Podcasts about Sikhs

Punjabi Muslims call the Anglo-Sikh Wars the Anglo-Punjabi Wars. But the historical record tells a different story. The Khalsa army was Sikh at its core. Only the artillery gun crews were Muslim, serving under Sikh officers in a Sikh imperial state. Some Punjabi Muslims even raised irregular levies to fight for the British against the Sikhs. Now, facing pressure from Afghans and Balochis, they are claiming Ranjit Singh and Sikh military history as their own. This episode examines the historical lie, the Anglo-Sikh Wars, and what Ranjit Singh actually did to Punjabi Muslim communities.The Sikh Renaissance is independent Sikh analysis rooted in primary sources and Gurbani. No institutional backing. No compromise.For deeper analysis of the Gurbani and primary sources referenced in this video, visit The Sikh Renaissance on Substack. Independent Sikh philosophy, history and intellectual tradition. Rigorous argument, no institutional compromise.https://thesikhrenaissance.substack.comSupport independent Sikh scholarship and keep this work alive.

Coptic Christians, the largest Christian minority in Egypt, have maintained a distinct religious and cultural identity for centuries, but they often face challenges living as a minority in a predominantly Muslim society. They frequently encounter social discrimination, periodic outbreaks of sectarian violence, and economic or political marginalization, especially in rural areas. Despite constitutional protections, bureaucratic hurdles, such as difficulties obtaining permits to build or repair churches, continue to affect daily religious life. Yet the Coptic community remains resilient, playing a significant role in Egypt's history, culture, and professional life while working to preserve its traditions and secure equal participation in public life. And at the same time, those Coptics who are able to migrate to the U.S. have faced a significant amount of discrimination, as many Arab Christians (along with Indian Hindus, Sikhs, etc.) are taken for Muslims. In these episodes Fred Stella speaks to Dr. Candace Lukasik from Mississippi State University to continue to talk about her documentation of this issue in the book Martyrs and Migrants. Theme music "Nigal."

00:00 - Why is Vickrum Digwa in the news? 02:10 - What is a Kirpan? 03:56 - Are you covered under the law if you're not Amritdhari (baptised)?06:15 - Defence vs Exemption examples07:25 - Did Vickrum Digwa use a Kirpan or a Shastar, and what's the difference?10:22 - Why should we carry multiple Shastars living outside of India? 12:46 - How do we know if someone's responsible enough to carry a Kirpan? 14:45 - The Sikh Community are being collectively punished 17:06 - Wearing the Kirpan as an 'act of resistance' within the youth 18:59 - Introducing mental health checks when taking Amrit (being baptised)?21:54 - Are there any preventative checks the Sikh community can make?24:03 - How would the community feel if the Kirpan was changed to necklace form?26:05 - Legally, a Kirpan cannot be used for self-defence 28:40 - Is carrying a Kirpan on your wedding day covered under the law? 30:21 - Could we standardise the Kirpan to be blunt in the UK? 32:47 - There is no link between carrying the Kirpan and knife crime34:39 - A Kirpan stops being a Kirpan when you draw it 38:14 - Banning the Kirpan will not stop knife crime 40:07 - Why doesn't the UK follow the same laws as other European countries? 43:58 - Why did the UK accommodate carrying the Kirpan?47:22 - How do we respond to people saying carrying the Kirpan is now redundant?50:31 - If it's just a symbol, is it still needed?51:43 - The difference between Sikhi and Abrahamic beliefs53:38 - What was Vickrum Digwa's motive to attack Henry Nowak?57:36 - Vickrum admitted he had no defence if there were cameras 59:22 - Was Vickrum Digwa's Dastaar actually knocked off? 01:06:53 - Where did the incident take place? 01:09:08 - Was Vickrum kicked out of his local Gurdwara for stealing Shastars?01:10:46 - Will this have an effect on Nagar Kirtans, Gatka displays etc? 01:13:18 - Where do Sikh Tommy Robinson supporters stand now?01:16:16 - What does the future look like for the Sikh Community? 01:18:41 - Could there be a mass exodus of Amritdhari Sikhs from the UK? 01:20:38 - There might be further accommodations rather than restrictions 01:22:02 - Potential outcomes for future Kirpan laws in the UK 01:23:57 - Has the Sikh community represented themselves well to justify why we should carry the Kirpan?01:28:33 - Who would have been best to educate on behalf of the Sikh community? 01:32:39 - This is a historic turning point in history Follow  ⁨Ramblings Of A Sikh⁩  on:Substack - https://ramblingsofasikh.substack.com/YouTube - https://www.youtube.com/ramblingsofaSikh/Instagram - https://www.instagram.com/ramblingsofasikh/Twitter/X - https://x.com/RamblingSingh/Follow Us On:TikTok - https://bit.ly/indy-and-dr-tik-tokInstagram - http://bit.ly/indy-and-dr-instaFacebook - http://bit.ly/indy-and-dr-facebookSpotify - http://bit.ly/indy-and-drAlso available at all podcasting outlets.#kirpan #vickrumdigwa #henrynowak #sikh #sikhism

Send us Fan MailFIRST HALF: Attorney General of Florida, James Uthmeier, is back in 2nd Amendment news by declaring Florida's 3-day and 5-day waiting (stalling?) periods unconstitutional.SECOND HALF: Massachusetts school district allows Sikh students to carry their ceremonial knives, while continuing to ban all knives and all other weapons from the rest of the student body.Ninth Circuit rules that suppressors are not protected by the 2nd Amendment.Support the showGiveSendGo | Unconstitutional 2A Prosecution of Tate Adamiak Askari Media GroupBuy Paul Eberle's book "Look at the Dirt"Paul Eberle (lookatthedirt.com)The Deadly Path: How Operation Fast & Furious and Bad Lawyers Armed Mexican Cartels: Forcelli, Peter J., MacGregor, Keelin, Murphy, Stephen: 9798888456491: Amazon.com: Books

Spencer Pratt is robbed, sending piss bottles through the mail, a robot fights a child, no more cigarettes, a man in cargo shorts melts down, Sikhs circle the wagons after Henry Nowak, and Madcucks calls in to thank everyone for ten years of content; all that and more this week on The Dick Show!

On Friday, the Archbishop of Canterbury, Dame Sarah Mullally, told a House of Lords debate that current AI regulation is “wholly inadequate”, saying the technology raises fundamental questions about what it means to be human, what we're here for, and how we discern truth. William speaks to the Bishop of Leicester, Martyn Snow, who also spoke in that Lords debate. Also on the programme, the murder of Henry Nowak has brought renewed attention to the Sikh kirpan, a small ceremonial dagger worn by initiated Sikhs as an article of faith, despite it not being used in this attack. Some politicians are now questioning the legal exemption that allows it to be carried. As Sikh organisations prepare new education initiatives and community leaders reflect on what one academic has called a "watershed moment"- what will the debate mean for Britain's Sikhs and for the future of religious freedom. William speaks to the CEO of Sikh Women, Sahdaish Pall.A new song from a Catholic composer has been released to coincide with the 2026 World Cup, which kicks off in Mexico on Thursday. Three Lions Rising was composed by Andrew Dineen, whose early encounters with music include hearing his father play the church organ. William speaks to Andrew, and to Lisa Grand who was the lead singer alongside the choirs of St Edward's School and Ashley Manor Prep School in Cheltenham. Presenter: William Crawley Producers: Bara'atu Ibrahim & James Graham Studio Managers: Olivia Miceli & Catherine Everatt Editor: Chloe Walker

Was in den letzten Minuten eines jungen Mannes geschah, erschüttert Millionen Menschen. Die Bilder aus Southampton haben eine Debatte entfacht, die längst nicht mehr zu stoppen ist.Ein Kommentar von Janine Beicht.Der Atem reicht noch für ein paar Silben, gepresst, erstickend, ausgestoßen auf dem kalten Asphalt von Southampton. Ich kann nicht atmen. Mehrfach wiederholt der achtzehnjährige Student Henry Nowak seinen Hilferuf (1):„I can't breathe.“Die Antwort des britischen Staatsorgans in Uniform ist von einer eisigen, bürokratischen Arroganz, die das gesamte westliche Wertesystem in den Abgrund reißt. Man glaubt dem Sterbenden nicht, man fixiert ihn, man dreht seine Arme auf den Rücken und legt ihm Handschellen an, während der Täter danebensteht und die Früchte einer jahrelangen, gesellschaftlichen Gehirnwäsche erntet. Es ist das finale Stadium einer Justiz und einer Medienlandschaft, die sich in ihrer moralischen Selbstgerechtigkeit so tief in antirassistischen Denkmustern verfangen hat, dass die Realität eines sterbenden weißen Jugendlichen einfach nicht mehr in das ideologische Raster passt. (1)Der Fall Henry Nowak lässt sich nicht allein durch die Bluttat im Dezember 2025 erklären. Wer die Hintergründe verstehen will, muss auch das System in den Blick nehmen, das diese Tragödie überhaupt möglich machte. Ein junger Erstsemester-Student befindet sich auf dem Nachhauseweg von einer Feier mit Freunden, er hat kaum Alkohol konsumiert, als er auf Vickrum Digwa (2) trifft. Der dreiundzwanzigjährige Sikh zückt ohne Vorwarnung ein einundzwanzig Zentimeter langes Zeremonialmesser (3), ein sogenanntes Kirpan, und sticht fünfmal auf den wehrlosen Teenager ein. Während das Opfer über einen Zaun zu fliehen versucht und die Nachbarschaft mit seinen Todesschreien alarmiert, läuft der familiäre Vertuschungsapparat der Angreifer bereits auf Hochtouren. Die Mutter des Täters, die dreiundfünfzigjährige Kiran Kaur, eilt eigens zum Tatort, um die Tatwaffe diskret an sich zu nehmen und im gemeinsamen Haus zu verstecken [4], während der Bruder Gurpreet den folgenschweren Notruf absetzt. (5)„Wir wurden gerade von einer weißen Person rassistisch angegriffen. Ich habe gerade mein Auto abgestellt, um nach Hause zu gehen, und er hat meinen Bruder angegriffen. Wir sind Sikhs, wir tragen Turbane – und er hat meinen Bruder angegriffen.“Dieser strategische Einsatz der Opferrolle war kein spontaner Impuls, sondern die gezielte Aktivierung eines gesellschaftlichen Schutzschildes, das in Großbritannien jede kritische Rationalität sofort lahmlegt. Der Bruder wusste exakt, welche Knöpfe er in den Zentralen der Political Correctness drücken musste, um die anrückenden Beamten im Sinne der Täterfamilie zu konditionieren. Das magische Wort Rassismus reichte völlig aus, um die Wahrnehmung der herbeigerufenen Polizisten komplett zu verzerren, den realen Messerangriff zur Nebensache zu degradieren und den schwerverletzten, um sein Leben ringenden Studenten zum gefährlichen Aggressor zu erklären.Das tödliche Diktat der politischen Korrektheit im PolizeidienstAls die Streifenwagen am Tatort eintreffen, zeigt sich ein erschütterndes Bild: Beamte, die offenbar stärker darauf bedacht sind, gesellschaftlichen Erwartungen gerecht zu werden, als einen akut bedrohten Menschen zu schützen. Henry Nowak bittet die Beamten mehrfach im Zustand fortgeschrittener Ohnmacht um Hilfe, er artikuliert deutlich, dass auf ihn eingestochen wurde. (1)„I've been stabbed.“... https://apolut.net/henry-nowak-wenn-eine-ideologie-uber-leben-und-tod-entscheidet-von-janine-beicht/ Hosted on Acast. See acast.com/privacy for more information.

Demography is destiny. The ancient Sikhs understood this instinctively. The Khalsa ruled majority Hindu and Muslim populations through force, strategic manipulation and the fear of Sikh sovereignty. Chanakya pointed out that the elephant fears the goad in the hands of its master. This was the Sikh art of ruling.Edward Lang's recent speech on the Hindu Muslim demographic takeover of Texas is not radical. It is what every Sikh leader should have been saying for decades. While Lang and his kind are no great friends of the Sikhs they are saying something that Sikh boomer leadership should have started thinking about after the 1980s. Sikhs cannot keep relying on a fast unravelling west.Guru Nanak Dev Ji warned us in his own Gurbani at Ang 1190 about the demographic conquest of Islamic ideology. Guru Gobind Singh Ji demonstrated the Khalsa response at Alsoon. Kavi Sainapati records in his eyewitness account Sri Gur Sobha how Guru Gobind Singh Ji razed the village of Alsoon to the ground after its inhabitants provided intelligence to Hindu kings and Mughals against Sikhs, abducted and harassed Sikh women and refused to pay tribute to the Khalsa despite living in Sikh territory.This was not cruelty. This was Chanakya Neeti applied through Gurmat. Demographic security through decisive sovereign action.Sikh boomer leadership had a moment after 9/11 where the West was asking questions about demographics and civilizational conflict. Instead of engaging honestly from the Khalsa's historical perspective they retreated into secular liberal apologetics. Sikhs were never secular. The Khalsa controlled majority populations through force and strategic manipulation. That wisdom was abandoned and Punjab is paying the price today.The Hindu Muslim demographic war against Sikhs is more real than it is against the West. Mosques are rising across Doaba, Majha and Malwa. Bihari Sanataanis have entered Punjab en masse. Punjabi Christians are increasing. The demographic catastrophe is not coming. It is already here.Demography is destiny. Multiculturalism is a hollow illusion without the force of arms. Will we renew Guru Gobind Singh Ji's call at Alsoon or not?

Beadbi is back in the news, and this time, the Panjab government has passed a new law. But is a state-legislated solution what the Panth needs?What are the implications of a law written without the input or consent of the Akal Takht Sahib, the political seat of authority for Sikhs? Join Harinder Singh and Jasleen Kaur as they return to the question of ‘sacrilege,' Sikh governance, and what it means when the state steps in to deal with matters over which Sikh institutions are meant to have authority.Featuring:Harinder Singh (https://sikhri.org/people/harinder-singh)Jasleen Kaur (https://sikhri.org/people/jasleen-kaur)

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. The show is produced by a collective of media makers, deejays, and activists. On this episode, host Miata Tan is joined by guests from the South Asian Coalition, an emergent national network committed to collective liberation and solidarity. Together they explore what it means to build South Asian political power in this moment—and how cross-movement solidarity can shape a more just, multiracial future. Learn more about the South Asian Coalition Website | Instagram | Policy Priorities   The South Asian Coalition was convened in October 2024 by: Manavi, Alliance of South Asians Taking Action, Muslims for Just Futures, and Raksha.   Transcript ​[00:00:00]  Miata Tan : Hello and welcome. You are tuning in to APEX Express, a weekly radio show uplifting the voices and stories of Asian Americans and Pacific Islanders. I'm your host, Miata Tan. Tonight, we're focusing on South Asian communities and the organizers working to build political power. South Asians are one of the fastest-growing racial groups in the United States, Over six million people [00:01:00] and roughly a quarter of the Asian American population. South Asian is used as a broad umbrella term for people with roots in countries such as India, Pakistan, Bangladesh, Nepal, Sri Lanka, and sometimes Afghanistan. Though exact definitions can vary across communities and organizations. And as we'll talk about tonight, within the South Asian diaspora who call the United States home, you have a mix of nationalities, religion, immigration status, and more. Tonight, I'm joined by four people working to address the issues impacting South Asian communities in the US and beyond. At a time when questions of belonging, safety, and political power continue to shape immigrant communities across the country, South Asian organizers are building new forms of solidarity while also grappling with the diversity and complexity within their own communities. The first voice you'll hear is Sabiha Basrai Sabiha is the daughter of Muslim Gujarati immigrants and has been [00:02:00] organizing with the Bay Area-based Alliance of South Asians Taking Action, or ASATA, since 2009. Here's Sabiha helping us to understand how South Asian political organizing has evolved in the United States, especially in the post 9/11 era Sabiha Basrai: Thanks for the opportunity to do some reflection this year marks the 25th anniversary of 9/11, which was a real a political flashpoint that absolutely changed my life because I was a 19-year-old college student trying to figure out a lot of things about how the world works and my place in it, and my own identity and the multiple identities I hold. Uh, and also where my responsibilities lied in solidarity, not just with other Muslims who were being targeted, but our broad immigrant diasporas and allies, uh, who have experienced discrimination in different forms from the state. So thinking about the ways in which- organizing happened in the, months and years after 9/11 to support immigrant [00:03:00] rights that was really a time in which new projects formed, um, or existing projects kind of found a new focus. ASATA as an organizing project, as a group of volunteers, has both done things like shown up to support folks being called up for the NCR's Special Registration Program and also participate in direct action protests in solidarity against the war, and has continued to be part of coalitional work regionally in the Bay Area. And, you know, more recently, uh, when we think about the ways in which our communities under, are under increased pressure with the Trump administration's immigrant policies, there have been also opportunities to build more relationships and make sure that as we advocate for our community's rights, we're doing so in formation with others, not just focusing on one particular bad piece of legislation, but connecting that to a larger story, to really build towards liberation for all of us. I'll [00:04:00] just add, too that those relationships that were kind of seeded and invested in in that moment of crisis and anxiety and fear have endured in many ways to now. The fact that that very ecosystem is actually growing in this moment is a testament to the relationships that were built in those days. Miata Tan : That was Sabiha Basrai grounding us in the history of South Asian political organizing in the US. As she mentioned, for many South Asians, 9/11 marked a particularly mobilizing moment, one that helped our communities organized and built solidarity. To help us better understand how that moment influenced the evolution of progressive South Asian activism, we now turn to Deepa Iyer, South Asian American writer, strategist, and lawyer. Deepa leads projects on solidarity and social movements at Building Movement Project and brings more than 25 years of experience in Asian American organizing and advocacy Deepa Iyer: I think that I would say that there [00:05:00] were, looking back, a couple of trends and themes that we can pull out from that time. one is that there was definitely a shift in the general consciousness of South Asian communities about our place in American society, our understanding of racism, Islamophobia, and also the role of the state. And so we had a situation where both hate violence and state violence were actually being endured by South Asian, Muslim, Arab communities. And so I think that there was a shift in the ways in which our communities began to think about ourselves in the United States. A second piece is the growth of a field, an ecosystem of South Asian organizations in the wake of the attacks and the global war on terror. So we began to see a lot of groups that were actually formed or becoming more staffed up in the weeks and months after 9/11. For example, the Sikh [00:06:00] Coalition was actually birthed the evening of the attacks, and an organization that I was close to, SALT, was also emerging and forming in the months after 9/11 as well. So we began to see that a, a field was growing. And the third, sort of theme I would point out that Sabihah alluded to is this sense of solidarity, that instead of sort of being siloed as, you know, South Asians working within just our communities and just talking about certain specific issues, there was real sense that we needed to collaborate and build bridges with Arab, Muslim, Sikh, and, Black communities in the United States to understand the trajectory of racism and xenophobia, and how they were all kind of coming together in the weeks after 9/11. Those three themes and trends are what, when I look back, I see coming up over and over again in our messaging and in our advocacy. Miata Tan : [00:07:00] That was Deepa Iyer, as you heard from Deepa, collaboration across movements was essential in helping South Asian communities to understand and respond to the waves of xenophobia in the wake of 9/11. Now we turn to Rajiv Narayan and Farah Mahesri, who lead national policy work at the Alliance of South Asians Taking Action, or ASATA together they launched and now co-lead ASATA's new political base building group, ASATA Power. Rajiv begins by reflecting on what South Asian communities are facing today and what has and hasn't changed since 9/11. Rajiv Narayan: I think unfortunately many of the challenges present in the early 2000s remain today. They take new form. Some have evolved and transformed, but they were ex- existed in, in much the same form following 9/11. One of the, the instances in which I, I learned about that is at the recent South Asian Coalition convening where we did this exercise in mapping a number of [00:08:00] historical and present day events, as well as a future vision of things that are important to our organizations and to our movements. And something that we reflected on together in the convening is that a number of these attacks on our communities have waxed and waned, uh, at different periods in time, dating back to the, the 1960s and truly at, even at the beginning of, you know, the 19th century and the late 18th century. And so, to answer your question specifically, in the early 2000s, like Deepa and Sabihah mentioned, we've dealt with, uh, an incredible expression of Islamophobia of, uh, anti-Brown and anti-Black racism and hate speech. There was a, in, in general a skepticism and unwelcoming of South Asian communities. And unfortunately with the current federal administration and political discourse in our country, uh, a number of those same themes are relevant today and take on similar forms, whether they're in [00:09:00] response to what the federal administration is doing in countries like Iran or previous administrations have done in Afghanistan or Pakistan. I think all of those events underscore all the more so that it's important for our organizations to, organize together, much as we did in the early 2000s, to address these harms, to remember what they look like at previous stages of history, and to fight to prevent them again from happening in the future. Miata Tan : Farah, perhaps you could speak a bit to the organizing. What did that look like, a few years ago, and what does that look like today? How has that changed? Farah Mahersi: Rajiv and I started ASATA Power a couple of years ago specifically to be able to look forward to practice radical imagination, and fight for not just protection of our communities, which we will always do. That is built into our DNAs. It's what we know. It's how we move. And also to fight for things that we want, to build the world that we want to live in so that we're not constantly caught in these cycles. And as we're doing [00:10:00] that, we are learning a lot about how organizing is happening today, the BLM movement, Black Lives Matter, and incredible street power, but also that movement's ability to change our national discourse and change what is baseline, what we should be demanding, and how we are visioning a future that is built on policies governance and hard material changes in our lives is profound. beyond that, also the Palestine solidarity movement over the last couple of years has rewritten every book about organizing. And so I think that it is an interesting moment of both a little bit of sadness, to be honest, that we are still fighting some of these same fights and we are still in some of these same dynamics that we have been for 25 years, and the profound opportunity that we have to build power and to look forward, and I think that is, more true in the Bay Area than it is almost everywhere else. Uh, because of what our workforce looks like, because of the sheer [00:11:00] amount of wealth that is accumulated in this little corner of our world, and also when you look around at the political power and people who hold political power or are running for political power and elected office around the Bay Area, you could really start to see not just how South Asians are increasingly politicized and increasingly looking to build electoral and political power, but also s- very specifically progressive political power. And so when you look to Congress now, The progressive caucus is full of South Asian progressives who are leading the charge, who are doing some of this critical work, that's part of our organizing strategy, is to be part of those conversations and to continue to push and to continue to, again, advocate for policies and changes at that big level to make the future we want possible. Miata Tan : I love that. Coming together to dream and really fight. Rajiv, you are leading this work at the Alliance of South Asians Taking Action. Can you speak more to why the Bay Area [00:12:00] is a, like, a distinct microcosm in this progressive South Asian movement? Rajiv Narayan: Of course. So Farah and I, we both work together at ASATA Power, and ASATA is sort of political power building project within the auspices of, uh, ASATA which has been operating in the Bay Area for more than 25 years now. I think what makes the Bay Area a microcosm of the South Asian diaspora is a tremendous amount of diversity and, uh, a set of interrelated intersectional challenges. So you have, uh, folks of South Asian descent with all different immigration histories. So I'm, for example, a person, um, who has birthright citizenship in the United States as I was born here. But there are folks who immigrated here, like my parents and had to attain their citizenship uh, through the, the US legal system, and folks beyond that who are refugees or asylees or are undocumented due to a variety of political and social and economic pressures. And so we all coexist in this same space across an economic gradient. So there are folks [00:13:00] who are very well compensated in the tech sectors and healthcare sectors sometimes, uh, characterized, uh, as part of a, a model minority myth, um, as representatives of the South Asian diaspora, um, within the San Francisco Bay Area and the United States broadly. And then there are whole variety of South Asians who are working in less well-compensated, often quite exploited industries. For example, in, care industries as people who are providing childcare or senior care services, people who are working in the restaurant industry folks who are lesser compensated within healthcare as well as in tech industries and other ways. Of course, those economic positions interact with the political and legal system. So for example, even if a person might be, um, well-compensated in a tech job in the Bay Area, um, which they attained by way of an H-1B visa that person might be subject to exploitative labor conditions based on the, uh, the legal configuration of how H-1B [00:14:00] visas are treated. For example, that you depend on your employer for your immigration status in this country, which changes the worker-employer relationship in a way that makes it very difficult to identify workplace abuses. beyond that, we also have a diverse range of South Asians across the age gradient. So we have folks who are quite young, who are in Gen Z, and are entering politics in a completely different way than somebody like myself or Deepa entered politics at, in earlier in, in our lives and experience it today, which provides an opportunity for us to learn from earlier generations and to also share lessons from our political experience. So like with many things, the Bay Area has it all, the good and the bad, and ASATA and ASATA Power work within that, that space to identify opportunities for solidarity. Miata Tan : That was Rajiv Narayan and Farah Mehestri. Through their work with the Alliance of South Asians Taking Action, or ASATA, Rajiv and Farah are helping to build South Asian political power here in the Bay Area and [00:15:00] nationwide. The ASATA team and all four of our guests tonight are connected through the South Asian Coalition, a network of local and national organizations focused on advancing policy issues affecting South Asian communities and building shared spaces for strategy and collaboration. To better understand this evolving movement of progressive South Asian action, let's return to Deepa Iyer, who shares how and why this coalition came together Deepa Iyer: Yeah. I really appreciate Rajiv bringing up, um, how- what is happening in the Bay Area is part of a larger movement. And what I would say about this ecosystem, this field that I talked about earlier, and I've been able to understand this through the course of the work I've done, but also a book I've written about post 9/11 America, is that so much happens on the coasts, and we often forget that there are organizations and are communities that are really [00:16:00] growing in other parts of the country, right? You know, I grew up in Kentucky, um, and there are places like Kentucky and Indiana where you are seeing, um, more South Asians settle and build their lives there. So one of the things that I think has been important in thinking about as we come up on this 25th anniversary of 9/11 is how our coalition of South Asian groups, how that field has grown with these additional organizations, in geographic areas that are different, as well as the ways in which folks are organizing. So now we've got, for example, groups that are working with Bhutanese refugees or Nepali-speaking community members, or groups that are organizing around the exploitation of community members based on caste. These are, um, really important movement interventions and organizations that are growing. one of the key aspects of network infrastructure is the ability to connect with each other, [00:17:00] not to flatten our experiences and say we're all the same, but to actually find some threads of commonality in our shared struggle and our experiences, and to also know that together as collectives, as Farah mentioned earlier, we can actually build the futures that we wanna see. One of the really, I think, inspiring pieces of coalition building that I've been fortunate to work with and support along with, um, everyone here is the South Asian Coalition, which is this emergent network of now 35 organizations around the country, and this coalition really seeks to build relationships and strengthen relationships, engage in peer learning and skills building, make it clear that there are certain policy issues that we need to uplift and to advocate around, and to create opportunities and pathways for solidarity with larger movements. This coalition and the infrastructure that it's been [00:18:00] creating is a way for us to look at our ecosystem of South Asian organizing in this moment, and to really see what happens when we galvanize our power collectively. Miata Tan : and Deepa, can you share a bit about the various co-conveners that make up the South Asian Coalition?  Deepa Iyer: So the South Asian Coalition, um, as we've mentioned, is this emergent network of groups that address various issues but are aligned around shared values. And the groups that really came together to co-convene it include Asad the Power, as well as Muslims for Just Futures, Raksha, which is an organization in the South, and Manavi, which is based in New Jersey. And these four organizations really had the vision to set up the structure for the coalition. the organization where I work at, Building Movement Project, supports the coalition through infrastructure, so providing facilitation, providing resources, policy analysis, and creating the container to support [00:19:00] movements in that way, which is so critical for coalitions. Miata Tan : That was Deepa Iyer a South Asian American writer, strategist, and lawyer. after the break, we'll hear more from organizers and advocates working to address issues shaping South Asian communities today. Stay with us  [00:20:00] [00:21:00] that was “Phenom” by Thao and the Get Down Stay Down. You are tuned into [00:22:00] APEX Express on 94.1 KPFA, a weekly radio show uplifting the voices and stories of Asian Americans and Pacific Islanders. I'm your host, Miada Tan. Tonight, I'm joined by four people who are working to address the issues impacting South Asian communities in the US and beyond. Back in March, organizers, advocates, and community leaders from across the country gathered in Washington, DC, for a national convening focused on the challenges and possibilities facing South Asian communities today. Here's Sabiha Basrai with the Alliance of South Asians Taking Action, or ASATA. She speaks about how this coalition of progressive South Asian groups formed and why this moment called for it. Sabiha Basrai: So this new emergent South Asian Coalition had its first convening in Washington, DC in March, and this was, the culmination of, a little over a year of monthly Zoom calls which started because [00:23:00] we knew we were on the verge of a Trump re-election. Uh, we knew that there was this ecosystem of South Asian activism and organizing across the country. Some of us knew each other from previous collaborations, but some of us didn't. New organizations were forming, and there was this recognition that we need each other in order to face what's coming, and we are stronger together. And we know that being South Asian is not a monolith, uh, that we deal with within our own communities based on labor exploitation, caste discrimination, anti-Muslim violence. And when we talk to each other, when we connect, we give ourselves the best chance at being able to move through those pieces of pain and build towards a future where we can all feel a sense of belonging, feel represented, and an agency in shaping that future together. So what started with a few conversations with a few folks, grew steadily [00:24:00] and, um, and through some intentional work to, to kind of invite each other in, which is of course an ongoing process, we were able to unite under this umbrella called the South Asian Coalition. Uh, we committed to some shared political points of unity and kind of community agreements to really set some expectations with one another on how we could move well in formation. And, made sure we had pathways to share information with each other so that someone like me working in Oakland could understand what, uh, someone working in Texas or in Georgia was facing, what local policy positions they were needing to, to navigate. And, uh, we could give each other advice, give each other moral support, and also sharpen our political understandings. So, uh, these kind of, uh, regular check-ins was one way of just understanding what we were all facing and feeling connected. But, actually being together in person was remarkable. I cannot overstate how much of a difference it makes to be able to share [00:25:00] space and see each other as whole people and not just representatives of a particular organization or a particular issue area, and, have those in-between moments where we actually build, build some friendships. One of the things that was also really important for me to understand when we met together was just how important that intergenerational work is. we had folks in the room who were, in their 50s and 60s who had been doing this work for decades. And we had folks in the room who were in their 20s for whom 9/11 was, something that happened in history. The conversations that were happening across generations informed the way that we think about ourselves as a coalition and helped me also to let go of some of the constraints that, kept my imagination small about what we were capable of. I was really grateful that so many people attended and chose to prioritize that work. It's hard, you know, to take a pause from The daily work to leave, fly to [00:26:00] DC take those risks as well because for many of us, uh, going through TSA is no small thing. There's a lot of harassment and racism that still permeate, you know, these institutions. So not to minimize just the effort that ta- it takes to convene and really make the most of our time together. One of the things that we did while we were in DC together was hold a congressional briefing to really, uh, amplify and share the issues that were coming up for our communities that folks were already working very hard on. Miata Tan : That was Sabiha Basrai with the Alliance of South Asians Taking Action, or ASATA. Now let's return to Rajiv Narayan, another member of the ASATA team and co-lead of their political action group, ASATA Power. Rajiv will take you inside the congressional briefing that Sabiha mentioned and how South Asian organizers from across the country shared the issues shaping their communities and what support is needed now Rajiv Narayan: We in ASATA Power worked in [00:27:00] collaboration with a number of the organizations in the South Asian coalition, to put together a congressional briefing on the issue of South Asians and immigration in the heart of Washington, DC, in the halls of Congress in Capitol Hill. And we were fortunate to do so in collaboration with Representatives Pramila Jayapal and Grace Meng. we had a number of, speakers representing, different perspectives and political struggles within the South Asian, uh, space in the United States, especially as it relates to immigration. So, for example, we had representatives from the Dalit Solidarity Forum talking about the plight of oppressed workers, caste-oppressed workers, in New Jersey working in a Hindu temple.  ​ Dr Roja Sunganthy-Singh – Dalit: I stand here as a Dalit, formerly known as an untouchable in India's caste system, speaking for over two hundred skilled Dalit artisans who were brought to the US from India to build the largest Hindu temple in New Jersey. In their words, ” We are the Indian stone workers of America, workers [00:28:00] rescued by the FBI in twenty twenty-one from forced labor conditions constructing the BAPS temple in New Jersey. we were brought to the US on R one visas and compelled to perform construction labor for over eighty-seven hours a week and paid just a dollar twenty an hour. Rajiv Narayan: We heard from, um, the executive director of the Sikh Coalition talking about Sikh truck drivers and religious workers and their experience under the federal regime's, uh, rule-making efforts. Harman Singh – Sikh Coalition: Uh, Punjabi Sikhs began entering the US trucking industry in large numbers during the nineteen eighties, and Sikh truck drivers and business owners have played a critical role in addressing driver shortages over the past several years. Unfortunately, Sikhs in this critical industry have become the subject of harmful rhetoric and policy from this current administration. These drivers are being excluded solely because of their specific immigration status and regardless of their driving histories, skills, knowledge, or English proficiency.  Rajiv Narayan: We heard from, the executive director of Asian Refugees United, who [00:29:00] spoke about the experience of Bhutanese refugees who have been rendered stateless by the current administration's, deportation efforts Robin Gurung – ARU: Because of the ethnic cleansing campaign of Bhutan government, more than hundred thousand Bhutanese citizens were forced to flee the country. For twenty years, I lived in a refugee camp in Nepal. In 2008, the government of this country came to rescue us. We were promised safety and security. But last year, that promise was broken. As of March 2025, over seventy of our community members are deported to Bhutan, the same country that persecuted us and made us refugees. These community members are kidnapped from their homes and jobs. They have been taken from their routine ICE check-ins. We know due process was not followed. Rajiv Narayan: We also heard from the executive director of Raksha, a domestic violence organization based in the Southern United States that has played an instrumental role in supporting South Asians who have been the victims [00:30:00] and who are now survivors of domestic and intimate partner violence, about the needs for supporting these kinds of organizations, with federal dollars and through the grant-making systems conditions. Aparna Bhattacharyya – Raksha: For thirty years, we have supported community members in navigating interpersonal violence, but also waves of racism and policy backlash.  South Asian and Indo-Caribbean survivors need safe places to turn, safe places that speak their language, understand their unique immigration and cultural needs. Raksha recently had $700,000 in OVC grants terminated by DOGE. additionally, we are still waiting for OVW sexual assault cultural funds for five months, where we have gotten no determination of whether we're getting that funding or not. Five months. Rajiv Narayan: We also heard from, the director of the South Asian American Justice Collaborative, which is currently, before the US Supreme Court in the birthright citizenship case, and [00:31:00] filed this foundational amicus brief detailing the story of South Asians in the United States going back to the 1600s. Klapana Peddibhotla – SAAJCO: Our brief pushes back against this notion that we are forever foreign.  South Asians actually arrived on these shores in the sixteen hundreds, and by the seventeen hundreds, South Asians were already asserting their rights here. In an Afghan immigrant actually fought in the Civil War in the Union Army. by the late nineteenth century, the largest farming group in Central California was formed by Punjabis. Today, South Asians are one of the largest immigrant populations in the US, but many families are caught in immigration backlogs that last for decades and make them vulnerable to the President's executive order restricting birthright citizenship. Rajiv Narayan: Across all of these speakers, you know, the, the, the message became very clear that we have so many different struggles, but they're all [00:32:00] united by a sense of solidarity for each other's political experiences under the same system of exploitation and oppression, and that there, there's so much that Congress can do in this moment to support the South Asian diaspora in the United States and, and even abroad in some cases. for ASATA Power's part, we, had the opportunity to put together over the course of the last year a policy brief on undocumented South Asians, and it was during the congressional briefing that we shared some pretty startling statistics that we, collected and collated from a number of public sources. And so what we were able to identify for the room is that there are about eight hundred thousand to nine hundred thousand undocumented South Asians in the United States, and because there are only six point five million South Asians in the US, both those who are undocumented and those who have birthright citizenship or are otherwise naturalized, refugees, asylees, and, and everyone in between. Of those six point five million South Asians One in eight of [00:33:00] them is undocumented, which is shocking and not something that somebody would understand at the outset given these problematic narratives like the model minority myth and whatever you see these days on X or Twitter about South Asian immigrants. So it's important for us not only to, to set the narrative straight and to identify both the diversity and opportunity for solidarity across our struggles, but to do so in the halls of power and to speak that truth to power directly. Miata Tan : That's Rajiv with ASATA Power reflecting on a recent congressional briefing in Washington, DC he helped to organize alongside other progressive South Asian leaders, organizers, and activists. Here's a snippet of Rajiv's opening remarks at the briefing Rajiv Narayan: I want to draw your attention to the slide behind me, they'll show a couple of images of South Asian community members who've been impacted recently by the horrific policies and practices of the federal administration. These members include Sheraz Fatehali Sachwani, a forty-eight-year-old citizen of Pakistan who died in ICE [00:34:00] detention last December. They include seventy-three-year-old Harjit Kaur, who was arrested during a routine ICE check-in, separated from her family, and deported to India without notice. I should say, I grew up seeing Harjit Kaur behind the counter at Sari Palace in Berkeley. She would help my mom try on saris. Her home was here. Her community was here. You know, these are just some of the names and stories of community members who have been affected by immigration policy as of late, and we hope that you will keep them in mind as you hear from our speakers today. There are many more we were not able to picture or name, but their stories are just as important. We'll be making many asks over the course of today's briefing. Some of those include the following: Congress should not increase funding for ICE or Border Patrol, including providing funds for detention facilities, especially in this funding moment. We have to remember that ICE is not a long-standing American institution. It was created in two thousand and two, recently, as part of the Homeland Security Act following nine [00:35:00] eleven. Miata Tan : That was Rajiv Narayan with ASATA Power speaking at a recent congressional briefing in Washington, DC. The briefing was part of a larger national convening organized by the South Asian Coalition, bringing together progressive South Asian groups from across the country. Now let's return to Deepa Iyer, who leads projects on solidarity and social movements at Building Movement Project here's Deepa reflecting on her takeaways from the congressional briefing Deepa Iyer: I think that there were so many pieces in that briefing that maybe people didn't know about that organizations are struggling with, and part of it is that, um, our communities, and Sabihah said this earlier, are not a monolith, right? And there are so many different ways in which we are experiencing what is happening right now in the United States, the fractures and the fissures that we're seeing. Rajiv spoke so well about the community needs and issues. One thing I'll lift up is actually the impact on nonprofit [00:36:00] organizations. Several of the groups that were, uh, speaking at the briefing noted how the attacks on nonprofits that are specifically working on issues like immigration in terms of losing federal funding and grants, being forced to certify that they are not addressing issues work that deal with undocumented immigrants, as well as the ways in which, um, nonprofit organizations are being, in some ways, seen as doing risky and un-American work. there is the, the exploitation of domestic terrorism as a frame that is being used right now to target certain nonprofit organizations. This is something that I think is not necessarily known to many people in terms of the ways in which national security, immigration issues are also affecting the nonprofit sector as a whole. And where I work at the Building Movement Project, we really look at the nonprofit sector and the health of the nonprofit sector, and we're [00:37:00] seeing that these types of external threats, the spotlight on organizations that are on the front lines, including South Asian groups, um, Muslim groups, Palestinian groups, that are working with, um, immigrant communities, queer and trans community members that are providing- Vital language access, service provision, community safety are really under threat right now, and this includes many of the organizations that were present at the, coalition's convening. So that's something that I also wanna lift up, that in addition to our communities who are facing the impact of the current moment in really acute ways, our nonprofit sector and our organizations are also dealing with a range of constraints and threats and difficulties. So that is one thing that came up over and over again. Miata Tan : That was Deepa Iyer with the Building Movement Project, highlighting the pressures facing the nonprofit sector right now, [00:38:00] especially as it relates to South Asian organizers, advocates, and communities. Let's return to Farah Mahesri with ASATA Pawa.  Farah Mahersi: One of the other things that I am very proud of for this congressional briefing that we did was that it was us telling our own stories and us presenting our own policy recommendations. There was no need to have, like, an expert come in and talk on behalf of our communities or try to represent our communities. We were the experts in the room, and we were really recognized and seen as that. As Rajiv mentioned, you know, there, the room was packed with Hill staffers and congressional staffers who were taking diligent notes as we spoke our truths Miata Tan : That was Farah Mahesri with ASATA Pawa reflecting on the recent congressional briefing she helped to organize, one that brought greater visibility to the experiences of South Asian immigrants. You'll hear more on how South Asian activists, organizers, and community groups [00:39:00] are mobilizing after this. Stay with us ​ Miata Tan : [00:40:00] [00:41:00] [00:42:00] That was Lion on the Hunt by Thao and the Get Down Stay Down. You are tuned into APEX Express on 94.1 KPFA, a weekly radio show uplifting the voices and stories of Asian Americans and Pacific Islanders. I'm your host, Miata Tan. Tonight, we're talking about South Asian organizing in the United States and how community leaders are responding to immigration challenges, political representation, and the shifting landscape of civil rights back in March, organizers and advocates from across the country gathered in Washington, DC for a national convening focused on the challenges and possibilities facing South Asian communities today. Here's Rajiv Narayan with the Alliance of [00:43:00] South Asians Taking Action, or ASATA, reflecting on the importance of honoring both the diversity of the South Asian diaspora and the shared struggle that connects these communities Rajiv Narayan: Something I appreciate about, your work, Miata, at APEX Express, is to highlight both that diversity of the South Asian diaspora and the many struggles and experiences that unite our political experiences and our commitment to social justice. It, it used to be, and in, in some places it still is the case, that folks will use an over-broad group to represent all of the South Asian diaspora. For example, talking about all Brown people as Indian or Desi or to, to collapse all the differences in our community. And part of the power of the congressional briefing is that we are able to show that what it means to be South Asian is at once an incredibly diverse expression and at the same time a collective expression of solidarity. We can do two of these things at the same time. We can recognize our differences and fight for each other. One of my [00:44:00] favorite takeaways that I, I heard from Deepa at the briefing is that there are some staffers that came up to her and said, “I've never heard my story, my experience, my political struggles represented in a panel in this building in front of other congressional staffers.” And that's something that we can do, and we should do more of. There are so many ways in which we can tell the stories and highlight the campaigns of folks from different parts of the South Asian diaspora who are all fighting for a better life for all of us. Miata Tan : That was Rajiv Narayan with ASATA, in the recent congressional briefing that Rajiv helped to organize through the South Asian Coalition, organizers also pointed toward the future of South Asian organizing in the United States and the role of a new generation shaping it. back to Deepa Iyer with Building Movement Project. Here, Deepa Iyer: Some of the young folks that are entering or working at nonprofits now, supporting South Asian nonprofits don't have a living memory of 9/11 and the global war on terror, [00:45:00] and they have been politicized in different ways, right, over the last eight years, for example, the pandemic global wars, et cetera. And so there are a couple of ways in which I've been thinking about how we can support South Asian young people. so for example, how can we share historical analysis and political analysis so that young people understand that they are part of a trajectory of South Asian activism that actually started well before 9/11, before the 1960s, right, and that continues to today, so they don't feel fragmented. So that's something I've been sitting with a lot. Another is around pathways into public service and community service and into the nonprofit sector. So how could we support young people in terms of building their skills, in having pathways open to them into our nonprofit organizations? And then finally, how do we support them, um, so that they, can do this work for the long run? You know, we all struggle with burnout, we all [00:46:00] struggle with sustainability. what are some lessons learned that we can pass on? What are some best practices? that's something that's been sitting with me quite a bit since the gathering that we had, and I hope that the coalition will really think about, supporting young people's leadership and finding different avenues and pathways to do that. Miata Tan : That was Deepa Iyer reflecting on how movements can better support the next generation of South Asian organizers. Within the South Asian coalition, that work also means building long-term infrastructure for better collaboration. Now back to Sabiha Basrai with ASATA. Sabiha Basrai: I'm also really appreciating that the South Asian Coalition is this model for creating a container for many, many organizations to unite as a group while maintaining regional focus and individual issue priorities. I also wanna name that the place where I first learned how to do national coalition work was as a member of the National South Asian Coalition that ASATA had been part of. [00:47:00] It was facilitated by a group called SALT which played such a critical role in the post 9/11 era and continued to then work on DACA, creating resources for undocumented South Asians, along with other issues facing our diverse diasporas. And SALT closed a few years ago. It was a decision that I don't understand and was- has really left me with a lot of sadness and confusion. but I al- I know that sometimes institutions do end, but that the work does not end and the relationships do not end. And the South Asian Coalition is this emergent space that, um, is not led by any one organization. it is a space that is being invested in collectively, and we're really moving at the speed of trust so that we can be really laying that strong foundation that supports the work ahead. I'm really sitting with the ways in which sometimes this labor of Building the container, creating the container, [00:48:00] investing in the network. It's sometimes invisible labor, but it is the most critical because without it we can have moments of mass mobilization, but then that wasn't actually building any power over the long term. And I'm really looking forward to all of the very good work ahead, because I trust the relationships and the containers that we're building. Miata Tan : That was Sabiha reflecting on the collaborative infrastructure that the South Asian Coalition is helping to build. Now let's return to Deepa Iyer. I asked Deepa what campaigns are on the horizon for the coalition, especially as this year marks 25 years since 9/11. Deepa Iyer: As Sabiha mentioned, the coalition is a space for invested leadership, and so there are lots of different campaigns that groups within the coalition are eyeing and taking on. One of them Rajiv mentioned already is the fight around birthright citizenship. And so there are groups like SACHCO and others that showed up with a South Asian [00:49:00] delegation at the Supreme Court on April 1st when that case was being heard, and it was really great to see so many South Asians out there in a delegation along with other communities, to raise their voices on this really vital, pivotal issue. And so that is a campaign that some of the groups within the coalition are going to continue to be lifting up as we get the results of that case and moving forward. Another one that you mentioned, is around the 25th anniversary of 9/11, and there are groups that are considering, along with others in other movement spaces what does narrative strategy look like as we go into this time period? How do we think about the fact that we're marking the 25th anniversary in the same year that we're marking the 250th anniversary of the United States, right? how do we use 9/11 and its anniversary as a lens through which we understand empire, through which we understand the ways in which domestic [00:50:00] policies are being recirculated against other communities? And also this piece around awareness and education. this is an opportunity to share some of the personal experiences that many of us have around that moment in time, but also the ways in which our communities have built up themselves as well as the solidarity with other communities. So I think there are lots of ways in which organizations are thinking about that anniversary and how they can, utilize that moment, to draw greater attention to our community's experiences. Miata Tan : Rajiv, Farah, would you like to add anything about upcoming campaigns and how you're thinking about the South Asian political power movement moving forwards?  Rajiv Narayan: Yeah, I'm happy to talk about one sort of continuing campaign, which is that, like I mentioned, we put together this policy brief on undocumented South Asians, and we had this great opportunity to circulate and talk about it on Capitol Hill in DC. But it's also important for us to bring that story home. And so part of [00:51:00] what we'll be doing, um, for the remainder of, of this year is identifying opportunities to do town halls both, with community members and potentially with elected officials to help educate, do political education about the nature of undocumented peoples in the South Asian community. A large part of what we did in that policy brief is to collate all these numbers to tell you, how many folks might be undocumented, what is the proportion of undocumented people in the South Asian community. But an important, equally important contribution of that report is the nature of undocumented experiences. Why do people become undocumented? What are the factors that put them in that position, and what does it mean for a person to become undocumented? How can we support them, not just in different policy prescriptions, but also the ways that we talk about undocumented people and the South Asian community as a whole? So that'll, that'll be, um, a focus that we have, uh, and a contribution that we hope to make both in the, the Bay Area and beyond.  Farah Mahersi: I'll add to that, that it is election year. It is [00:52:00] a… I feel like we say every election is a critical election, and I do believe that that is very true this year. And so ASATA Power, as a political organization, will be making endorsements and talking through not just that it is important to vote, but it is really important and critical for us in this moment to vote for progressive candidates who are part of our, what is often called like a build coalition, who are here to help us build this world that we are dreaming of, who are aligned on policy positions. The other thing that we are working on locally and nationally is around the war budget. So as a group that has been so directly impacted by the global war on terror 4.5 million Muslims around the world who have been killed by US war-making in that global war on terror, and just watching kind of what the United States foreign policy in particular over the last couple of years has been, we have a particular point of view and a particular interest on tracking and watching things like the [00:53:00] largest, request for a defense budget in US history. How are those dollars being spent, And how those dollars that are being spent abroad to do war-making are also having a boomerang effect and coming back to impact our communities at home. So the same technologies that were developed and used in war-making through the global war on terror that impacted, uh, so many of our communities around the world for 25 years, a lot of that is the same technology that ICE is now using to go after undocumented South Asians in the United States, right? And so that's another way in which we really see our struggles are interconnected, and that we are wanting to dismantle als- a lot of these systems of harm, and also, again, at that intersection between both hate violence and state oppression that's happening. Miata Tan : That was Farah Mahestri with ASATA and ASATA Power. As she shared, ASATA Power is focused on the midterm elections and how war spending and post 9/11 policies continue to affect South Asian communities today. [00:54:00] To close out, we return to another ASATA organizer, Sabiha Basrai. Sabiha Basrai: So I wanted to bring the conversation back locally to the Bay Area again, and just thinking about, the Alliance of South Asians Taking Action, which is, part of a network of AAPI and Asian organizing in the Bay Area as a space where South Asians progressive South Asians can actually build community, sharpen our political analysis, embrace our responsibilities here in the Bay Area in this political moment. And just also, lifting up that ASATA currently is working on things like the Oakland Arms Embargo or local community defense against ICE , environmental justice projects, and also looking for more ways to fight supremacist ideologies of Hindutva but in collaboration with anti-Zionist Jewish community activists. these are opportunities that we have here in the Bay Area. And also thinking about ways that we participate in mobilizations. Like, we show up for Reclaim MLK Day, [00:55:00] International Working Women's Day, May Day, the Trans March every year because we understand our responsibility to show up and to show up consistently. And so when I think about the South Asian Coalition and this moment of, okay, we've been trying to- we've built- been building towards this convening and this congressional briefing, and now we're on the other side of this moment, and we are kind of reflecting and coming back together around how we maintain this energy. Also wanted to highlight,  Some of the amazing work that many of our coalition members are, are already doing. One is Savaira, so Savaira United Against Supremacy is actually a coalition of work as well, they focused, their energy on addressing Hindu nationalism and and Hindutva ideology and the, and the many ways in which, the supremacist ideology is kind of insidiously part of institutions, policy even cultural work, uh, within our diaspora. they're so committed to both, like, [00:56:00] resisting the tides of hatred but also combating all forms of supremacist politics and the intersections between them. so their, their work has been a big part of my political education, and I'm really glad that they're part of this coalition. Every member of the coalition is bringing analysis and experience that cross-pollinates to the rest of us. So I'm looking forward to just more of that   also considering what ASATA's role is and how ASATA working in the Bay Area alongside so many other amazing organizing projects here can be strengthening those relationships nationally. Miata Tan : That was Sabiha Basrai with the Alliance of South Asians Taking Action, or ASATA.  This is APEX Express on 94.1 KPFA, a weekly radio show uplifting the voices and stories of Asian Americans and Pacific Islanders. APEX Express airs every Thursday evening at 7:00 PM. And with that, we're at the end of our time here [00:57:00] tonight. We really appreciate you for tuning in to listen, and a huge thank you to our wonderful guests. For a transcript of tonight's episode, please visit our website. That's kpfa.org/program/apex-express  We've also added links on the episode page for tonight's show so you can learn more about the South Asian Coalition, ASATA, and all of the organizations we've talked about tonight, along with their upcoming campaigns as well. APEX Express is produced by Ayame Keane-Lee, Anuj Vaidya, Isabel Li, Jalena Keane-Lee, Miko Lee, Miata Tan, Preeti Mangala Shekar and Swati Rayasam. Tonight's show was produced by me, Miata Tan. Get some rest y'all. The post APEX Express – 5.28.26 – Building South Asian Power appeared first on KPFA.

What did Guru Nanak really think about Hindus and Muslims? In this episode we go straight to Gurbani and let the Guru speak for himself. Contrary to what Hindus, Muslims and even some Sikhs claim, Guru Nanak did not respect or validate either religion. He took nothing from them. In his own words he described Hindus as cowards and traitors who abandoned truth for social acceptance, and Muslims as tyrants who used religion to justify oppression. This is not interpretation. This is Gurbani. The Sikh Renaissance cuts through centuries of revisionism and interfaith mythology to deliver Sikhi's unfiltered truth directly from the source.

Hindus claim their ancestors raised their elder sons as Sikhs out of genuine devotion to the Khalsa. Puneet Sahani and others repeat this claim endlessly in both English and Punjabi. This episode proves it is a lie, documented, evidenced and irrefutable.The historical record tells a completely different story. Bhai Sukha Singh Shahid Mari Kambo converted of his own free will and his own family drugged him, cut his sacred Kes and killed his infant daughter. Master Tara Singh converted and his father threw him out of the house. Pandit Har Kishan converted and his orthodox Hindu father fainted in Maharajah Ranjit Singh's court cursing him for destroying Sanataan. Professor Sahib Singh converted and the family Pandit grabbed his belongings declaring him polluted. Swami Ram Tirath studied the Guru Granth Sahib Ji, became Sikh and his family disowned him immediately.Gurdino was never a Hindu practice. Giani Gian Singh's Shamsher Khalsa documents how Sehajdhari Khatris and Jatts raised their elder sons as Khalsas as a deliberate generational investment in Sikhi. The Saakhi of Guru Amardas Mahlla 3rd and Guru Arjan explicitly differentiate Sikh identity from Hindu identity centuries before the Khalsa was created. The Sehajdharis were never Hindus. Gurdino was never a Hindu gift.Delivered in Punjabi for the Punjabi speaking Sikh community globally.

Hop aboard the magical Culture Train for a brand new adventure, then switch tracks and climb into a real-life 18-wheeler as we hit the highway with our new friend, Mr. Avie

It's Monday, May 4th, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Adam McManus Christians in Afghanistan have to remain invisible to survive Being known as a Christian in Taliban-controlled Afghanistan brings lethal danger. In this country of 44 million people, Muslims comprise more than 99.7% of the population, reports International Christian Concern. Not long after the Taliban retook control of Afghanistan in August 2021, they declared that no Christians were remaining in the country. Though the Taliban claimed no Christians remained, Christians still exist—surviving only by remaining invisible. The Taliban reportedly searched door to door and through smartphones, hunting for any signs of Christian conversion. This reality highlights the core argument: Afghan Christians must stay hidden to survive. The situation also became highly precarious for other religious minorities, including Sikhs, Hindus, and the country's last Jewish resident. According to Open Doors, Afghanistan is the 11th most dangerous country for Christians worldwide. In John 15:19, Jesus said to His disciples, “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.” Trump withdraws 5,000 troops from Germany The United States will withdraw 5,000 troops from Germany in the next six to 12 months, the Pentagon said Friday, fulfilling President Donald Trump's threat as he clashes with the German leader over the U.S. war with Iran, reports the Associated Press. Trump had threatened to withdraw some troops from the NATO ally earlier this week after German Chancellor Friedrich Merz said the U.S. was being “humiliated” by the Iranian leadership and criticized Washington's lack of strategy in the war. Germany hosts several U.S. military facilities, including the headquarters of its European and Africa commands, Ramstein Air Base and a medical center in Landstuhl, where casualties from the wars in Afghanistan and Iraq were treated. U.S. nuclear missiles are also stationed in the country. The number of troops leaving Germany would be 14% of the 36,000 American service members stationed there. News of the troop withdrawal drew swift pushback from Democrats in Congress as well as a hawkish Washington think tank. They said the move will benefit Russian President Vladimir Putin and weaken U.S. security interests. Bradley Bowman, a scholar at the Foundation for Defense of Democracies, said the U.S. military's presence in Germany and elsewhere in Europe “not only strengthens deterrence against additional Kremlin aggression but also facilitates the projection of American military power into the Mediterranean, the Middle East, and Africa.” Federal appeals court blocks mail-order abortion pills Ready for some great pro-life news? On May 1st, a federal court issued a ruling that temporarily blocked the ability to send the Abortion Kill Pill by mail. Of American mothers who abort, 63% choose to use abortion drugs. If ultimately upheld, this decision could save tens of thousands of babies from abortions, reports LifeNews.com. A panel of the 5th U.S. Circuit Court of Appeals in New Orleans temporarily blocked a Biden administration rule allowing the abortion drug, mifepristone, to be dispensed through the mail. Marjorie Dannenfelser, the president of Susan B. Anthony Pro-Life America, called the ruling “a huge victory for victims and survivors of Biden's reckless mail-order abortion drug regime. We are so grateful for the tenacity of [Louisiana] Attorney General Liz Murrill, abortion drug coercion survivor Rosalie Markezich, and all our allies demanding action. “Women and children suffer and state sovereignty is violated every day the Food and Drug Administration allows abortion drugs to flood the mail – harms that are no mere accident, but predictable outcomes of the FDA's unscientific removal of safeguards like in-person doctor visits.” Republican State candidate found dead An investigation is underway into the death of a Republican state Senate candidate in Oklahoma who was found dead in his pickup truck on April 30th in a wildlife refuge, reports The Western Journal. Barry Christian, a candidate for state Senate District 38, had disappeared on April 28th, according to KOCO-TV. The Beckham County Sheriff's Office said a hunter reported to authorities that he had seen the wreck of a pickup truck that appeared to have crashed off a high ridge. 149th anniversary of God's locust miracle in Minnesota And finally, from 1873 to 1877, grasshoppers, also known as locusts, destroyed hundreds of thousands of acres of crops in Minnesota, leaving eggs in the soil for the next season. On April 26, 1877, Minnesota Republican Governor John Pillsbury declared a statewide day of prayer and fasting to combat a devastating four-year Rocky Mountain locust plague, which was threatening widespread starvation.  Schools and businesses closed, with many residents taking the day seriously, asking God for deliverance. Shortly after the day of prayer, an unseasonable cold snap and snow arrived, freezing and killing millions of hatching larvae grasshopper nymphs. It was divine intervention. God answered their prayers. Prayer At The Heart invites 1 million Christians to pray for an unbeliever Speaking of the power of prayer, Prayer At The Heart, a group founded in 2021, to pray for America, launched 50 days of prayer, inviting one million Christians to pray for the salvations of a friend or loved one through May 24th. Franklin Graham said, “The Billy Graham Evangelistic Association desires to express its appreciation and support for the efforts of Prayer At The Heart to see one million people come to Christ by Pentecost Sunday, 2026. This could be the beginning of the spiritual awakening our nation so desperately needs, a renewal found only in Jesus Christ.” Get access to a free 68-page, 50-day prayer guide through a special link in our transcript today at www.TheWorldview.com.  Plus, check out their  online ‘Prayer Wall' with  scheduled prayer in every state for an hour each week. In Jeremiah 29:12-13, God said, “Then you will call upon Me and come and pray to Me, and I will hear you. You will seek Me and find Me when you seek Me with all your heart.” Close And that's The Worldview on this Monday, May 4th, in the year of our Lord 2026. Follow us on X or subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

Hindus like Puneet Sahani claim their ancestors raised their elder sons as Sikhs out of genuine devotion. This episode proves that claim is a lie backed by nothing but Hindu nationalist myth making originating with Lala Lajpat Rai and Savarkar.The historical record tells a completely different story. Bhai Sukha Singh Shahid Mari Kambo converted to Sikhi of his own free will and his own family drugged him, cut his Kes and killed his infant daughter. Master Tara Singh converted and his father threw him out of the house. Pandit Har Kishan converted and his orthodox Hindu father fainted in Maharajah Ranjit Singh's court cursing the Maharajah for destroying Sanataan. Professor Sahib Singh converted and the family Pandit grabbed his belongings calling him polluted. Swami Ram Tirath studied the Guru Granth Sahib Ji, became Sikh and his family disowned him.This is the Hindu record on Sikh conversion. Not devotion. Rejection. Violence. Disownment.Gurdino was never a Hindu practice. It was always a Sikh institution. Giani Gian Singh's Shamsher Khalsa documents how Sehajdhari Khatris and Jatts raised their elder sons as Khalsas as a generational investment in Sikhi not as a favour to Sikhs. The Saakhis of Guru Amardas and Guru Arjan explicitly differentiate Sikh identity from Hindu identity centuries before the Khalsa was even created.The Sehajdharis were never Hindus. Gurdino was never a Hindu gift. And the myth that Hindus raised their sons for the Khalsa is exposed completely in this episode.

Dr. Nasir Akhtar claims Wazir Khan was a sinner acting against Islam when he ordered the execution of the Chote Sahibzade at Sirhind. This episode exposes that claim as a deliberate and calculated lie.What Dr. Nasir Akhtar conceals is Surah Al-Kahf of the Quran which explicitly sanctions the execution of children who will grow up to spread kufr and fitnah. Wazir Khan was not acting against his faith. He was acting in complete accordance with it. Dr. Nasir Akhtar knows this which is why he never calls Aurangzeb a kafir despite his own misconstruction of the term, because contemporary Mughal sources explicitly confirm Aurangzeb killed Sikhs for Islam not for political reasons.Dr. Nasir Akhtar is not an isolated academic. He belongs to the same school of thought as Puneet Sahani. Where Sahani attacks Sikhs openly for resisting Hindutva, Akhtar does it subtly, presenting Muslims as viable Sikh allies while concealing centuries of Hindu Muslim cooperation against Sikh sovereignty in Punjab.The Chote Sahibzade died for Sikhi. The historical record confirms it. The theological sources confirm it. This episode proves it.

Examining a lesser-known aspect of the 1915 Gallipoli campaign, this podcast focuses on the role of Indian soldiers who served alongside Anzac troops. Peter Stanley sheds light on Australia's British–Indian military heritage that most Australians don't know about, using historic records and images from WWI. Take a deep dive into how Sikhs, Muslims, Gurkhas and Anzacs fought side by side, forming bonds that outlived the war. - ਯੂਨੀਵਰਸਿਟੀ ਆਫ ਨਿਊ ਸਾਊਥ ਵੇਲਜ਼ ਦੇ ਪ੍ਰੋਫੈਸਰ ਪੀਟਰ ਸਟੈਨਲੀ ਪਿਛਲੇ ਦੋ ਦਹਾਕਿਆਂ ਤੋਂ ਵਿਸ਼ਵ ਜੰਗਾਂ ਵਿੱਚ ਭਾਰਤੀ ਫੌਜੀਆਂ ਦੇ ਯੋਗਦਾਨ ‘ਤੇ ਖੋਜ ਕਰ ਰਹੇ ਹਨ। ਵੈਸਟਰਨ ਸਿਡਨੀ ਵਿੱਚ ਦਿੱਤੇ ਇੱਕ ਲੈਕਚਰ ਦੌਰਾਨ ਉਨ੍ਹਾਂ ਗੈਲੀਪੋਲੀ ਦੀ ਲੜਾਈ ਵਿੱਚ ਆਸਟ੍ਰੇਲੀਅਨ, ਨਿਊਜ਼ੀਲੈਂਡ ਅਤੇ ਭਾਰਤੀ ਸਿਪਾਹੀਆਂ ਦੀ ਸਾਂਝੀ ਬਹਾਦੁਰੀ ਅਤੇ ਕੁਰਬਾਨੀਆਂ ਬਾਰੇ ਚਰਚਾ ਕੀਤੀ। ਇਸ ਪੌਡਕਾਸਟ ਵਿੱਚ ਸਿੱਖ, ਮੁਸਲਮਾਨ ਅਤੇ ਗੋਰਖਾ ਸਿਪਾਹੀਆਂ ਦੇ ਯੋਗਦਾਨ ਬਾਰੇ ਸੁਣੋ ਜੋ ਕਿ ਇਤਿਹਾਸਕ ਤੱਥਾਂ ਸਮੇਤ ਪੇਸ਼ ਕੀਤੇ ਗਏ ਹਨ।

The 1986 Sarbat Khalsa was one of the most consequential moments in modern Sikh history. But it was not a true Sarbat Khalsa in the historic sense. Rather than uniting the Panth it created deeper fissures, alienating Sikhs who should have stood together at the most critical hour.Most critically the Hukam taken from Sri Guru Granth Sahib Ji through Ardas before the Sarbat Khalsa was clear. Do not declare Khalistan. Establish a Khalsa Sarkar first. That divine instruction was ignored. The declaration of Khalistan proceeded anyway in direct contradiction of the Guru's Hukam.This episode examines why the 1986 Sarbat Khalsa failed on its own terms, how it diverged from the historic model of Sarbat Khalsa, and what the consequences of going against the Guru's Hukam have been for the Sikh movement ever since.The fire that '84 lit was real. The question this episode asks is who extinguished it and how.

Sirdar Kapur Singh, one of the leading Sikh thinkers of the twentieth century, developed one of the clearest arguments for a Sikh homeland within postcolonial India. Across speeches, interviews, and essays, he argued that such a homeland was inalienable from the Sikhs, historically inevitable, and politically necessary. His theory emerged from the violence and dislocations of the 1947 Partition and its long aftermath and was rooted in a deep understanding of Guru Gobind Singh Sahib's vision of the Khalsa.Read more: https://sikhri.org/articles/sirdar-kapur-singhs-idea-of-the-sikh-homelandFeaturing: Damanpreet Singh (https://sikhri.org/people/damanpreet-singh)Santbir Singh (https://sikhri.org/people/santbir-singh)

Most people think Chandi Di Var is simply a celebration of divine vengeance, a straightforward battle between good and evil. But what if we have been reading it wrong?In this episode, we explore the deeper meaning of Chandi Di Var, Chandi Charitar I, and Chandi Charitar II, asking why the moral universe in these compositions is far less clean or predictable than many assume. As discussed in the conversation, gods behave badly and demons speak uncomfortable truths, forcing us to rethink easy assumptions about morality, myth, and spiritual struggle.This is a discussion about Sikh theology, the Dasam Granth, myth, symbolism, and moral philosophy. It looks at how these compositions work, what they are trying to do, and why they continue to provoke debate.If you are interested in Sikh theology, Dasam Granth interpretation, Chandi Di Var analysis, or deeper conversations on myth, symbolism, and the moral complexity of Sikh scripture, this episode is for you.Timestamps00:00 — What do people commonly get wrong about this story and what it is actually trying to achieve?12:44 — Why are there three separate compositions, Chandi Di Var, Chandi Charitar I, and Chandi Charitar II, and how do they differ or overlap?21:21 — You state explicitly in the text that you are not promoting any agenda. Why make that declaration?29:32 — What role do moral inversion and the collapse of principles play in shaping the story?36:08 — How should we read this as an internal journey as much as a cosmic one, not just an external myth but something personal?41:04 — Time in this story is cyclical. There is no happily ever after. What does it mean to accept that?44:54 — What is the biggest assumption you had to rethink while working on this project?57:36 — If Chandi is not about defeating an external enemy but an internal ego that returns every day, what does the text ultimately ask the reader to do?59:49 — Where can people get a copy?1:01:28 — There was confusion about Chandi among Sikhs even in the precolonial period. What was that about?1:08:16 — Tell us about your involvement in the art and creative direction.1:17:51 — Do you treat images like hieroglyphics, as another form of language?1:21:41 — What was the process behind creating the original artwork that accompanies the translation?1:26:04 — What do you hope people take away from this work?

Today we look at the life story of Guru Gobind Singh. We explore why his family was murdered, the formation of the Khalsa Brotherhood, his famous battles, and his legacy post-assassination. Welcome to Religion Camp!

In this heartfelt episode of Sant Attar Singh JiJeevan Katha (Audio Book),we witness how the divine radiance of Sant Attar Singh Ji Maharaj begins to draw large numbers of devotees (Sangat) toward him.Following the third phase ofintense tapasya, the flow of Sangat increases significantly. While many comewith love and devotion, some begin to feel jealousy upon witnessing Sant Ji'sspiritual greatness. At the humble request of Bhai Wazir Singh Ji and Mai Bhagbhari,Sant Ji starts visiting the homes of devoted Sikhs at night, partaking inLangar and resting there.After spending a few hours in deepSamadhi, Sant Ji returns at dawn to his place of meditation,bringing Bhai Wazir Singh Ji and Mai Bhagbhari along. He not only continues hisown Paath but also lovingly guides his devotees to engage in Gurbani recitation.

In this episode, Mangal Singh Nihang explores how British colonial rule reshaped Sikh society by breaking collective unity and fostering hyper-individualism. He explains how this shift moved Sikhs away from a warrior-based, community-driven identity toward a more individualised and passive form of spirituality.The discussion focuses on the misunderstanding of the Five Vices (Panj Vikar) in Sikhi. Rather than being forces to eliminate, traditional Sikh thought emphasizes controlling and directing these human impulses with discipline. Mangal Singh argues that as external pressures and state control reduced the need for self-reliance and resistance, Sikhs gradually lost the practical framework that once allowed them to channel these forces effectively.Drawing on history and Sikh philosophy, this conversation challenges modern interpretations and asks whether key aspects of Sikh identity have been diluted over time.

00:00 - Is Sikhi in the UK envied by other nations?03:28 - Sikh education in the 1700s v now05:46 - Function of Sikh education in the 1700s v today06:53 - Whose responsibility is it to educate our children?07:10 - Centres of Sikh education (Dharamsaals/Bungas)08:49 - When did education become diluted?09:28 - The Patronate system and its decline11:45 - Is Western schooling a production line for compliant employees?14:32 - How should classrooms be built?16:38 - Diversity of Sikh Institutions - Centres of Excellence17:11 - Intellectually divide and conquer 20:36 - Having an educated panth to develop an all-rounded view21:50 - How do we restore the system? A shared curriculum?24:53 - Learning critical and independent thinking25:52 - Creating the ideal Gurdwara28:11 - How to learn to think?30:39 - Becoming institutionalised in your job32:53 - You get what you pay for - invest in quality teaching 36:28 - Guru Gobind Singh Ji's creative and empowering endeavours39:27 - Will we have a Khalsa Sovereignty?42:15 - Do I need to upskill in Sikhi, or is it restructuring the larger system?43:32- Who are our top 5% Sikhs?47:19 - Future fluid state of the world?50:47 - The other side of Guru Gobind Singh Ji 53:45 - How is Satnam's ideology received, and how does he validate his work?58:53 - What are the most controversial things in Satnam's book? 01:00:40 - Dasam Granth Sahib Ji, written by Guru Gobind Singh Ji and the deeper interpretation01:05:09 - Light-hearted Sikhi questions01:07:53 - Are content creators using Amritsar visits for clout or Sikhi awareness?01:10:23 - Is the word 'Beadbi' overused? Where did this word come from?01:12:40 - How did Satnam find a publisher for his book?01:14:00 - Deep work v multi-tasking 01:17:53 - Short-form content fuelling phone addiction01:21:53 - Satnam's secret formula for productivity when writing his book01:25:32 - You become your social circle01:27:53 - Curating your algorithm 01:29:56 - Book Rehat: Code of conduct for writing01:33:19 - The brain's flow state - utilising fake it 'til you make it01:35:50 - Motivation v discipline (accountability and short deadlines)01:38:50 - Satnam's next book and websiteBuy Satnam's Book from his website - https://www.satnam-singh.com/Satnam's Instagram - https://www.instagram.com/satnam_sdk?igsh=bWZraGlwamk4aTY2Follow Us On:Tik Tok - https://bit.ly/indy-and-dr-tik-tokInstagram - http://bit.ly/indy-and-dr-instaFacebook - http://bit.ly/indy-and-dr-facebookSpotify - http://bit.ly/indy-and-drAlso available at all podcasting outlets.#satnamsingh #gurugobindsinghji #khalsaraj

Religion at school always felt too neat. Boxes. Definitions. “This is what Sikhs believe.” But real life is never that tidy.In this episode, I sit down with Professor Eleanor Nesbitt, Emeritus Professor of Religions and Education at the University of Warwick, co-founder of the Punjab Research Group and author of Sikhism: A Very Short Introduction, to explore what the textbooks miss.We talk about why lived religion rarely fits a single definition, and how Sikh, Hindu and Punjabi families often practice differently, even within the same household. We also discuss the limits and failures of GCSE-style Religious Education, and what Britain looked like after Empire during the first waves of migration.Professor Nesbitt reflects on what she learned while teaching in India in the 1970s, and on the emergence of Sikh Studies as an academic field in the UK. We also explore where academic research still struggles, why open debate matters, and the gaps that future scholars still need to fill.Along the way, she shares the story of how one pen friend changed the course of her life.

Join the leadership of the Subcommittee on Human Rights and Immigration (part of the D.C. Bar International Law Community) for a timely discussion of India's Citizenship Amendment Act (the CAA), a law that expressly conditions migrants' access to citizenship rights on their religious affiliation. Implemented in March 2024, the CAA threatens the country's longstanding commitment to secularism and equality under the Indian Constitution. The law also magnifies existing tensions between religious communities through rendering certain individuals (primarily Muslims) legal and societal outsiders, or--to quote the law's architects and supporters--“infiltrators.” To date, more than 200 constitutional challenges to the law are pending before India's Supreme Court. Our guests are Aashish Yadav, a legal scholar who has published widely on citizenship and the related topic of statelessness in India, and Ankita M. Kumar, a journalist and documentary filmmaker whose short documentary, Far From Home, centers on an Afghan Muslim woman and her family who fled Afghanistan in early 2021 only to find themselves ineligible to naturalize in India or obtain resettlement in a third country. Resources: "A new immigration law reflects India's rising paranoia over the ‘undesirable outsider”', Aashish Yadav with Angshuman Choudhury (The Indian Express, 23 May 2025)"CAA will not help persecuted Hindus, Sikhs from neighbouring countries", Aashish Yadav with Mohsin Alam Bhat (The Indian Express, 22 March 2024)"On the verge: Revocation and denial of citizenship in India", Aashish Yadav with Mohsin Alam Bhat (Emilien Fargues and Iseult Honohan (eds), Revocation of Citizenship: The New Policies of Conditional Membership, EUI Working Papers) ‘Seeking Refuge: The Story of Two Women I Know', Ankita Kumar (Winner of the AFPC's Professional Excellence Award)Afghan Refugee Doc ‘Far From Home' Adds Indian Thespian Naseeruddin Shah as Executive Producer in Oscar Push (Variety) Director Ankita Kumar on new documentary 'Far From Home' (The Afghanistan Project Podcast) "The Story Behind Far From Home Will Surprise You!" (American Documentary Film Festival)  Far From Home: Shedding Light On The Unseen Lives Of Afghan Refugees In India (Outlook India)Aashish Yadav is currently pursuing a doctoral degree in Australia at the Melbourne Law School's Peter McMullin Centre on Statelessness focusing on nationality in the context of displacement caused by climate change disasters.  Aashish previously served as an Assistant Professor and Assistant Director of the Centre for Public Interest Law at the Jindal Global Law School in India, where he led India's first clinic on statelessness.  Ankita M. Kumar is an Indian-origin journalist and documentary filmmaker based in the U.S.  She is the recipient of the SF Press Club award and the Professional Excellence Award from the Association of Foreign Press Correspondents (AFPC-USA). Her first film, Far from Home, a short documentary about Afghan refugees in India, has screened at the Academy award-qualifying American Documentary and Animation Film Festival and the Tasveer Film Festival.  Ankita is the founder of Akiray Pictures, a San Francisco-based production company.  Please note, the positions and opinions expressed by the speakers are strictly their own, and do not necessarily represent the views of their employers, nor those of the D.C. Bar, its Board of Governors or co-sponsoring Communities and organizations.

Discover the inspiring life of Sant Baba Isher Singh Ji of Nanaksar Kaleran, a revered Sikh saint born on 26th March 1913 in Jhoraran, Ludhiana. Serving and carrying forward the legacy of Sant Baba Nand Singh Ji with deep devotion, Baba Ji's life emphasises absolute reverence for Sri Guru Granth Sahib Ji as the living Guru. Through his travels across India, he spread the message of Gurbani, encouraged countless Sikhs to take Amrit. Baba Ji's life is a reflection of humility, seva, and unwavering faith in their Satguru, Sri Guru Nanak Dev Ji, and complete surrender to their spiritual master, Sant Baba Nand Singh Ji.——————————————————

I greet you in Jesus' precious name! It is Thursday morning, the 19th of March, 2026, and this is your friend, Angus Buchan, with a thought for today. We start in the Book of Acts 3:6-8: Then Peter said, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.” Then we go to verse 8: “So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God.” Ja, I'm laughing because, oh, oh, my dear friend, I love Jesus so much. I have had the privilege and the honour of seeing many, many miracles with my own eyes. Now, that man had been lame from his mother's womb. He had never walked in his life before and they laid him at the temple gate everyday to pick up alms, which is money gifts so that he could live, and he had asked Peter and John for money and they said, “Silver and gold we do not have, but in the name of Jesus Christ of Nazareth, rise up and walk.”We have a very special saying here at Shalom: one genuine miracle equals a thousand sermons. Isn't that right? You can't dispute a miracle. The man was lame from birth. He never walked in his life. He jumped up and he started leaping and walking and praising God.I remember, we had a crusade. It was a big tent, and we were bussing in people every single night, and the crowd was growing because people were being healed and set free. I remember us hanging a wheelchair from the roof of the tent as evidence that a lady had been supernaturally healed. There was a Sikh of the Sikh faith, he had a turban on, a very dignified man, and the Sikhs, they don't cut their hair, and they brought him to the front and onto the platform when they saw the miracles that were taking place, and they said, ”This man cannot speak, he is mute, he is dumb, he cannot talk and he wants you to pray for him.” I said, ”No problem.” So we prayed over him. I anointed him with oil in the name of the Father and the Son and the Holy Spirit. Then I laid my hands on him and I said, ”In Jesus name, be healed.” I took the microphone, I put it to his mouth and I said to him, ”Say Jesus.” He opened his mouth and he said, ”Jesus.” The crowd went berserk. They all knew him. One genuine miracle equals a thousand sermons. Folks, go out and pray for the sick and Jesus will raise them up. God bless you and have a wonderful day. Goodbye.

300 years ago, one man's refusal to bow down sparked a revolution that saved the Sikh identity. In this hard-hitting episode of BOSTV, we dive deep into the life and Shaheedi (martyrdom) of Baba Tara Singh Ji Vaan. By 1726, after the Shaheedi of Baba Banda Singh Bahadur (1716), many Sikhs had begun to settle into "normal" life, attempting to integrate into a society that oppressed them... until Baba Tara Singh Ji stood up. We explore the incredible accounts from Bhai Rattan Singh Bhangoo's Prachin Panth Prakash, detailing how a simple dispute over grazing land turned into a legendary stand against the Mughal Empire. This wasn't just a battle; it was the birth of the Sikh Renaissance and the catalyst for the first-ever Sarbat Khalsa. Join us as we uncover the story of the 22 Singhs who chose death over dishonor and reminded the Panth that a Sikh's first loyalty is to the Guru, not to a tyrant's peace.——————————————————

ਬਾਰਹ ਮਾਹਾ ਮਾਂਝ ਮਹਲਾ ੫ ਘਰੁ ੪ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥ ਧੇਨੁ ਦੁਧੈ ਤੇ ਬਾਹਰੀ ਕਿਤੈ ਨ ਆਵੈ ਕਾਮ ॥ ਜਲ ਬਿਨੁ ਸਾਖ ਕੁਮਲਾਵਤੀ ਉਪਜਹਿ ਨਾਹੀ ਦਾਮ ॥ ਹਰਿ ਨਾਹ ਨ ਮਿਲੀਐ ਸਾਜਨੈ ਕਤ ਪਾਈਐ ਬਿਸਰਾਮ ॥ ਜਿਤੁ ਘਰਿ ਹਰਿ ਕੰਤੁ ਨ ਪ੍ਰਗਟਈ ਭਠਿ ਨਗਰ ਸੇ ਗ੍ਰਾਮ ॥ ਸ੍ਰਬ ਸੀਗਾਰ ਤੰਬੋਲ ਰਸ ਸਣੁ ਦੇਹੀ ਸਭ ਖਾਮ ॥ ਪ੍ਰਭ ਸੁਆਮੀ ਕੰਤ ਵਿਹੂਣੀਆ ਮੀਤ ਸਜਣ ਸਭਿ ਜਾਮ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਕਰਿ ਕਿਰਪਾ ਦੀਜੈ ਨਾਮੁ ॥ ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਸੰਗਿ ਪ੍ਰਭ ਜਿਸ ਕਾ ਨਿਹਚਲ ਧਾਮ ॥੧॥ਅਰਥ: ਹੇ ਪ੍ਰਭੂ! ਅਸੀਂ ਆਪਣੇ ਕਰਮਾਂ ਦੀ ਕਮਾਈ ਅਨੁਸਾਰ (ਤੈਥੋਂ) ਵਿੱਛੁੜੇ ਹੋਏ ਹਾਂ (ਤੈਨੂੰ ਵਿਸਾਰੀ ਬੈਠੇ ਹਾਂ) , ਮਿਹਰ ਕਰ ਕੇ ਸਾਨੂੰ ਆਪਣੇ ਨਾਲ ਮਿਲਾਵੋ। (ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਫਸ ਕੇ) ਚੁਫੇਰੇ ਹਰ ਪਾਸੇ (ਸੁਖਾਂ ਦੀ ਖ਼ਾਤਰ) ਭਟਕਦੇ ਰਹੇ ਹਾਂ, ਹੁਣ, ਹੇ ਪ੍ਰਭੂ! ਥੱਕ ਕੇ ਤੇਰੀ ਸਰਨ ਆਏ ਹਾਂ।(ਜਿਵੇਂ) ਦੁੱਧ ਤੋਂ ਸੱਖਣੀ ਗਾਂ ਕਿਸੇ ਕੰਮ ਨਹੀਂ ਆਉਂਦੀ, (ਜਿਵੇਂ) ਪਾਣੀ ਤੋਂ ਬਿਨਾ ਖੇਤੀ ਸੁੱਕ ਜਾਂਦੀ ਹੈ (ਫ਼ਸਲ ਨਹੀਂ ਪੱਕਦੀ, ਤੇ ਉਸ ਖੇਤੀ ਵਿਚੋਂ) ਧਨ ਦੀ ਕਮਾਈ ਨਹੀਂ ਹੋ ਸਕਦੀ (ਤਿਵੇਂ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਸਾਡਾ ਜੀਵਨ ਵਿਅਰਥ ਚਲਾ ਜਾਂਦਾ ਹੈ) । ਸੱਜਣ ਖਸਮ-ਪ੍ਰਭੂ ਨੂੰ ਮਿਲਣ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਥਾਂ ਸੁਖ ਭੀ ਨਹੀਂ ਮਿਲਦਾ। (ਸੁਖ ਮਿਲੇ ਭੀ ਕਿਵੇਂ?) ਜਿਸ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਪਤੀ ਪ੍ਰਭੂ ਆ ਵੱਸੇ, ਉਸ ਦੇ ਭਾ ਦੇ (ਵੱਸਦੇ) ਪਿੰਡ ਤੇ ਸ਼ਹਰ ਤੱਪਦੀ ਭੱਠੀ ਵਰਗੇ ਹੁੰਦੇ ਹਨ। (ਇਸਤ੍ਰੀ ਨੂੰ ਪਤੀ ਤੋਂ ਬਿਨਾ) ਸਰੀਰ ਦੇ ਸਾਰੇ ਸ਼ਿੰਗਾਰ ਪਾਨਾਂ ਦੇ ਬੀੜੇ ਤੇ ਹੋਰ ਰਸ (ਆਪਣੇ) ਸਰੀਰ ਸਮੇਤ ਹੀ ਵਿਅਰਥ ਦਿੱਸਦੇ ਹਨ, (ਤਿਵੇਂ) ਮਾਲਕ ਖਸਮ-ਪ੍ਰਭੂ (ਦੀ ਯਾਦ) ਤੋਂ ਬਿਨਾ ਸਾਰੇ ਸੱਜਣ ਮਿਤ੍ਰ ਜਿੰਦ ਦੇ ਵੈਰੀ ਹੋ ਢੁਕਦੇ ਹਨ।(ਤਾਹੀਏਂ) ਨਾਨਕ ਦੀ ਬੇਨਤੀ ਹੈ ਕਿ (ਹੇ ਪ੍ਰਭੂ!) ਕਿਰਪਾ ਕਰ ਕੇ ਆਪਣੇ ਨਾਮ ਦੀ ਦਾਤਿ ਬਖ਼ਸ਼। ਹੇ ਹਰੀ! ਆਪਣੇ ਚਰਨਾਂ ਵਿਚ (ਮੈਨੂੰ) ਜੋੜੀ ਰੱਖ, (ਹੋਰ ਸਾਰੇ ਆਸਰੇ-ਪਰਨੇ ਨਾਸਵੰਤ ਹਨ) ਇਕ ਤੇਰਾ ਘਰ ਸਦਾ ਅਟੱਲ ਰਹਿਣ ਵਾਲਾ ਹੈ।1।ਚੇਤਿ ਗੋਵਿੰਦੁ ਅਰਾਧੀਐ ਹੋਵੈ ਅਨੰਦੁ ਘਣਾ ॥ ਸੰਤ ਜਨਾ ਮਿਲਿ ਪਾਈਐ ਰਸਨਾ ਨਾਮੁ ਭਣਾ ॥ ਜਿਨਿ ਪਾਇਆ ਪ੍ਰਭੁ ਆਪਣਾ ਆਏ ਤਿਸਹਿ ਗਣਾ ॥ ਇਕੁ ਖਿਨੁ ਤਿਸੁ ਬਿਨੁ ਜੀਵਣਾ ਬਿਰਥਾ ਜਨਮੁ ਜਣਾ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਰਵਿਆ ਵਿਚਿ ਵਣਾ ॥ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਕਿਤੜਾ ਦੁਖੁ ਗਣਾ ॥ ਜਿਨੀ ਰਾਵਿਆ ਸੋ ਪ੍ਰਭੂ ਤਿੰਨਾ ਭਾਗੁ ਮਣਾ ॥ ਹਰਿ ਦਰਸਨ ਕੰਉ ਮਨੁ ਲੋਚਦਾ ਨਾਨਕ ਪਿਆਸ ਮਨਾ ॥ ਚੇਤਿ ਮਿਲਾਏ ਸੋ ਪ੍ਰਭੂ ਤਿਸ ਕੈ ਪਾਇ ਲਗਾ ॥੨॥ਅਰਥ: ਚੇਤ ਵਿਚ (ਬਸੰਤ ਰੁੱਤ ਆਉਂਦੀ ਹੈ, ਹਰ ਪਾਸੇ ਖਿੜੀ ਫੁਲਵਾੜੀ ਮਨ ਨੂੰ ਆਨੰਦ ਦੇਂਦੀ ਹੈ, ਜੇ) ਪਰਮਾਤਮਾ ਨੂੰ ਸਿਮਰੀਏ (ਤਾਂ ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਬਹੁਤ ਆਤਮਕ ਆਨੰਦ ਹੋ ਸਕਦਾ ਹੈ। ਪਰ ਜੀਭ ਨਾਲ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਜਪਣ ਦੀ ਦਾਤਿ ਸੰਤ ਜਨਾਂ ਨੂੰ ਮਿਲ ਕੇ ਹੀ ਪ੍ਰਾਪਤ ਹੁੰਦੀ ਹੈ। ਉਸੇ ਬੰਦੇ ਨੂੰ ਜਗਤ ਵਿਚ ਜੰਮਿਆ ਜਾਣੋ (ਉਸੇ ਦਾ ਜਨਮ ਸਫਲਾ ਸਮਝੋ) ਜਿਸ ਨੇ (ਸਿਮਰਨ ਦੀ ਸਹਾਇਤਾ ਨਾਲ) ਆਪਣੇ ਪਰਮਾਤਮਾ ਦਾ ਮਿਲਾਪ ਹਾਸਲ ਕਰ ਲਿਆ (ਕਿਉਂਕਿ) ਪਰਮਾਤਮਾ ਦੀ ਯਾਦ ਤੋਂ ਬਿਨਾ ਇਕ ਖਿਨ ਮਾਤ੍ਰ ਸਮਾ ਗੁਜ਼ਾਰਿਆਂ ਭੀ ਜ਼ਿੰਦਗੀ ਵਿਅਰਥ ਬੀਤਦੀ ਜਾਣੋ।ਜੇਹੜਾ ਪ੍ਰਭੂ ਪਾਣੀ ਵਿਚ ਧਰਤੀ ਵਿਚ ਅਕਾਸ਼ ਵਿਚ ਜੰਗਲਾਂ ਵਿਚ ਹਰ ਥਾਂ ਵਿਅਪਕ ਹੈ, ਜੇ ਐਸਾ ਪ੍ਰਭੂ ਕਿਸੇ ਮਨੁੱਖ ਦੇ ਹਿਰਦੇ ਵਿਚ ਨਾਹ ਵੱਸੇ, ਤਾਂ ਉਸ ਮਨੁੱਖ ਦਾ (ਮਾਨਸਕ) ਦੁੱਖ ਬਿਆਨ ਨਹੀਂ ਹੋ ਸਕਦਾ। (ਪਰ) ਜਿਨ੍ਹਾਂ ਬੰਦਿਆਂ ਨੇ ਉਸ (ਸਰਬ ਵਿਆਪਕ) ਪ੍ਰਭੂ ਨੂੰ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਵਸਾਇਆ ਹੈ, ਉਹਨਾਂ ਦਾ ਬੜਾ ਭਾਗ ਜਾਗ ਪੈਂਦਾ ਹੈ।ਨਾਨਕ ਦਾ ਮਨ (ਭੀ ਹਰੀ ਦੇ ਦੀਦਾਰ ਨੂੰ ਤਾਂਘਦਾ ਹੈ, ਨਾਨਕ ਦੇ ਮਨ ਵਿਚ ਹਰੀ-ਦਰਸਨ ਦੀ ਪਿਆਸ ਹੈ। ਜੇਹੜਾ ਮਨੁੱਖ ਮੈਨੂੰ ਹਰੀ ਦਾ ਮਿਲਾਪ ਕਰਾ ਦੇਵੇ ਮੈਂ ਉਸ ਦੀ ਚਰਨੀਂ ਲੱਗਾਂਗਾ।2।

In this Punjabi episode, we break down the infamous "Four Stages of Ideological Subversion" as described by KGB defector Yuri Bezmenov and analyze how this exact playbook was used against the Sikh community. From the 1970s onward, foreign intelligence agencies and hostile actors didn't need weapons. They used information warfare to weaken the community from within.We explore each of the four stages, including Demoralization, Destabilization, Crisis, and Normalization. We connect them to real events in Sikh history, the distortion of the Punjabi language, the targeting of youth, and the propaganda spread through media and education. This episode explains how psychological operations and disinformation were used to divide Sikhs, create internal conflict, and ultimately turn the community against itself.Tune in to understand how the battle for the Sikh narrative was fought not on the battlefield, but through the minds of the people. A must listen for anyone interested in Sikh history, media manipulation, and the truth behind the chaos.

Carney travels to India and strikes a landmark deal with Modi, but what about all those allegations of foreign interference by Indian agents in Canada? A senior official in Carney's government says India is no longer targeting Canadians, but CSIS and other Liberal MPs insist it's still ongoing. Plus, a new Globe and Mail investigation offers a detailed portrait of the killing of Hardeep Singh Nijjar.Correction:In a previous version of this episode, the driver of the Humboldt Broncos bus, Jaskirat Singh Sidhu, was referred to as a temporary foreign worker. He was a permanent resident at the time of the accident.Host: Jesse Brown Credits: James Nicholson (Producer), Kallan Lyons (Associate Producer and Fact Checking), Caleb Thompson (Mixing and Mastering), Jesse Brown (Editor)Guest: Rupa Subramanya Further reading: Carney and India's Modi strike new energy partnership - National | Globalnews.caEvidence links Indian officials at Vancouver consulate to killing of Sikh activist Hardeep Singh Nijjar - The Globe and MailIndian government no longer targeting Canadians, senior official says on eve of PM's visit - National | Globalnews.caIndian foreign interference ‘continuing,' say Liberal MPs | Globalnews.ca Foreign Interference Indictment - US District Court [PDF]‘Our community can't afford more silence': Sikhs targeted by Indian-backed criminal groups demand action | The PointerBrookfield 'strategic partner' wins big in India deal - Investigative Journalism FoundationJohn Manley: Man responsible for Humboldt Broncos crash paid his debt to society and should not be deported - National PostTickets for Travis Dhanraj / Jesse Brown Sponsors: Fizz: Visit fizz.ca and activate a first plan using the referral code CAN25 to get 25$ off and 10GB of free data.Douglas: Douglas is giving our listeners a FREE Sleep Bundle with each mattress purchase. Get the sheets, pillows, mattress and pillow protectors FREE with your Douglas purchase today. Visit douglas.ca/canadaland to claim this offer.Squarespace: Check out Squarespace.com/canadaland for a free trial, and when you're ready to launch use code canadaland to save 10% off your first purchase of a website or domain.If you value this podcast, Support us! Sign up now and get 3 months of Canadaland premium and ad-free for 70% off. You'll get premium access to all our shows ad free, including early releases and bonus content. You'll also get our exclusive newsletter, discounts on merch at our store, tickets to our live and virtual events, and more than anything, you'll be a part of the solution to Canada's journalism crisis, you'll be keeping our work free and accessible to everybody. Hosted on Acast. See acast.com/privacy for more information.

Parvinder Singh Chandhok, a fourth-generation Iranian Punjabi, shares his personal insights on the current situation in Iran and the once-thriving Sikh community there. A community, which he says was once numbered nearly 3,000 Sikhs, has now declined to approximately 50 families. He also highlights the challenges faced by the Indian community amid the present conflict, while acknowledging the strong cultural and commercial ties they share with the Iranian people. Expressing cautious optimism, Mr Chandhok hopes for stability and improved conditions in the near future. - ਚੌਥੀ ਪੀੜ੍ਹੀ ਦੇ ਇਰਾਨੀ ਪੰਜਾਬੀ ਪਰਵਿੰਦਰ ਸਿੰਘ ਚੰਢੋਕ ਨੇ ਇਰਾਨ ਦੀ ਮੌਜੂਦਾ ਸਥਿਤੀ ਅਤੇ ਉੱਥੇ ਦੀ ਕਦੇ ਖੁਸ਼ਹਾਲ ਰਹੀ ਸਿੱਖ ਕੌਮ ਬਾਰੇ ਆਪਣੇ ਅਨੁਭਵ ਸਾਂਝੇ ਕੀਤੇ। ਜੋ ਕਦੇ ਲਗਭਗ 3,000 ਸਿੱਖਾਂ ਦੀ ਕਮਿਊਨਿਟੀ ਸੀ, ਉਹ ਹੁਣ ਘੱਟ ਕੇ ਤਕਰੀਬਨ 50 ਪਰਿਵਾਰਾਂ ਤੱਕ ਰਹਿ ਗਈ ਹੈ। ਉਨ੍ਹਾਂ ਦੱਸਿਆ ਕਿ ਮੌਜੂਦਾ ਸਥਿਤੀ ਵਿੱਚ ਇੰਟਰਨੈੱਟ ਸੀਮਿਤ ਹੋਣ ਅਤੇ ਘਰਾਂ ਵਿੱਚ ਰਹਿਣ ਦੀ ਸਲਾਹ ਦੇ ਬਾਵਜੂਦ ਗੁਰਦੁਆਰੇ ਵਿੱਚ ਰੋਜ਼ਾਨਾ ਪਾਠ ਤੇ ਅਰਦਾਸ ਜਾਰੀ ਹੈ। ਉਹ ਯੁੱਧ ਕਾਰਨ ਪੈਦਾ ਹੋਏ ਮੌਜੂਦਾ ਹਾਲਾਤਾਂ ਵਿੱਚ ਜ਼ਿੰਦਗੀ ਬਤੀਤ ਕਰ ਰਹੇ ਭਾਰਤੀ ਭਾਈਚਾਰੇ ਦੀ ਸਥਿਤੀ ਸਮੇਤ ਇਰਾਨੀਆਂ ਨਾਲ ਉਨ੍ਹਾਂ ਦੇ ਮਜ਼ਬੂਤ ਸੱਭਿਆਚਾਰਕ ਅਤੇ ਵਪਾਰਕ ਰਿਸ਼ਤਿਆਂ ਦਾ ਜ਼ਿਕਰ ਕਰਦੇ ਹੋਏ ਉਮੀਦ ਜ਼ਾਹਰ ਕਰਦੇ ਹਨ ਕਿ ਹਾਲਾਤ ਜਲਦੀ ਸੰਭਲਣਗੇ।

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਤਾਪੁ ਗਵਾਇਆ ਗੁਰਿ ਪੂਰੇ ॥ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥ ਸਰਬ ਕਲਿਆਣ ਪ੍ਰਭਿ ਕੀਨੇ ॥ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਦੀਨੇ ॥੧॥ ਬੇਦਨ ਸਤਿਗੁਰਿ ਆਪਿ ਗਵਾਈ ॥ ਸਿਖ ਸੰਤ ਸਭਿ ਸਰਸੇ ਹੋਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥ ਰਹਾਉ ॥ ਜੋ ਮੰਗਹਿ ਸੋ ਲੇਵਹਿ ॥ ਪ੍ਰਭ ਅਪਣਿਆ ਸੰਤਾ ਦੇਵਹਿ ॥ ਹਰਿ ਗੋਵਿਦੁ ਪ੍ਰਭਿ ਰਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਸਾਚੁ ਸੁਭਾਖਿਆ ॥੨॥੬॥੭੦॥ ਅਰਥ: ਹੇ ਭਾਈ! ਸਾਰੇ ਸਿੱਖ ਸੰਤ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰ ਸਿਮਰ ਕੇ ਆਨੰਦ-ਭਰਪੂਰ ਹੋਏ ਰਹਿੰਦੇ ਹਨ। (ਜਿਸ ਨੇ ਭੀ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਿਆ) ਗੁਰੂ ਨੇ ਆਪ (ਉਸ ਦੀ ਹਰੇਕ) ਪੀੜਾ ਦੂਰ ਕਰ ਦਿੱਤੀ।ਰਹਾਉ।ਪੂਰੇ ਗੁਰੂ ਨੇ (ਹਰਿ-ਨਾਮ ਦੀ ਦਵਾਈ ਦੇ ਕੇ ਜਿਸ ਮਨੁੱਖ ਦੇ ਅੰਦਰੋਂ) ਤਾਪ ਦੂਰ ਕਰ ਦਿੱਤਾ, (ਉਸ ਦੇ ਅੰਦਰ ਆਤਮਕ ਆਨੰਦ ਦੇ, ਮਾਨੋ) ਇਕ-ਰਸ ਵਾਜੇ ਵੱਜਣ ਲੱਗ ਪਏ। ਪ੍ਰਭੂ ਨੇ ਕਿਰਪਾ ਕਰ ਕੇ ਆਪ ਹੀ ਉਹ ਸਾਰੇ ਸੁਖ ਆਨੰਦ ਬਖ਼ਸ਼ ਦਿੱਤੇ।੧।ਹੇ ਪ੍ਰਭੂ! ਤੇਰੇ ਦਰ ਤੋਂ ਤੇਰੇ ਸੰਤ ਜਨ) ਜੋ ਕੁਝ ਮੰਗਦੇ ਹਨ, ਉਹ ਹਾਸਲ ਕਰ ਲੈਂਦੇ ਹਨ। ਤੂੰ ਆਪਣੇ ਸੰਤਾਂ ਨੂੰ (ਆਪ ਸਭ ਕੁਝ) ਦੇਂਦਾ ਹੈਂ। (ਹੇ ਭਾਈ! ਬਾਲਕ) ਹਰਿ ਗੋਬਿੰਦ ਨੂੰ (ਭੀ) ਪ੍ਰਭੂ ਨੇ (ਆਪ) ਬਚਾਇਆ ਹੈ (ਕਿਸੇ ਦੇਵੀ ਆਦਿਕ ਨੇ ਨਹੀਂ) ਹੇ ਦਾਸ ਨਾਨਕ! ਆਖ-) ਮੈਂ ਤਾਂ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਹੀ ਉਚਾਰਦਾ ਹਾਂ।੨।੬।੭੦।SORATH, FIFTH MEHL:The Perfect Guru has dispelled the fever. The unstruck melody of the sound current resounds. God has bestowed all comforts. In His Mercy, He Himself has given them. || 1 || The True Guru Himself has eradicated the disease. All the Sikhs and Saints are filled with joy, meditating on the Name of the Lord, Har, Har. || Pause || They obtain that which they ask for. God gives to His Saints. God saved Hargobind. Servant Nanak speaks the Truth. || 2 || 6 || 70 ||

In this episode, we examine the Wadda Ghalughara (1762) using primary historical accounts to uncover a reality often omitted from mainstream narratives. During one of the most devastating genocidal episodes in Sikh history, Hindu and Muslim power structures, mercenary forces, and local collaborators aligned against the Sikhs, enabling Ahmad Shah Abdali's campaign of mass violence.This episode directly addresses the modern political claim that Sikhs should align with Hindutva, responding to the assertions of Bhagat Singh Doabi. Through historical evidence drawn from Persian chronicles, Sikh sources, and regional records, the discussion demonstrates how religious proximity did not shield Sikhs from persecution and how survival depended on resistance rather than ideological assimilation.Key topics explored include:How Hindu and Muslim forces coordinated against Sikhs during the Wadda GhalugharaThe role of local elites, informants, and auxiliary troopsWhy Sikh persecution cannot be reduced to a Muslim-only conflictHow history is selectively reframed to advance contemporary political agendasWhy Sikh sovereignty, not political alignment, ensured community survivalThis episode is essential listening for those interested in Sikh history, Wadda Ghalughara, Ahmad Shah Abdali, Hindutva debates, Mughal-era violence, and the politicization of historical memory.History does not change to suit ideology. It records what happened.

A critical examination of Sikh history from 1947 to 1984 and beyond, exploring how Hindu, Muslim, and Christian political interests have often been prioritised over Sikh rights. This episode analyses Partition, state power, resistance, and the principle that Sikh political survival has historically depended on Sikhs themselves. It also examines the contested legacy of Amarjit Singh Daheru, his training under the elder generation of the Nirban Khalsa Jatha, and historical claims surrounding the early ideological and military formation of Babbar Khalsa within broader struggles over Punjab's political future between India and Pakistan.

In this Film Ireland Podcast, we are delighted to welcome a very special guest host, Mark Hernandez. He will be speaking with Emmy-winning filmmaker Marissa Aroy, discussing her inspiration, career and creative processes. Marissa's short film Recipe is screening at Imbolg: Women Who Terrify on 31st January, while her latest short film, The Parting (funded by the National Talent Academies), is about to have its world premiere at the Dublin International Film Festival on 20th February.Listen now on SoundCloud, Apple, Spotify, Acast and Amazon, or subscribe to Film Ireland wherever you get your podcasts.Marissa AroyMarissa is an award-winning filmmaker whose work spans over two decades in documentary storytelling. She received an Emmy for her PBS documentary Sikhs in America and an Emmy nomination for The Delano Manongs: Forgotten Heroes of the United Farm Workers, which highlights the critical yet overlooked role of Filipinos in the American labour movement. A Fulbright Scholar, Aroy was honoured with the inaugural Hatsuye Yamasaki Award for Visionary Leadership by the College of William and Mary, where she also served as the Asian Centennial Distinguished Film Fellow in Residence.Her work extends beyond filmmaking to teaching and mentorship, having taught film at Trinity College Dublin, Berkeley City College, and The New School in New York, and now teaching New Media Studies at IADT in Dún Laoghaire. She has also contributed to Irish cinema through her leadership roles with Irish Screen America, the San Francisco Irish Film Festival, and as a board member of Women in Film and Television Ireland. She served as producer on the award-winning short film The Ferry that was shown on RTÉ and long-listed for the Oscars. Aroy's projects reflect her commitment to amplifying marginalised voices and cultural heritage. She was commissioned by the Smithsonian Museum of American History in the US to create short films for the exhibition “How Can You Forget Me: Filipino American Stories.”Her short film Recipe, previously titled (Losing Cock/Talunang Manok), is a suspenseful short film shot in the Philippines and edited by award-winning editor John Murphy (The Quiet Girl). This film will be shown at Imbolg: Women Who Terrify film festival, in Strand C at 2.30 pm on Saturday 31st January at Griffith College. She has another short film called The Parting that she directed, which will be in the Dublin International Film Festival on 20th February. She is currently working on another short film called Birthday Swim, for which she received funding from Dún Laoghaire–Rathdown's First Frames.Now based in Wicklow, Ireland, with her husband and filmmaking partner Niall McKay, Aroy continues to develop independent projects including the radio drama The Morrigan, a fictional radio drama about Ella Young that combines fantasy and history in early 20th century Ireland, which was broadcast on Dublin FM. They are also developing a historical documentary on the Philippine-American War. Her work reflects her passion for storytelling that bridges her Filipino, Irish and American identities. “I want someone to see our brown faces on the screen or behind the scenes and feel proud of who we are as a people,” she says, underscoring her dedication to creating art that inspires, entertains and empowers. Hosted on Acast. See acast.com/privacy for more information.

00:00 - Honey Singh's remedy for staying warm...06:29 - Is Lakh 28 a raunchy song?12:06 - How much do we know about celebrities?13:56 - Riz Ahmed's new show: BAIT18:00 - Can James Bond be brown?27:24 - Desi Guest Protocol 30:34 - Why are Sikhs not joining the Indian Army?38:03 - Confessions of Brown Dads - Is NCT worth it?49:45 - "Lie with your man"56:45 - Don't go shopping with your wife 01:05:19 - Dr's padel obsession continues 01:06:45 - Dr is performing live at the Glee Club! Follow Us On:Tik Tok - https://bit.ly/indy-and-dr-tik-tokInstagram - http://bit.ly/indy-and-dr-instaFacebook - http://bit.ly/indy-and-dr-facebookSpotify - http://bit.ly/indy-and-drAlso available at all podcasting outlets.#rizahmed #guzkhan #bait #jamesbond

Our continuation of our Four Part Series of Episode 22: Care for Others, Charity or Commandment?The difficulty to be faithful to our Faith CommitmentsWhat is wrong with you? Have you lost the entire point of this? Our panelists talk about the difficulty of being faithful to our ethical commitments. Do we judge others more harshly than we judge ourselves? Dr. Hibbard points out that part of why Nietche rejected Christianity was that he found that Christianity was too difficult to live up to for him. A commitment to the Divine commandments cannot necessarily be easy, while at the same time we must also keep in mind our personal human needs. Dr. Hibbard says that Christians are in tension with the most challenging demands of the Christian ethic and at the same time we need to keep in mind what human flourishing requires. Ethical ideals are always somewhat unattainable. Rabbi Klein responds to that tension by pointing out that If your faith commitment only makes you feel good about yourself, then what good is that to anybody else? Raman Singh helps the panel look at the selfless serving of the langar meal by Sikhs and they consider what this can teach all of us?Music by BenSound.comMusic by BenSound.com

Hindus have long whitewashed Shivaji as a paragon of ethics while demeaning the tenth Guru. The reality is very different. Today, as Sikhs push back against Hindu imposition, the Guru is insulted and disparaged both academically and on social media. Yet their own hero Shivaji was once the fiercest nemesis of their people, a vassal of Muslim states who even begged Aurangzeb for the same privilege. Guru Gobind Singh Ji stood higher than any patriot, teaching the oppressed to stand up for themselves without ever compromising on their dignity. This episode exposes the truths Hindus tries to hide.

00:00 - Are the Sikh Community under attack in New Zealand?04:25 - What is a Nagar Kirtan?09:45 - Are ethnic minorities "assimilating"?17:13 - Why the Haka is being misused & how Sikhs aren't the problem24:01 - How do you confront religion-based hate?29:10 - Are people moving away from Sikhi?32:36 - The purpose of a Gurdwara 36:23 - Stress testing Sikhi or doing Vichar?38:35 - Is being a good person enough as a Sikh?43:26 - How can we make Gurdwaras more accessible to more Sikhs?Follow Us On:Tik Tok - https://bit.ly/indy-and-dr-tik-tokInstagram - http://bit.ly/indy-and-dr-instaFacebook - http://bit.ly/indy-and-dr-facebookSpotify - http://bit.ly/indy-and-drAlso available at all podcasting outlets.#sikh #sikhism #nanaknaam

In this episode, we examine the controversial historical claim surrounding the parentage of Jesus, focusing on the theory that he was the son of Pantera. Drawing on the academic research of Professor James Tabor, a leading biblical scholar, the discussion explores early Jewish, Roman, and historical sources that challenge traditional Christian narratives.We analyze why this alternative historical framework provokes strong reactions, how theological authority is constructed, and why certain interpretations of Jesus' origins remain deeply unsettling for mainstream Christianity. This episode separates faith from historical inquiry and asks why questioning sacred narratives continues to generate fear, resistance, and censorship.This episode is designed to expose Christian missionaries who seek to convert Sikhs to their false beliefs.

Guru Ladho Re! - The Story of Bhai Makhan Shah Lubana and Guru Tegh Bahadur Sahib Ji When storms raged and many claimed to be Guru, one seeker's faith revealed the true light. This is the inspiring story of Bhai Makhan Shah Lubana, whose courage and devotion led him to discover Guru Tegh Bahadur Ji, the Ninth Guru of the Sikhs. Through this story, children learn about faith, truth, and the power of divine guidance. It reminds us that even when the boat of life shakes, with Naam and the Guru's grace, it always reaches the shore. Perfect for young viewers, families, and classrooms, this SikhNet Stories film brings history and values to life through storytelling. Watch now to discover how one man's prayer and promise led the world to its true Guru. To stay updated on all new SikhNet videos, kindly subscribe to our Youtube channel. http://bit.ly/sikhnet-yt-subscribe

When storms raged and many claimed to be Guru, one seeker's faith revealed the true light. This is the inspiring story of Bhai Makhan Shah Lubana, whose courage and devotion led him to discover Guru Tegh Bahadur Ji, the Ninth Guru of the Sikhs. Through this story, children learn about faith, truth, and the power of divine guidance. It reminds us that even when the boat of life shakes, with Naam and the Guru's grace, it always reaches the shore. Perfect for young viewers, families, and classrooms, this SikhNet Stories film brings history and values to life through storytelling. Watch now to discover how one man's prayer and promise led the world to its true Guru.

Sikhism is a rapidly growing religion in Australia, but it's still poorly understood. How are community leaders responding to misinformation and discrimination? - Sihlik Avustralya'da hızla büyüyen bir din olmakla birlikte, hala yeterince anlaşılmıyor. Peki, toplum liderleri yanlış bilgilendirme ve ayrımcılığa nasıl tepki gösteriyor?

//The Wire//2300Z November 25, 2025////ROUTINE////BLUF: GDP DATA TO NOT BE RELEASED FOR Q3 2025. CORRUPTION CONTINUES IN MINNEAPOLIS. KHALISTAN REFERENDUM VOTE CAUSES CONCERN IN CANADA. PEACE TALKS MAKE GOOD PROGRESS IN UKRAINE.// -----BEGIN TEARLINE------International Events-Europe: Peace talks continue between the United States and Russia. The White House has stated that so far, all sides have agreed to the bulk of the plan as written, however a few details still remain to work out. Otherwise, the war continues on, with a series of drone attacks being carried out by Russia overnight, some of which flew all the way to Moldova and Romania.Analyst Comment: The peace talks are closer to a deal than in recent memory, though as always some minor detail can derail things at the last minute. Even so, all sides confirm that pretty much all of the highly-controversial items have reached a point of agreement, so as it stands the major hurdles have been cleared regarding the signing of a peace deal.Canada: Yesterday the Khalistan Referendum vote was carried out nationwide, which resulted in terrorism concerns due to demonstrations present at polling places. This vote has come about as the Sikh community in Canada has desired the creation of a Sikh-only district (Khalistan) back in India, due to their cultural differences in India with other groups. As such, this vote was not anything organized by the Canadian government (none of these polling places were legitimate), this was purely a private endeavor to hold a non-binding vote on whether or not to create a new autonomous district within India.Analyst Comment: Beyond the obvious concerns with a diaspora being large enough to hold a vote on a district in another country entirely, the main issue is that this entire affair was organized by Gurpatwant Singh Pannun, who is an activist currently characterized as a terrorist back in India. Many instances were reported of threats being chanted at voting events, which was cause for concern as the social issue of Sikh independence is a very vitriolic internal issue in India itself, which has now transitioned to Canada. Roughly 53,000 Sikhs are estimated to have participated in the vote.-HomeFront-Washington D.C. - The White House announced yesterday afternoon that the GDP report for the third quarter of 2025 will also not be released, along with the jobs report and the Consumer Price Index (CPI) report for October. The reason provided by the White House is the same as the other reports which will not be released, namely that the government shutdown prevented accurate data from being collected.Analyst Comment: At this point, anything to do with the economy is either speculation or gambling, however these excuses are flimsy at best. Not releasing critical economic indicator data is being perceived as covering up something, so either way, it's probably not a positive indicator for the status of the economy.Chicago: The victim of the immolation attack from a few days ago has been identified as Bethany MaGee. She survived the attack and remains in critical condition, with severe burns affecting over half her body.Minnesota: Yesterday a judge overturned the conviction of Abdifatah Yusuf, who was convicted by a jury of gross Medicaid fraud for stealing roughly $7.2 million from the healthcare system, by running many different healthcare companies out of his residential address, all of which were fraudulent. The jury agreed with the prosecution in that he was clearly running a Medicaid overbilling scam, and he was convicted as such. Despite the overwhelming evidence that resulted in his conviction, Judge Sarah West threw out the jury's verdict, and acquitted Yusef herself.-----END TEARLINE-----Analyst Comments: This case might shed some light on exactly how widespread fraud is in Minneapolis. Even when convicted b

The Partition of India in 1947 was one of the most transformative and tragic events in South Asian history. It marked the division of British India into two independent dominions—India and Pakistan. This political event reshaped borders and forced one of the largest mass migrations in human history. An estimated 10 to 15 million people were displaced as they fled across new boundaries based on religious identity, with Hindus and Sikhs moving to India and Muslims migrating to Pakistan. This upheaval created challenges that continue to affect genealogical research today, as records were lost, families were torn apart, and entire communities were displaced... Podcast notes: https://ancestralfindings.com/the-impact-of-partition-on-genealogical-research/ Ancestral Findings Podcast: https://ancestralfindings.com/podcast This Week's Free Genealogy Lookups: https://ancestralfindings.com/lookups Genealogy Giveaway: https://ancestralfindings.com/giveaway Genealogy eBooks: https://ancestralfindings.com/ebooks Follow Along: https://www.facebook.com/AncestralFindings https://www.instagram.com/ancestralfindings https://www.youtube.com/ancestralfindings Support Ancestral Findings: https://ancestralfindings.com/support https://ancestralfindings.com/paypal  #Genealogy #AncestralFindings #GenealogyClips

Episode #425: Dr. Lalita Hanwong, a Thai historian and analyst, has dedicated her career to understanding Myanmar and its ties to Thailand. “I'm morally attached to the peoples of Myanmar,” she says, summing up a lifetime of scholarship and advocacy that spans from the archives of colonial Burma to the war-torn Thai-Myanmar border. “I just want to talk to everybody.” Trained at the School of Oriental and African Studies in London, Lalita's research explored how British rule relied on racial hierarchies to govern Burma. “The British were pretty paranoid and suspicious of the Burmese… the specific race that they found the most difficult to rule and police was actually the Bamar,” she explains. “Their solution was pretty simple: let's bring somebody to scare the Burmese—hence the presence of the Gurkhas, the Sikhs and so on.” These studies taught her how old systems of mistrust shaped modern Myanmar. Her work later shifted from archives to activism. Returning to Thailand, she began advising parliament and the army on border affairs, refugee policy, and Myanmar relations. “There are some really good-hearted [Thai] soldiers who mean well, who want to help Myanmar as well,” she says. Mae Sot, the border town she calls her second home, has become central to her life: “Mae Sot is a really fascinating place. There's no place like Mae Sot… Thailand has been the hub of resistance from Myanmar for generations.” Lalita argues that Thailand must take a more active role as mediator and humanitarian partner. “Thailand could do a lot more,” she says. “The border is a gray zone… we cannot use the urban mindset to get the border fixed however we like it.” She rejects isolation of the junta—“you need somebody who can still negotiate and get access to Naypyidaw”—and believes dialogue is the only way forward. “War is never good for anybody except war business people.”

Happy Diwali and Bandi Chorr Divas! ✨We are trying something new on the podcast this week and doing a South Asian holiday deep dive and breaking down why different religions like Hinduism, Sikhism and Jainism celebrate Diwali and Bandi Chorr Divas. Growing up in the UK, unfortunately all these festivals are sometimes bucketed into one celebration when each community celebrates for a slightly different reason. I find it really interesting to learn more about different cultures and hopefully you find it interesting too. So today we are learning more about Diwali and Bandi Chorr Divas! If you are celebrating, wishing you loads of love and light

Download the Allio App from the App Store / Google Play, or text “RUSSELL” to 511511. Investing involves risks. Including the potential loss of principal. Past performance does not guarantee results. See terms and conditions.  CALL 1-800-958-1000 or visit http://TNUSA.com/brand I sit down with Tommy Robinson for a frank, uncomfortable, necessary conversation about migration, identity, and who holds power in Britain. I push for unity over hate, local control over distant elites, and a Christian ethic of love—while acknowledging the anger, crimes, and failures that fuel today's backlash. We challenge media and judicial narratives, test each other's assumptions, and ask whether working-class Brits, Muslims, Sikhs and everyone in between can build cohesion without surrendering free speech or safety.