Podcasts about west india

This episode explores the trajectory of India-U.S. relations as Donald Trump embarks on his second term as president. Arun K. Singh provides a detailed analysis of the highs and lows during Trump's first administration. He highlights major milestones like the revival of the Quad, the recognition of India as a major defense partner, and the Strategic Trade Authorization-1 that enabled advanced technology access. Simultaneously, he addresses challenges such as tariffs, trade deficits, and immigration policies that strained the partnership.Looking ahead, the discussion focuses on the implications of Trump's "America First" approach, the complexities of U.S.-China competition, and its ripple effects on India. The episode unpacks the importance of the Quad framework, technology partnerships under the iCET, and defense cooperation as pillars of bilateral engagement. Ambassador Singh also reflects on Trump's political signaling, unpredictability, and how India can leverage its strong ties with the U.S. to address mutual challenges in trade, technology, and the Indo-Pacific region.Episode ContributorsArun K. Singh is a nonresident senior fellow at Carnegie India. Singh has extensive experience across the globe, including as India's ambassador to the United States, Israel, and France.Vrinda Sahai is a research assistant and program coordinator with the Security Studies Program at Carnegie India. Additional ReadingsBridging East and West: India's Pursuit of Stability Amid China, Russia, and U.S. Dynamics by Rudra Chaudhuri, Vijay Gokhale, D. B. Venkatesh Varma. The U.S.–India Initiative on Critical and Emerging Technology (iCET) from 2022 to 2025: Assessment, Learnings, and the Way Forward by Rudra Chaudhuri, Konark Bhandari. New Grammar of India-U.S. Relations by Rudra Chaudhuri. India-U.S. Relations Beyond the Modi-Biden Dynamic by Arun K. Singh. #IndiaUSRelations #TrumpSecondTerm #QuadRevival #StrategicPartnership #iCET #IndoPacific #USChinaCompetition #DefenseCooperation Every two weeks, Interpreting India brings you diverse voices from India and around the world to explore the critical questions shaping the nation's future. We delve into how technology, the economy, and foreign policy intertwine to influence India's relationship with the global stage.As a Carnegie India production, hosted by Carnegie scholars, Interpreting India, a Carnegie India production, provides insightful perspectives and cutting-edge by tackling the defining questions that chart India's course through the next decade.Stay tuned for thought-provoking discussions, expert insights, and a deeper understanding of India's place in the world.Don't forget to subscribe, share, and leave a review to join the conversation and be part of Interpreting India's journey.

His intense faith led Thomas Gage to switch his religious allegiance during the tumultuous 17th century - he went on to have an enormous impact on Britain's colonial future. Read by Sebastian Brown. Engelsberg Ideas is funded by the Axel and Margaret Ax:son Johnson Foundation for Public Benefit. Image: Title Page from Thomas Gage's The English-American his travail by sea and land: or, A new survey of the West-India's (London 1648)

This episode unpacks several key issues that shape India's role on the global stage. As India navigates the path to re-establishing stability along its contested border with China, Gokhale and Varma analyze what the recent BRICS Summit outcomes and new patrolling agreements mean for India-China relations. They also explore the broader implications of India's balancing act between the U.S. and Russia, especially in the context of the Ukraine crisis and India's role as a potential communicator.The conversation touches on India's long-term approach to its partnership with the U.S., considering the upcoming U.S. elections and shared interests in technology and energy. Additionally, our experts reflect on the complexities of India-China economic integration, highlighting the need to manage dependencies in critical sectors while building alternative supply chains. Together, these insights provide a nuanced perspective on India's diplomatic strategies in an increasingly multipolar world.Episode ContributorsVijay Gokhale is a nonresident senior fellow at Carnegie India and a former Indian Foreign Secretary. He has served as India's ambassador to China and Germany, with extensive expertise in Indo-Pacific affairs, Chinese politics, and diplomacy.D.B. Venkatesh Varma is a distinguished fellow at the Vivekananda International Foundation and has served as India's ambassador to Russia and the Conference on Disarmament in Geneva. He brings deep experience in India's security and defense policies.Additional ReadingsStabilizing the Border: A Possible Way Ahead in the Post-Galwan Situation by Vijay GokhaleA Conversation with His Excellency Dr. S. Jaishankar, India's External Affairs Minister by Mariano-Florentino (Tino) CuéllarCrosswinds: Nehru, Zhou and the Anglo-American Competition over China by Vijay Gokhale Every two weeks, Interpreting India brings you diverse voices from India and around the world to explore the critical questions shaping the nation's future. We delve into how technology, the economy, and foreign policy intertwine to influence India's relationship with the global stage.As a Carnegie India production, hosted by Carnegie scholars, Interpreting India, a Carnegie India production, provides insightful perspectives and cutting-edge by tackling the defining questions that chart India's course through the next decade.Stay tuned for thought-provoking discussions, expert insights, and a deeper understanding of India's place in the world.Don't forget to subscribe, share, and leave a review to join the conversation and be part of Interpreting India's journey.

--Please remember that it helps to support us on Spotify. --Sorry for being gone so long! I was on a trip and couldn't make an episode. But now that I'm back, enjoy this episode about dinosaurs, which is probably going to be kids' favorite! Also, I put up 2 new games on the website! One is Chocolate Factory, and the other one is Pixel Stick Dino. They're both great! In this episode, we'll talk about fossils, how they went extinct, fun facts, and more! I hope you enjoy it! Transcript (From Script) Who wants to play a game about chocolate? Do you? If you do, check out the Kids Learning Lab website and look at the home page. You can't miss it! Our website is at kidslearninglab.weebly.com. Now, time for today's episode, which might be one of your favorites, dinosaurs. How do we know dinosaurs existed? Well, that's all because of fossils. Fossils are the dead bodies of the dinosaurs that we can dig up. From there we can make guesses about what the dinosaur did. For example, if the dinosaur's teeth were flat and big, we would guess it was a vegetarian. Dinosaurs who ate veggies usually had flat teeth that were strong for chomping up plants. Meat-eating dinosaurs usually had sharp, pointy teeth. They needed these for either eating other dinosaurs or eating small animals. Now, I have a question for you. Do you know how the dinosaurs went extinct? Hint: extinct means not existing anymore. Some of you might know the answer. If you don't that's okay! A lot of people are still wondering how it happened, but they do have some ideas. Idea 1: A meteor hit Earth off the coast of Mexico and created so much smoke that the sun was covered. Before we talk about this, I just thought of a fun fact. Did you know every type of energy came from the sun? Plants need light from the sun, and a lot of people eat plants. Even if you eat meat, those animals still had to eat plants which got energy from the sun. Windmills and wind turbines still get energy from the sun, believe it or not. Wind is actually what happens when hot air rises up and cold air takes its place. Hot stuff always rises. And the reason the hot air is hot is because of the sun. Solar panels get energy from the sun, and water power is still going because of rain, which is also powered by the sun. You can check out our Water Cycle episode, our Solar System episode, our Comet episode, our Moon episode, our Aurora episode, and our Gravity episode for more on that. Okay, back to the idea that a meteor hit Earth and created smoke to block the sun. This is an idea that 70-90% of people believe. A meteoroid is a piece of rock that is flying through outer space. When it enters our atmosphere, it is a meteor. Usually, the rocks burn up here. Sometimes, the rocks survive, and land on our surface, and are called meteorites. This specific meteorite contained iridium and when it landed, lots of ash and smoke covered the sun. Remember like 45 seconds ago, when we were talking about how every energy is from the sun? Well, all of the dinosaurs' energy was also from the sun. So, they died. Idea 2: A volcano. Some people (5-10%) say that the smoke and ash still was present, but it was from a volcano, not a meteor. This could be possible, since scientists have found a large field full of ash and igneous rock in West India. (Check out our Rock Cycle episode for more on types of rock.) Anyways, this field could mean a volcano wiped out the dinosaurs. Idea 3: A disease Very few people (1-2%) believe it was a disease that killed the dinosaurs. There is very few evidence about this, but it could be possible. If you don't know what a disease is, it's when a species, for example dinosaurs, get sick because of these tiny little germs in your body. Thanks for listening to this episode of Kids Learning Lab! Hope you enjoyed it. Remember, if you want to play games and more, visit our website at kidslearninglab.weebly.com. © 2024 by Eshaan Buddhisagar. You cannot copy this work without proper attribution OR approval from Eshaan Buddhisagar.

Who gets to be remembered and why? London is one of the most diverse cities in the world, but our statues, plaques and street names don't always reflect our city's stories. Following the tragic murder of George Floyd in the US and a global outpouring for the mass movement for Black lives, Britain's own role in transatlantic slavery and ensuing legacies of institutional racism were catapulted into wider public debate. Unveiling hidden histories from West India Quay to Bow, this episode explores London's complex relationship with slavery, colonialism, honouring and remembrance – and how deeply these legacies run within the public realm. We ask Londoners today whether markers of the past can impact the present and offer a window into the debates and discussions we must have about the future of the city's public spaces. Listeners should be advised that this episode contains a single swear word at 11m12s. You may like to skip forward by a couple of seconds if you don't want to hear this. ---------- Presenter: Aindrea Emelife, Curator of Modern and Contemporary at MOWAA (Museum of West African Art). Contributors: Debbie Weekes-Barnard, Deputy Mayor, Communities and Social Justice; Douglas Gilmore, managing director of the Museum of Docklands; Fin Kennedy, playwright and producer; Gary Younge, author, broadcaster and academic at the University of Manchester; Gillian Jackson, cultural strategist and former director of engagement at the House of St. Barnabas; Lynette Nabbosa, CEO and co-founder of Elimu. Produced by Sylvie Carlos. Sound design by Weyland Mckenzie-Witter. Hosted on Spotify. The views and opinions expressed in this podcast series are those of the speakers and do not necessarily reflect those of the Mayor of London.

The corridors, viewed by Modi govt as critical for India's fast-paced economic growth & strategic alliances, will see multiple countries in action, some of whom are seen as adversaries.  

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this seventh and final part of the series, Dr Arati Deshpande Mukherjee speaks about domestication of animals in India. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this sixth part of the series, Professor Sunny Kumar speaks about Delhi in the last millennium. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this fifth part of the series, Professor GN Devy, thinker, writer, literary critic and cultural theorist speaking on Varna & Jati - consolidation of social hierarchy. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this fourth part of the series, Dr. Rinku Lamba, Associate Professor at National Law School of India University, talks about caste and reforms in the modern period. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this third part of the series, linguist Anvita Abbi talks about the language families of India other than Indo-Aryan. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this second part, historian Vinay Lal speaks to one of the editors of 'The Indians', GN Devy about the freedom movement, the impact MK Gandhi has had on the fate of the nation and the evolution of Independent India. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

The Indians is a collection of essays by some of South Asia's foremost historians and scholars that maps the origins, evolution, and present-day reality of India's civilisation and people. The collection covers a period of some 12,000 years-from the last Ice Age to the twenty-first century. The book is divided into seven sections - the first part looks at the evolution of humans in South Asia through the lens of the early 'Indian' population, their migrations, and the climate. The second part focuses on the emergence of different civilisations in the region through the domestication of plants and animals and other factors and how these civilisations eventually begin to decline. The third part discusses the languages and philosophies that defined ancient India-Buddhism, Jainism, Sanskrit, Indo-Iranian languages, and Pali literature, among others. The fourth part is a detailed study of society and culture in various geographical regions--the North, South, Northeast, the Deccan, East, and West India. The fifth part looks at the advent of colonialism and its impact on the country's economy, social fabric, and knowledge systems. The sixth part looks at Adivasi movements, Ambedkarite politics, Gandhian resistance, and other events that would come to form the bedrock of the independent republic. And, finally, the seventh part looks at contemporary India--the workings of the Constitution and urbanism, liberalisation, and other aspects of the modern Indian experience. Taken together, the essays in the book provide remarkable insights into Indian history and society. An attempt has been made to reflect these sections to an extent in this seven part series. This BIC Talks mini series - Histories of a Civilisation - glimpses into the collection, presenting readings from selected essays, interspersed with conversations with the scholar who wrote them, providing a sampling of  the various topical discourses that cover the epochs of the subcontinent and hopes to encourage our listeners to take a deep dive into what makes the Indians. In this first part, journalist and editor Tony Joseph speaks to fellow editor 'The Indians', GN Devy while reflecting on migrations that shaped the demography of India. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

To go into space is a big achievement, To be the first Indian in space is a life time achievement, but if you ever get a chance to talk to this man, you will understand what true humility is! In our Episode 4 of Season 3 we have once again with us Wg Cdr Rakesh Sharma, Ashok Chakra, the first Indian to travel into space because we really could not finish all our questions in just one episode! Listen to his story of perseverance, narrow escapes, true fans and patriots with so much simplicity and humility only on our podcast - “Call of Duty” Real Soldiers Real Stories… where we bring real stories from the lives of the soldiers from Indian Armed services. Available on Apple , Google, Spotify, Anchor podcasts and Amazon music Podcast Producers: Poonam Joshy Nandita Sankaran Prakrati Agrawal Music credits: Colonel V D Singh Contact us on: podcastcallofduty@gmail.com Follow us on Instagram: https://www.instagram.com/callofdutypodcast Facebook: https://www.facebook.com/callofdutyrsrs

Embark on a captivating Indian odyssey! Join me and my Columbia Business School companions, along with 20 of our friends, as we explore Mumbai, Delhi, Agra, the majestic Taj Mahal, Jaipur, and then plunge into the wilderness of Ranthambore for an up-close encounter with Bengal tigers and an exhilarating West India safari.

190 years ago today, the great British parliamentarian and abolitionist William Wilberforce died at the home of his cousin near Westminster, London. Three days earlier, Parliament had passed the Slavery Abolition Act, which "abolished slavery in most British colonies, freeing more than 800,000 enslaved Africans in the Caribbean and South Africa as well as a small number in Canada” on condition that the Crown compensated slave owners. When his friend Thomas Babington Macaulay delivered the news, Wilberforce allegedly responded, “Thank God that I should have lived to witness the day in which England is willing to give 20 million sterling for the abolition of slavery.”   Upon the news of his death, newspapers around the world proclaimed Wilberforce “as pure and virtuous a man as ever lived.”  During his life, however, he endured incredible opposition and even hostility. England benefited both economically and militarily from the transatlantic slave trade. Some 46,000 British families owned slaves, and during war with France, abolitionists were accused of being unpatriotic. In a private letter, legendary naval hero Lord Horatio Nelson wrote that he would never surrender Britain's “West India possessions … whilst I have an arm to fight in their defen[s]e, or a tongue to launch my voice against the damnable and cursed doctrine of Wilberforce and his hypocritical allies.” One of Wilberforce's most vocal opponents, a slave trader named George Hibbert, was a fellow congregant at his church, Holy Trinity Clapham.   Many years ago, Chuck Colson described Wilberforce as “biblical worldview in action”:   When Wilberforce came to Christ early in his political career, he thought about leaving Parliament and public life altogether. Thankfully, William Pitt—who went on to become Great Britain's youngest prime minister—convinced him otherwise. Pitt wrote to Wilberforce: “Surely the principles as well as the practice of Christianity are simple and lead not to meditation only, but to action.”  And for the rest of his life, Wilberforce's Christianity meant action. His fiercely unpopular crusade against the slave trade consumed his health and cost him politically—but he could not stand idly by and see the imago Dei, the image of God, enslaved and abused in the holds of ships. He endured verbal assaults and was even challenged to a duel by an angry slave-ship captain.  When the French Revolution began, what had been merely an unpopular position became a dangerous one in Britain. Wilberforce's detractors charged that the humanist revolution would sweep England, and Wilberforce, with his passion for the slaves, was made suspect.  Nonetheless, Wilberforce persevered. Writing about political expediency and whether to give up the fight, Wilberforce notes, “a man who fears God is not at liberty” to give up.  But Wilberforce's worldview led him to engage in more than just the issue of slavery. He sold his home and dismissed servants to have more money to give to the needy. He fought for prison reform. He founded or participated in sixty charities. He convinced King George III to reissue a proclamation encouraging virtue and reinstated the Proclamation Society to help see such virtue encouraged. He cared for God's creation, founding the Society for the Prevention of Cruelty to Animals; and he championed missionary efforts, like the founding of the British and Foreign Bible Society.  All of us would do well to take Pitt's words to Wilberforce to heart: Surely the principles and practice of Christianity lead not just to meditation, but to action.  Chuck penned these words around the 2006 biographic film of Wilberforce's life, Amazing Grace. Last week, one of our nation's greatest leaders revealed that she watches this film at least once a year.  The life of William Wilberforce is a direct rebuke to a privatized faith. Having had a very personal experience with God through Jesus Christ, for Wilberforce, Real Christianity (which was also the title of his book) requires living out the full implications of the Gospel. For him that meant embracing conflicts with his culture, challenges to his reputation, and doing hard things if they were the right things to do. As he put it, “If to be feelingly alive to the sufferings of my fellow-creatures … is to be a fanatic, I am one of the most incurable fanatics ever permitted to be at large.”   Thank God that he was.  This Breakpoint was co-authored by Kasey Leander. If you're a fan of Breakpoint, leave a review on your favorite podcast app. For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

In this episode, join Ani Jenx and West India as they recount another strange and mysterious encounter. As they attempt to make sense of the bizarre events that unfolded, they delve deep into the unknown and explore the hidden secrets that lie beneath the surface. So sit back, relax, and get ready for another thrilling adventure!

“We are not technically in the food business. We are in the real estate business.” —Ray Kroc Greetings from SOIC! Dear Investors, India is a young country that has a fire in the belly for a lot of unmet aspirations. Consumerism is nowhere near its peak here and people are still value conscious. This doesn't stop them from going after brands or having an indulgent mindset with their cravings. One sector that has seen constant growth since the advent of World Famous brands in India has been the QSR Industry. Today we bring you a unique podcast which covers the business of Westlife Foodworld Ltd. - The Master Franchise of McDonald's in South & West India. You will gain immense knowledge not just about the business but a whole host of other facets of QSR Industry as well. We have given a lot of importance to simplifying the concepts and things in the most basic form so that each and every viewer can take home great value from this podcast. Get detailed knowledge about: Pricing Techniques Menu Upgradation Same Store Sales Growth Average Unit Value Increasing Store Count History of Westlife Valuations and Financial Modeling Risks Involved Hope you will enjoy this podcast as much as you enjoy a McDonald's Burger

Transhumanism, the future's new call, A world beyond our current crawl, With bionic limbs and enhanced brains, We'll transcend our mortal chains...a message from West India!

West India makes an appearance after such a long time...Listen in!

Tim Lockley joins me to unpick the story of Britain's 'slave regiments', and explain the important role that they played in the War of 1812. Enjoy bonus episodes from £1 a month at https://www.patreon.com/thenapoleonicwarspod Twitter: @zwhitehistory | @TimLockley

Première partie - chapitre premier : Un écueil fuyantProposé par audiolude.frNarrateur : Alain Couchot"L'année 1866 fut marquée par un événement bizarre, un phénomène inexpliqué et inexplicable que personne n'a sans doute oublié. Sans parler des rumeurs qui agitaient les populations des ports et surexcitaient l'esprit public à l'intérieur des continents, les gens de mer furent particulièrement émus. Les négociants, armateurs, capitaines de navires, skippers et masters de l'Europe et de l'Amérique, officiers des marines militaires de tous pays, et, après eux, les gouvernements des divers États des deux continents, se préoccupèrent de ce fait au plus haut point.En effet, depuis quelque temps, plusieurs navires s'étaient rencontrés sur mer avec « une chose énorme, » un objet long, fusiforme, parfois phosphorescent, infiniment plus vaste et plus rapide qu'une baleine.Les faits relatifs à cette apparition, consignés aux divers livres de bord, s'accordaient assez exactement sur la structure de l'objet ou de l'être en question, la vitesse inouïe de ses mouvements, la puissance surprenante de sa locomotion, la vie particulière dont il semblait doué. Si c'était un cétacé, il surpassait en volume tous ceux que la science avait classés jusqu'alors. Ni Cuvier, ni Lacépède, ni M. Dumeril, ni M. de Quatrefages n'eussent admis l'existence d'un tel monstre — à moins de l'avoir vu, ce qui s'appelle vu de leurs propres yeux de savants.À prendre la moyenne des observations faites à diverses reprises, — en rejetant les évaluations timides qui assignaient à cet objet une longueur de deux cents pieds, et en repoussant les opinions exagérées qui le disaient large d'un mille et long de trois, — on pouvait affirmer, cependant, que cet être phénoménal dépassait de beaucoup toutes les dimensions admises jusqu'à ce jour par les ichthyologistes, — s'il existait toutefois.Or, il existait, le fait en lui-même n'était plus niable, et, avec ce penchant qui pousse au merveilleux la cervelle humaine, on comprendra l'émotion produite dans le monde entier par cette surnaturelle apparition. Quant à la rejeter au rang des fables, il fallait y renoncer.En effet, le 20 juillet 1866, le steamer Governor-Higginson, de Calcutta and Burnach steam navigation Company, avait rencontré cette masse mouvante à cinq milles dans l'est des côtes de l'Australie. Le capitaine Baker se crut, tout d'abord, en présence d'un écueil inconnu ; il se disposait même à en déterminer la situation exacte, quand deux colonnes d'eau, projetées par l'inexplicable objet, s'élancèrent en sifflant à cent cinquante pieds dans l'air. Donc, à moins que cet écueil ne fût soumis aux expansions intermittentes d'un geyser, le Governor-Higginson avait affaire bel et bien à quelque mammifère aquatique, inconnu jusque-là, qui rejetait par ses évents des colonnes d'eau, mélangées d'air et de vapeur.Pareil fait fut également observé le 23 juillet de la même année, dans les mers du Pacifique, par le Cristobal-Colon, de West India and Pacific steam navigation Company. Donc, ce cétacé extraordinaire pouvait se transporter d'un endroit à un autre avec une vélocité surprenante, puisque à trois jours d'intervalle, le Governor-Higginson et le Cristobal-Colon l'avaient observé en deux points de la carte séparés par une distance de plus de sept cents lieues marines.Quinze jours plus tard, à deux mille lieues de là, l'Helvetia, de la Compagnie Nationale, et le Shannon, du Royal-Mail, marchant à contrebord dans cette portion de l'Atlantique comprise entre les États-Unis et l'Europe, se signalèrent respectivement le monstre par 42° 15′ de latitude nord, et 60° 35′ de longitude à l'ouest du méridien de Greenwich. Dans cette observation simultanée, on crut pouvoir évaluer la longueur minimum du mammifère à plus de trois cent cinquante pieds anglais [1], puisque le Shannon et l'Helvetia étaient de dimension inférieure à lui, bien qu'ils mesurassent cent mètres de l'étrave à l'étambot. Or, les plus vastes baleines, celles qui fréquentent les parages des îles Aléoutiennes, le Kulammak et l'Umgullick, n'ont jamais dépassé la longueur de cinquante-six mètres, — si même elles l'atteignent.""L'année 1866 fut marquée par un événement bizarre, un phénomène inexpliqué et inexplicable que personne n'a sans doute oublié. Sans parler des rumeurs qui agitaient les populations des ports et surexcitaient l'esprit public à l'intérieur des continents, les gens de mer furent particulièrement émus. Les négociants, armateurs, capitaines de navires, skippers et masters de l'Europe et de l'Amérique, officiers des marines militaires de tous pays, et, après eux, les gouvernements des divers États des deux continents, se préoccupèrent de ce fait au plus haut point.En effet, depuis quelque temps, plusieurs navires s'étaient rencontrés sur mer avec « une chose énorme, » un objet long, fusiforme, parfois phosphorescent, infiniment plus vaste et plus rapide qu'une baleine.Les faits relatifs à cette apparition, consignés aux divers livres de bord, s'accordaient assez exactement sur la structure de l'objet ou de l'être en question, la vitesse inouïe de ses mouvements, la puissance surprenante de sa locomotion, la vie particulière dont il semblait doué. Si c'était un cétacé, il surpassait en volume tous ceux que la science avait classés jusqu'alors. Ni Cuvier, ni Lacépède, ni M. Dumeril, ni M. de Quatrefages n'eussent admis l'existence d'un tel monstre — à moins de l'avoir vu, ce qui s'appelle vu de leurs propres yeux de savants.À prendre la moyenne des observations faites à diverses reprises, — en rejetant les évaluations timides qui assignaient à cet objet une longueur de deux cents pieds, et en repoussant les opinions exagérées qui le disaient large d'un mille et long de trois, — on pouvait affirmer, cependant, que cet être phénoménal dépassait de beaucoup toutes les dimensions admises jusqu'à ce jour par les ichthyologistes, — s'il existait toutefois."

I have attempted a beautiful Sabad Kirtan, comprising of couplets composed by Shri Guru Nanak ji in the 15th century. This traditional Bhajan/Kirtan was featured in Hindi film 'Halla Bol' (2008), sung by Sukhvinder Singh. The couplets, set to the traditional lilting melody of popular North Indian devotional kirtans, are composed in an amalgam of mediaeval, colloquial dialects and nascent veranaculars of North and West India such as Awadhi, Brajbhasha, early Punjabi, Sindhi, Rajasthani, other 'Apabhramsha' (popular spoken simplified forms of Sanskrit) and Arabic. They were thus composed in the language of the common people of that time, as was the practice of the Bhakti saints of the period. The words testify to the deeply mystic spirituality of Guru Nanak. They stress the crucial importance of the 'Satnam' (True Name of the formless God), 'Satguru' (True Guru) and of loving devotion to both of these in order to attain the Divine.

This series of podcast episodes will focus on Decolonising Research, and feature talks from the Decolonising Research Festival held at the University of Exeter in June and July 2022. The eleventh epsiode of the series will feature Shibani Das from the University of Exeter and her talk 'Decolonising 'National' heritage: How Indian museums and cultural spaces are addressing their colonial pasts.'   Music credit: Happy Boy Theme Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/   Transcription   00:09 Hello, and welcome to rd in the in betweens. I'm your host Kelly Preece. And every fortnight I talk to a different guest about researchers development, and everything in between. Hello, and welcome to the latest episode of Aldi in the in betweens, and this our 11th episode in the decolonizing research series. In this episode we're going to hear from University of Exeter PhD students Shivani does with her presentation decolonizing national heritage, how Indian museums and cultural spaces are addressing their colonial pasts.   00:53 This is a conversation that's been happening for about 10 years quite strongly within the mean this continent. And it addresses a couple of issues, branching from changing syllabus to changing architecture to changing public attitudes about our colonial past. So who am I to speak to you about all this, this is just to outline that I will be speaking to you not from a political perspective, but from a professional one. I have. I'm currently an HR CCDP doctoral candidate at the University of Exeter, and partly funded by BT archives. But my professional training back in India has been in and around museums and organizations that deal with cultural spaces. So just a list of the places that I have worked at. And I have been closely associated with the Government of India as well as private organizations. So the following five slides will just be an insight to what I have experienced and would not be a blanket statement I would be making across India, I'm sure there will be many people in the conversation, who want to have their own points of views. And I welcome that. Towards the end of the presentation. I've mentioned my email id and my profile. So I'll be happy to continue this conversation sometime later as well. But having said that, let's carry on. So, to begin with, I would like to talk to you about what decolonization means, in the Indian perspective. Across the past month, we've been having conversations about decolonization in the academic space or in the research space on how to how we deal with decolonization within the archives. But decolonization as a national conversation has taken a different route in India completely. So, the three main components of this conversation that are recognized the politician or the museums or cultural spaces, and the Academy space, so for a large part of Indian political history, the conversation has gone from the right hand side, the left hand side, what I mean by that is from the academic space through the cultural space into the cultural space, there was a large Academy conversation about when decolonization began, a lot of British historians believe that began when the Empire began to crumble. So with this second world war onwards, in the process of decolonization, Indian academicians did not appreciate how much focus was given to the British as actors in this conversation. So when the British decided to leave India that was a process of decolonization. What sort of nationalist historians or subaltern or postcolonial historians began arguing about was that decolonization would actually be the process of independent India, shedding the layers of its colonial past, which pushes a timeline back to 1950s 1970s. And the opening up of the Indian economy opening up the Indian quality to the larger world. This had an impact on cultural spaces and how they were designed, which led to opera how politics was designed, with regards to our colonial past, but ever since 2014, there has been a switch in how the Indian public and have been in government understands this, the conversation has switched course and short moving from the, from the from the left to the right, there is a there is a major sort of a tangible political movement to change or to manipulate or to edit, how Indians think of their past or react to their past and that political change has impacted cultural spaces and internal Academy spaces. This sort of two way conversation is quite an interesting one that we will discover more with examples that come ahead. So I've taken the liberty of sort of condensing condensing this conversation down to three simple steps. I do realize it's very reductive, but to have a good conversation, I feel some reduction is essential. So three steps for basically decolonization How would I as the government of India or as India, talk about decolonization and my approach to it. Number one, you remove, remove any selectively remove any tangible remnants of one's colonial past, if you can't remove it, then you appropriate symbolism, the conversation that we will be having would be around the India Gate and this coronation Park in New Delhi. And we'll go ahead and talk about that in a bit. Number two is God right or you   05:36 name whatever, you can't change immediately. So here we have conversations about rewriting how people react to your history or learn their histories, be it through syllabus, in schools, or in universities, or in how we interact with history on a day to day basis. For example, road names, metro station names, museum names, etc. And step number three, which is the final step, which is almost in completion right now in Delhi, is rebuild, undertake massive and drastic construction projects to change the historical landscape. Now, these steps, in my opinion happen over a long period of time, you have to begin to corrode a public's reaction or relationship with that history, to be able to take a drastic step like rebuilding a construction or tangible space. So the first conversation I'd like to have with you in the first case study we like to discuss is removed. So, on the left hand side of this presentation, you see a very interesting sculpture from coronation Park in North Delhi. It was built in 1911. On the right hand side of a familiar symbol of Indian democracy, which is India Gate built in 1921. In New Delhi, the coronation Park is a very interesting Park, it is largely abandoned, it is not it's not in the center of the city is not celebrated. It's not the focus of civic life in that area. It is sort of a graveyard of sculptures that, at the at the moment of independence when we had a lot of Imperial sculptures across the city on road crossings, and the government did not know what to do with it. They just picked everything up and the deposited in one land where the royal the bar was held in 1911. But when approaches when one approaches the park today, what one sees is just streams and streams of magnificent Imperial sculptures left and complete abandonment taken from taken out of where they were originally designed for out of that context. And not sort of responded to or agreed with or addressed by any any any person crossing the road. So that's one way of dealing with decolonization. That was when India did not know what to do with its past. So it decided to pick everything up and push it sort of like under the carpet or in a cupboard that you never want to open ever again. This park still exists and most of these sculptures are an absolute ruin. This is an example of one way of how one can deal with one's colonial past. If you can't remove the colonial symbol you can re appropriate the meaning of the colonial symbol which come which brings me to India Gate, possibly one of the most iconic symbols of Indian democracy. For Delhi at least. India Gate is a celebration of everybody who had passed away fighting for the British Empire in the First World War. It is an imperial symbol it isn't it is a power it is a symbol of all those Indians who lost their lives not for Indian freedom but for British freedom. However, this does not sit heavy on an A common Indian person's mind. The appropriate appropriation of the symbol has been so complete that it is it's visible on most sort of tourist banners, it's the center of our Republic Day celebrations. It is something that all Indians will in the evenings come and sit next to celebrate a very sort of personal relationship with it, you will have ice cream Windows walking up and down the street kids playing it's a very open space wherever we can walk in and it is understood to be a symbol of reverence and respect for one's past not not majorly sort of associated with our colonial history. So these are two ways that India has dealt with some of these major symbols of its colonial history. I spend a lot of time trying to wonder what causes this selection. Why in the India Gate did not have the same do not suffer the same destiny as sculptures from the coronation Park and the within the comes to mind. It wasn't that you can't physically remove it and you can't physically break it down. But I'll be happy to to know what you guys would feel about this as well.   09:57 The second idea is to rewrite and to rename Now these are two heavy ideas that are on the same slide. But they have a similar logic behind them. So there has been a move to rewrite history, not just within the larger Academy historiography, but also within how schools and students understand or learn that history is. So between the two major examples I can give you, the nCrt school syllabus changes, and the undergraduate course changes. Within the school syllabus changes. We've had a series of educational reforms that have moved ideas like say caste politics, or Mughal history, or communal writing or communal violence in Indians. In Indian Indian past, there's also been a move as a fairly political move to suppress the role of the Congress in the independence movement. Just to give a little bit of a background Congress was the larger political force that has been largely defeated now by the current incumbent government, which is the BJP. So ideas like for example, codes from the hero have been removed. The role of rural county in certain movements has been reduced in text. Even as far as population data about how many Hindus versus how many Muslims live in a country, or that their employment rates have been smashed. In school, the textbooks now we need to understand the sort of the sanctity with which a normal school child or or sort of a parent would regard what is it mean a text given that it is published by the government, it is considered to be of a certain value that cannot be questioned, and has been marked up and used for like school learning or passing exams. So the level of questioning that happens at this level is very minimal, which makes change like this very dangerous. This change is going to expounded when one reaches the undergraduate courses. Over the last five years, the undergraduate courses for history learning for the BA in history has been has changed drastically. Just one example that like to begin with is changing the name of, say, history of India to history of Wrath of Hara thrash, which is sort of more in a commercial dualistic Hindu approach to looking at the history of, of India. There's also been a move to sort of have courses that are titled   12:27 Indus Valley Civilization so so the Civilization and its Vedic connection. So when you have courses title like this, there's an assumption that be the history or Hindu history goes back as far as Indus Valley Civilization, which is not a historical fact. But I think through strategies like titling, like making titles like there's so many courses like this, a lot of students would not be able to exercise their ability to critically, critically address this issue, or critically understand the politics behind these kinds of changes. You also have changes in the administration of colleges, you have, in recent past, we've had a massive change in the removal of certain Dean's of principals who don't agree with political changes happening across the country. And those who are ideologically inclined tend to find themselves in positions where they can control, for example, which PhD thesis gets passed or which PhD application is successful. So you have sort of a systematic change and a sieve and a syllabus change happening at the same time. On the right hand side. It's a very interesting list. Initially, I was thinking of doing an entire background or just the number of name changes that have happened in India across and this is just a small summary of it. It's a conglomeration of CTG city name changes, road name changes, museum name changes, and it's color coded. So, when I was looking at this list, I was trying to break down logic behind it. And I found a three way logic. The first is changing a name from a British name to a secular name. The second is from Google name or a Muslim name to a Hindu name. And the third is from a Imperial name to a Hindu name. As you can see that there is a large movement towards making every name more indica, more Hindu. And the definition of indica is largely becoming a non Muslim or, or isolation like a separation change. So I've just made a color. I've just made a color coding happening. So everything in blue is your secular changes. So how Kingsway has been renamed to rajpath Queensway to Janpath all these names are largely understood to be a common secular common communal shared nomenclature, but as we move on to everything in yellow or everything in white, you see either change from for example, the web, the most interesting one was the Mughal museum that was changed to Chatrapati Shivaji Museum in 2020, which is a very recent example, this museum was to be built in Agra, which was a city made by a permaculture ruler. It was supposed to champion the Mughal contributions to Indian culture such as miniature painting or architecture. But in 2020 20, after the museum was already in construction, the Chief Minister of particular state announced that the name has to change initially to brasure Museum, which is a local Indic population or the local language population. And later, it was argued that you would have Chatrapati Shivaji, who is a very strong Mahabharata, Africa from Maharashtra, West India. So this is a trend that we all see happening very often, there are tangible repercussions to these trends, where you have a lot of financial investment in changing names, in rotations, as well. But mostly what it does is it tries to manipulate or change how the public addresses or reacts to history on a day to day basis.   15:59 The second idea is rebuilding. And this is something that I feel very personally sort of passionate about these two particular projects, and they are very recent projects. The idea of rebuilding is when you have managed to have sort of I feel discrete changes to how the public reacts to their history, or public understands their history, you've taken the time of changing the syllabus, you've taken the time of changing the road names, slowly, you're corroding how the population is reacting or responding to their own past. What you can then do is commissioned large scale projects, which undertake massive construction, either breaking down and rebuilding or building once again, and there is a trend in recent past that is creating a lot more like this, the India's moving to a more aggressive, symbolic front, a very aggressive, nationalistic kind of jingoistic front that they are putting across this. There are many examples of this one way one common example that a lot of Indians who have joined this conversation will be familiar with is something called the angry Hanuman motif. There was there is a deity called Hanuman. He's a part of the larger epic of Ramayana, which is an ancient epic in India. He's the symbolism of that figure has changed in the recent past. Initially, he was a symbol of loyalty of servitude, of bravery, and always depicted in a sort of amicable manner in paintings. In the recent past, in the past five years, there was a graphic artist in the south of India, who created a sort of a more aggressive muscled version of the same day. And before you knew it, that symbol serve spread across subcontinent at a speed that nobody predicted by be it either in car stickers or in WhatsApp profile photos. It began to be adopted by a lot of population in India because they began at some level, responding positively to this change, of attitude of change of nature to a more aggressive or more sort of nationalist or jingoistic front. But the two examples I've taken up over here, the first is the central reverse the central Vista redesign project in in September 2019, the government of India undertook a project, they made a sudden announcement that they would undertake major reconstruction on the Kings way and the Queen's were erstwhile kings and queens. So, now the Janpath and the rajpath, which isn't center of Delhi, which is called Docklands, Delhi, are bakers and latrines Delhi. because of two reasons, the first was pragmatic reasons or, for example, government offices are very old buildings, they need remodeling they need re they need to accommodate more people, they need to have a lot more efficient working by putting everybody in one building so all these pragmatic concerns that were coming up the second reason was a sort of an ideological opposition to who design this part of the city be it meant specifically Latvians and Baker B them specifically being British, artists, architects, and the idea of the entirety of central value being a British project or a Brit British construction and the government sort of expressed some concerns with how the British chose to depict or chose which aesthetic elements from which design path design history of India did they choose to incorporate and how the current India the powerful current modern India should rebuild something that is more in tune with a more authentic Indian aesthetic. So there was is a large sort of pushback to this decision, especially in a pre pandemic time, there were protests happening about the level of construction that will be required, specifically in a time where India was suffering through a pandemic and needed sources resources in other in other parts of the, of the country. The scheme of this redesign was extremely massive from breaking down any building that is not heritage sites or anything built after 1950s will be broken down, including the National Museum, the entire central secretariat will be evacuated and made into museums of freedom and democracy. And a massive construction would take place that would eradicate all these parks and public space that you see on the side.   20:48 So this project has sort of divided India a lot in the recent past, specifically with having sort of all academicians to one side and say, sort of a push back from a more pragmatic part of India on the other side, and that only Gupta, who's very respected historian from Delhi spoke about how Janpath or Raj producible was supposed to be a more like a more civic friendly space, for example, to allow a car like a classless a costless space for Indian Indians to come in enjoy their own city, their own capital, to come in have picnics here to have football games here to have walks around India Gate was something that was supposed to be a very common practice amongst delegates who would do this on a day to day basis. However, the current project plans to eradicate all these civic spaces and change a lot of what India Delhi sees as its historical past or its landscape. Now, it is an argument that hasn't been cited as of yet the construction project is ongoing. But one this is I feel one way of handling or decolonizing. One one's own past is sort of pushing back and breaking down these remnants. And then it begs the question of at what point do we stop? At what point do we understand that, like, we put a limit of how much we can go back into a pure version of Indian past, right. The the next example, that came away recently, this month actually was the revealing of a new national symbol. So on the parliament building on top of the parliament building, we would have the Ashokan, Lion Capital head, which you see on the left hand side, this is from 250 BC, from the Shogun empire. It was it sort of Pope's entire pillar, that was the pillars that were built up across India. On the left hand side, you see a line that is a lot more aesthetic it is it shows us an idea of sort of protectiveness or of pride, as opposed to as opposed to the right hand side that can that tone, like in terms of tonality, in terms of aesthetic shows a lot more of an aggressive militant, or sort of an anger that was absent in how India perceived itself in the past. My personal opinions aside, there is a larger collage conversation happening about this sort of tonal tonality change or aesthetic change that one is noticing across India, but this is another example of how we are sort of decolonizing or changing how we want to be perceived across the world. Which I found very, very interesting. However, I mean, I can I can understand how it would be would feel that I'm being very negative about these changes. So I'd have a nice slide about how I think that decolonization also has positive impact on how museums portraying themselves. So on the top you have my favorite museum in Delhi, which is the National Museum as you can see, this is a picture from the basement. I think it's the one early medieval crafts and constructions and that's what the gallery is called. As you can see, it's a very sort of old institution. There are large glass cabinets separating the viewer from the artifact. It's air conditioned, it's very sanitary. It's very Imperial.   24:20 Everything is shut off behind certain glass and wooden cabinets, Kavita Singh, who is the head of department of art and aesthetics department in JNU. Jawaharlal Nehru University has written a very nice article called The museum is national where she discusses the impact or the influence of Imperial thought on Indian history on how the national museum itself is designed. So the initial galleries that you have are periodic galleries such as in this Valley Civilization mariage manga Setswana. Moving on to your early medieval late medieval but the moment Indian history starts approaching this Mughal phase National Museum changes its galleries name to materiality. So it becomes from early medieval late medieval becomes brutal architecture, or metal work or musical instruments are most in a way, denying the Mughal aspect of the Islamic aspect of Indian history by how it's designed. It's a very Imperial institution. So also it sort of repels a lot of Indians from entering the institution who feel like they don't belong inside of they don't have a right to walk inside. So it does create a space of otherness. It does elevate civil, I mean culture towards sort of upper level of only being accessible to the elite who feel like they can enter the museum and walk in whenever they want. On the bottom, we have a nicer a much a much more different way of approaching Indian culture, which is the National Museum in Japan. This is an open open design museum that celebrates village life and broom and poo making that's a local culture. The space is a lot more welcoming to a larger class of Indians, it is a lot more spread out is more in tune with indigenous architecture, and indigenous weather, it also would have employed a lot more locals in the construction and maintenance of the museum. So it does have a lot more specialized focus in terms of where the load the location or the locality of what it is celebrating as opposed to a national mall mostly sort of dominating centralizing figure, the National Museum, which has captured the artifacts from across the Indian subcontinent. As the last line to my conversation, today, I'm gonna be starting the cutting to talk to you about opening up the conversation, I want to talk to you about the thin line between decolonization and re colonization. There's something that I began thinking about when I was thinking, what how India is dealing with its past where, in order to address a past, we are trying to replace it with another idea of our history, which has very tangible repercussions on how future generations will see India and how future generations will think about India. So at what point? Do we sort of white like, at what point we fill the vacuum that decolonization that? The idea of removing a colonial perspective of our past? At what point will the bathroom become so strong that we need to fill it with something else? Is that something that will always happen? Can we have an absence? Or can we have can we deal as a people with a change in our how we perceive our history without putting another ideology on top of it and making sure that gets accepted. So when I think about how India is dealing with its colonial past, I feel that there are some negatives of house aggressively it is trying to do so. At the same time, I do believe that there are a lot of positives in the sense of making, changing how we perceive design or how we perceive our cultural spaces, who is supposed to be what's meant for who who understands or appreciates, or, or is able to access it. But it is a thin line that we do need to discuss and address at some point. I do understand I've been speaking for a good 30 minutes now. And I could go on for much longer. But I would like to now open the field, open the conversation up to any questions that anybody might have. Please feel free to use the chat or unmute yourselves. We can talk about I have a lot of examples on my notes that I would love to discuss with you. We can compare how other nations are dealing with that as well. But in the long list of lectures where I saw a lot of conversations about research, and sort of African African reaction, etc. I felt this conversation about how India is dealing with it in its own way, was an important one to have. Thank you so much for your time. It's been a pleasure.   29:02 And that's it for this episode. Don't forget to like, rate and subscribe. And join me next time where I'll be talking to somebody else about researchers development and everything in between

Bio for Nitin Govila Nitin Govila, a global business executive, has an extensive background in building and growing regions and organizations across multiple industries, channels, and cultures. Episode highlightA North Indian raised in West India who went to France to study without knowing French, Nitin Govila can share a thing or two about absorbing cultures and spring-boarding from them to success. LinksEmail: nitingovila@gmail.com LinkedIn: https://www.linkedin.com/in/nitin-govila-5224a3/Website: https://www.sergeferrari.com/Quotes“Not only the mind, but the heart will play a very key role in any profession.”TakeawaysChildhood IncidentsNitin was born in Pune and lived there until the age of eight. His family originally came from North India and was close to another family from South India, who had a son similar in age to Nitin. The father of that family was a disciplinarian, but Nitin cherishes being treated equitably when the father would tutor both the boys, and looks back fondly over his memories with his childhood friend. Influential Groups Nitin describes Pune as a “very young city.” The people he was surrounded with brought different cultures, food, values, and languages, all of which nurtured his young spirit. He is still inspired to keep that youthful energy alive when he leads at work. He has also grown to be tolerant and appreciative of the many differences in others. The sport of cricket is so endemic to Indian culture that it's practically considered a religion, and like many of his peers, Nitin was passionate about sports. He now supports his children when they show an interest in sports. He was introduced to meditation by one of his colleagues in India, and found peace, freedom, and community, helping him through major decisions in his life. He is now also a meditation trainer.Nitin's parents were independent and encouraged education among their children. His parents are religious, and he admires the sincerity and effort they put into their practice. Temperament and Personality InfluencesNitin has always been a curious observer who emphatically believes in a “never give up” attitude, and invests deeply into situations while still maintaining an overall “helicopter view” of the situation. Cultural EpiphaniesNitin was impressed by the French culture, particularly when they showed him an alternative to firing an employee by instead providing opportunities to coach them and share their unique skillsets.More Great Insights! Nitin believes that the professionals of the future will learn to balance their hearts and minds, to listen to the voice of their hearts, and use their thinking to execute those commands. Support the show

In this episode of The Moneycontrol Real Estate show, Moneycontrol's Vandana Ramnani talks to Tariq Ahmed, Chief Executive Officer, West India at Prestige Group, about the company's plans in the residential space.

Not(PolicyWTF): Trade Deals Are GoodThis section looks at policies that are surprisingly sane.- RSJWe signed a trade deal with Australia yesterday. For over a decade now, we have been trying to get this going. The deal falls just short of a free trade agreement (FTA) but that’s a minor quibble that should get sorted in future. Australia’s desire to reduce its dependence on China as the primary trading partner and India’s willingness to have a stronger link with the Quad on economic matters seem to have brought the deal to fruition. There is a small matter of upcoming national elections in Australia too where the economy will play a key role in setting the agenda. The deal is significant in what it signals about the Indian government’s view on global trade. For the past few years, we have gone on and on about atmanirbhar Bharat whose primary manifestation was an increase in import duties across a range of goods taking us back to the pre-liberalisation era. We have lamented about this wrong turn. As Pranay argues we must focus on atmashakti instead of atmanirbharta. So, reading the key terms of the deal warms my heart. As Reuters reports:“The deal with India removes tariffs on more than 85% of Australian goods exports to India, worth A$12.6 billion, rising to almost 91% over 10 years. Tariffs will be scrapped on sheep meat, wool, copper, coal, alumina, fresh Australian rock lobster, and some critical minerals and non-ferrous metals to India.It will see 96% of Indian goods imports enter Australia duty-free.”That’s good. What’s better was the Comprehensive Economic Partnership Agreement (CEPA) that India signed last month with the UAE. There were the usual agreements on tariffs and duties which is in line with the agreement with Australia. From Mint:“The CEPA between India and the UAE covers almost all the tariff lines dealt in by India (11,908 tariff lines) and the UAE (7581 tariff lines) respectively. India will benefit from preferential market access provided by the UAE on over 97% of its tariff lines which account for 99% of Indian exports to the UAE in value terms, especially for all labour-intensive sectors such as Gems and Jewellery, Textiles, leather, footwear, sports goods, plastics, furniture, agricultural and wood products, engineering products, medical devices, and Automobiles. India will also be offering preferential access to the UAE on over 90% of its tariff lines, including lines of export interest to the UAE.As regards trade in services, India has offered market access to the UAE in around 100 sub-sectors, while Indian service providers will have access to around 111 sub-sectors from the 11 broad service sectors.”But the eye-popping section in this agreement was on government procurement where the UAE based companies will be treated on par with domestic companies. This is a first and quite remarkable when you consider India hasn’t even signed the Government Procurement Agreement (GPA) as a member of WTO. UAE companies will now have the ability to bid for government contracts of value greater than Rs. 200 Crs while being seen as an equivalent to a domestic company. The unwillingness to agree on government procurement has stalled other FTAs between India and the EU, UK, and Japan. So, the UAE agreement appears like a watershed moment.There has been the usual noise in some quarters about how this will impact the domestic producers, but that swadeshi lobby has been having it good for the last few years. So, maybe they will have to lump it this time. Having sat out of the RCEP much to my disappointment and raising the protectionist rhetoric in the past few years, these two agreements signal a shift in the government’s thinking. This is for the good. Indian manufacturers must see the world as their market. They must learn to compete with the best in domestic markets, improve the quality of their products and use the existing factor cost advantage to win in global markets. Also, opening up government procurement to suppliers from other countries will help improve the quality of government projects. The shoddiness we have come to associate with such projects owes its origins to colonial-era L1 (lowest cost) guidelines that are being dismantled, and to the jugaad mindset that’s prevalent among the suppliers to the government. Things can only get better if there is a global competition for such projects with best-in-class project management and governance practices. And like we have often argued here, voluntary trade doesn’t happen between countries. People transact with one another. And all voluntary trade is a win-win as has been demonstrated over and over again. The Indian consumer will eventually benefit.There is also a geostrategic element to these trade deals. Closer integration with Australia on the eastern Quad and stronger relations with Israel and UAE on the so-called ‘western’ QUAD are good measures to build a counter to China on trade. They also provide these countries with access to India and the Indian subcontinent markets. Lastly, stronger trade integration is the best counterweight to bigotry in domestic politics. There is no credible domestic political force that’s left that can stem the tide on this. We need global markets and trade deals for growth. And closer economic cooperation with other nations will mean a responsibility to behave well on the domestic front. It may sound optimistic at this stage. But in the long run, global trade and the broader trend of decentralisation are the key countervailing forces to a fast-narrowing domestic polity.But…—Pranay KotasthaneThe trade agreements with the UAE and Australia deserve praise. However, my worry stems from inadequate state capacity. A multilateral trade agreement is useful also because it can override points of bilateral contention. Moreover, multilateral agreements also make it easier for a government to convince its domestic stakeholders (recall Putnam’s paper Diplomacy and Domestic Politics). India seems to have opted for a bilateral approach instead where it will fine-tune the deal specifics with countries. Such an approach will be protracted. It will face opposition from domestic lobbies, who will want to keep their products out of deals with states having competing suppliers. Finally, this approach would require immense and sustained political, intellectual, and administrative capacity. Without building this capacity, the Commerce and External Affairs ministries are likely to satisfice rather than maximise. So, I remain sceptical of the outcomes. India Policy Watch: The Paradoxes of India’s Westernophobia Insights on burning policy issues in India- Pranay KotasthaneOnce again, the Russia-Ukraine war has brought India's geopolitical stance into focus. The last two weeks witnessed visits by delegations from the US, UK, European Union, Japan, Russia, and China. High profile visits by the Russian and Chinese foreign ministers, in particular, have led to heated debates about India's position. Some commentators in the West see these visits as further proof of India's Westernophobia. In contrast, some Indian commentators interpret that the Russia-India-China (RIC) grouping is not dead after all.I think Westernophobia is self-defeating and RIC is good riddance. What K Subrahmanyam said with characteristic incisiveness in a Pragati interview fourteen years ago still remains a sound principle for guiding India’s foreign policy:“India has to leverage this situation and change the US-EU-China triangle into a rectangle. Until then it is in our interest to help America to sustain its pre-eminence. After all, in a three-person game, If America is at Number One, China is at Number Two and we are lower down, it is in our best interest to ensure that it is America that remains Number One.”With intense US-China contestation in play, the convergence of interests and values between the West and India is at an all-time high. A deeper collaboration with the West is critical for improving India’s economic, technological, and security futures. China and the East Asian countries benefited massively from a deeper relationship with the West over the last forty years. India now has the opportunity to play the same game. Nevertheless, it does seem that a streak of Westernophobia, particularly its subset anti-Americanism, still exists in India. Why so? Let’s explore. In my view, we should begin the analysis of India-US relationship using a tri-axis framework: state-to-state relations, state-to-people relations, and people-to-people relations.As far as state-to-state relations are concerned, I’m less worried. India’s foreign policy establishment of India adroitly shifted its weight behind the Quad 2.0 as the China threat increased. With Pakistan having moved itself out of the equation, the job of the US and Indian officials has become far easier than it was in the past. The sensible statements made by the US spokespersons in response to India’s stance on Russia in the UN are indicative of the mutual understanding and trust between the two sides. On the people-to-people relationship, there was never any doubt in the first place. On this front, ties between the West and India are absolutely no match for the ties between India and Russia or India and China. Indian elites’ reference network for everything from music to education is American. There is a robust movement of ideas, people, goods and services that has outpaced the state-to-state relationship for nearly three decades. This twitter thread by Brookings Senior Fellow Tanvi Madan gives a good idea of the deep connections.It’s the state-to-people axis which is problematic. Many Indians still seem to harbour a deep frustration with the American state. Charges of unreliability (hint: the 1971 War) or hypocrisy (hint: Afghanistan) always make an appearance in casual discussions on India-US relations. The lesson people derive from such arguments is that if India were to throw its weight behind the US, it would get sucked into fighting America’s wars all over the world, only to be ditched by the US in one fell swoop soon after.Here on, let’s focus on this third axis—the state-people relationship. Without going into the psychoanalytical reasons for why we think this way, there are three paradoxes implicit in this anti-American strand that I want to emphasise. Paradox 1: Vishwaguru and VictimThe flurry of official diplomatic visits over the last two weeks has filled some Indians with pride. Notwithstanding India’s poor and declining economic potential over the last decade, many seriously believe that India’s concurrence is indispensable for any future global order. And that all sides desperately need the vishwaguru on their side. The paradox is that the same people also hold the view that India is a victim of circumstances at the global stage. Hence, it should neither call out Russia’s invasion and revisionism for fear of losing cover in the UN or military supplies, nor should it ally with the US lest it becomes a mere pawn in the global machinations of an unreliable superpower.Clearly, only one of these conceptions can be true. Either way, the conclusion remains the same: India need not stick to its old stance of non-alignment. If India truly is a swing power, it has enough leverage to go against its partners without necessarily facing the worst consequences. It can partner with the US without necessarily committing itself to all the global wars that America indulges itself in. It can also call out the Russian invasion for what it is, without the fear of a proportional retaliation from Russia. On the other hand, if the dominant conception is that India is a victim of global machinations, gaining economic and military power in the shortest possible time remains the only way out. This approach again needs collaboration with richer and more powerful countries with which we have no major divergence on interests and values i.e. the West.Paradox 2: Three is Better than TwoMany Indians seriously believe that a closer India-Russia partnership can wean Russia away from China. Hence, they argue that the answer to India’s current problems lies not in collaborating with the West, but by reinvigorating the Russia-India-China grouping. This argument is often couched under multipolarity mumbo-jumbo that I fail to grasp.It is a paradox for two reasons. First, India’s ability to influence the Russia-China collaboration is exaggerated. India’s GDP per capita is a fifth of both Russia and China. The Russia-India partnership is a single-tracked one, relying on one way movement of defence goods. Contrast that with Russia’s China dependence, which is set to rise further due to the economic sanctions. There’s no scenario in which India would be able to drive a wedge between Russia and China on its own accord. Second, the notion that Russia and China would create a world order that is in India’s interests is truly fantastical. With RIC, the successor to the West’s unipolarity will not be multipolarity, but a Sinocentric world order. Paradox 3: Silent Majority vs the Vocal MinorityThe Westernophobia seen on India Twitter might not be a true representation of the state-to-people axis. I say this based on the first edition of the Global Outlook Survey conducted by my colleagues at Takshashila. To a question ‘Which of these bilateral relationships is the most important for India to achieve its strategic objectives?’, 64 per cent of the non-expert survey takers answered India-US. Russia came a distant second at 10 per cent. Notably, the survey sample is skewed towards the young (63 per cent of recipients) and towards South and West India (57 per cent of recipients). To another question ‘What sort of international order best serves India’s interests?’, 84 per cent of the non-expert respondents opted for ‘a multipolar order with an expanded UNSC’. These two data points highlight an interesting dynamic. While many Indians consider the India-US partnership as supremely important, they also believe that the current world order is inimical to India’s interests. Therein lies an opportunity for the US. Backing India’s inclusion in UNSC, reducing barriers for technology transfer to India, and deeper technology alliance might make the vocal minority irrelevant. In any case, resolving these three paradoxes on the state-to-people axis is a key policy challenge for India.I want to end this essay with a question for all of you: what event, decision, or circumstance would make you reverse your current thinking on the India-Russia relationship? India Policy Watch: Nehru-Jinnah DebatesInsights on burning policy issues in India- RSJI was reading Nehru: The Debates That Defined India by Adeel Hussain and Tripurdaman Singh this week. The book has Nehru debating four of his contemporaries with whom he had differences about the fundamental question of the idea of India. Two things struck me. One, the civility of exchanges that were otherwise marked by huge differences in views. Two, how the fundamental questions of that era (1930-50) remain relevant today. In many ways, they have come back to bite us. I will touch upon some of the debates in other editions. The book is a must-read.Today, I will reproduce extracts from the book on the Nehru-Jinnah debate about the question of Muslim representation in a democratic India. I have touched upon this in a previous edition. Quoting from the book:“In Nehru’s view, the Hindu-Muslim problem or communalism was at its core a problem of ‘upper middle-class people’ who only made up a small fraction of the Indian population. If the ‘mass elements take part in the election of the constituent assembly’, communal issues would ‘recede into the background’. Broadly secular in his political outlook, Nehru never warmed to the idea that religion deserved a place in progressive politics. ‘The so-called Hindu-Muslim problem,’ Nehru disclosed his position in usual frankness, ‘is not a genuine problem concerning the masses, but it is the creation of self-seekers, job-hunters, and timid people, who believe in British rule in India till eternity.’For Nehru, therefore, it was telling that Muslim politicians preferred to discuss the communal question from a numerical perspective and connect it to reserved seats in the legislature or the colonial administration. Nehru openly raged against the Communal Award of 1932, the chief institution that the British had established to ensure the retention of separate electorates for Indian Muslims. At its core, Nehru saw reservations opposed to the egalitarian principles of nationalism.‘It is absurd to consider this question [of communalism] from the point of view of numbers,’ Nehru declared in the presence of Jinnah. ‘If there was a question of numbers we thirty five crores [350 million] of people would not have become a slave country being dominated by a small number of people in Britain.’Against the Nehru Report (on Montagu-Chelmsford Reforms), Jinnah proposed his Fourteen Points, which sought, among other things, a federal constitutional make-up of India with residual power vested in the provinces, a fixed Muslim representation in the Central legislature and the upholding of separate electorates. However, Jinnah signalled that he was willing to consider joint electorates if the Congress met his other demands. Clothed into concrete modifications to the Nehru Report during an ‘All Parties Conference’ in Calcutta, Jinnah pressed the committee members who were deciding on the merits of the Nehru Report that at least ‘one-third of the elected representatives of both the Houses of the Central Legislature should be Musalamans’.In a moving speech on the fifth day of the convention, Jinnah clarified that his desire was not to overwhelm the Congress with demands that would make it look soft on Muslims in front of the Hindu Mahasabha. Instead, Jinnah’s demands were guided solely by dry constitutional observations from other countries. According to Jinnah, by the 1920s, it had become conventional wisdom that ‘majorities are apt to be oppressive and tyrannical and minorities always dread and fear that their interests and rights, unless clearly and definitely safeguarded by statutory provisions, would suffer […].’Jinnah reasoned that because the Nehru Report predicted that a third of the legislature would consist of Muslim delegates anyway, there would be no harm in implementing this figure as a formal constitutional safeguard. Such a written anchor would also allow Indian Muslims to distribute those seats more evenly and distribute the excess seats that they would receive in the Muslim-majority provinces of Bengal and Punjab to regions where Muslims were numerically weaker.The delegates roundly rejected Jinnah’s proposal. Dissent to his suggestions even emerged from within the ranks of the Muslim League. Other parties rejoiced over the open split in the Muslim League. M.R. Jayakar of the Hindu Mahasabha, for instance, poked right into this wound. In his response to Jinnah’s speech, Jayakar cautioned the audience to ‘bear in mind that the demands, as set forth by Mr Jinnah, do not proceed on behalf of the entire Muslim Community, not even a large bulk of it’. With some justification, Jayakar reiterated that the position Jinnah voiced reflected the desires of ‘a small minority of Muhammadans’.This speech left a mark on Jinnah. Responding to Jayakar, he moved away from his otherwise carefully measured statements that tended to evoke constitutional principles as an acid test for minority protections. Now Jinnah asserted that lasting harmony between communities could not be established in ‘a Court of Law’ or through a constitution ‘however perfect from a theoretical point of view it may seem’. Instead, it could only turn into a reality through ‘the highest order of statesmanship and political wisdom’ and the recognition that ‘there is no progress for India until the Musalmans and Hindus are united’. The alternative Jinnah presciently predicted was ‘a revolution and civil war’.When Jinnah re-emerged on the political scene in 1934, after an extended hiatus to heal from the humiliation in the aftermath of the Nehru Report, he began to filter politics more squarely through the lens of war and peace….Moving from contractual obligations to honour was reflective of Jinnah’s changed perspective. Earlier, he had viewed Indian Muslims primarily as a minority community, constantly vying to petition for rights from the British crown or the Congress party. Now he saw Indian Muslims as a distinct and separate nation capable of ensuring their rights through force. This view clashed severely with the secularist outlook of Jawaharlal Nehru, who could only interpret Jinnah’s religious posturing as a profound symptom of political alienation: a desperate attempt to plaster over existential anxieties that ranged from colonial oppression to unemployment and food scarcity. With constitutional reforms bringing more and more Indians into the realm of electoral politics, Jinnah and Nehru’s contradictory ideas of India clashed soon after their joint appearance in Lucknow.In the 1937 provincial elections, the Indian National Congress secured a resounding victory. At the polls of India’s first large-scale election campaign that departed from the established system of dyarchy and increased the vote to thirty-six million Indians, including some women, the Indian National Congress secured more than 750 of some 1,500 seats. This sweeping success did more than underline the Congress’s claim of being a national party. It altogether transformed the Congress from a mass movement to a political party. Congress members now occupied ministries in five provinces outright and constituted coalition governments in another two.Jinnah suffered a crushing defeat. His All-India Muslim League secured less than 5 per cent of the Muslim vote, although this slim vote share amounted to some 108 seats from 485 reserved for Muslims under the Communal Award….In full awareness that the Congress did not require the League to rule, Nehru conducted this communication from a position of strength. Jinnah refused to acknowledge that the election result was an adequate measure of the political value of the Muslim League. To him, the communal question remained the most critical issue to determine India’s future. Jinnah’s cold responses were his way to shake Nehru out of this false sense of security that the Hindu-Muslim issue had receded into the background and given way to lofty ideas around socialism and constitutional democracy. Perhaps for this reason, Jinnah refused to lay the Muslim case to Nehru anew.”Advertisement: If you enjoy the themes we discuss in this newsletter, consider taking up the Graduate Certificate in Public Policy course. Intake for the next cohort is open. 12-weeks, fully online, designed with working professionals in mind, and most importantly, guaranteed fun and learning. Do not miss.HomeWorkReading and listening recommendations on public policy matters[Article] Check out our take on Hypocrisy in International Relations in edition #52.[Article] This post by Yiqin Fu has some cool insights on the consequences of a mobile-first internet with Chinese characteristics. [Podcast] On Puliyabaazi, we discussed organic farming troubles in Sri Lanka. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit publicpolicy.substack.com

On today's episode, West India joins the podcast with Ani and they chat about stress relieving techniques. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Jenx and West India head to Home Depot for winter supplies ❄️

In today's episode, West India visits us from Jamaica to report on the weather forecast! ☔️

In today's episode, West India opens up about his encounters in the NBA --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

West India tells us about his day... --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Hang out with Ani and West India as they discuss how to make Ramen Noodle Soup... --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

West India let's us know about his exercise routine for the morning... --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

West India learns that Jenx is affiliated with Hulk Hogan and becomes angry... --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Hang out with West India, Ani, and Jenx as they discuss another fun adventure!! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

On episode 2, West India gets into a rumble with Hulk Hogan. It doesn't end well... --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In my fourth episode, I take you on a trip to lesser-known terrains in the Western part of India. Not to any popular destination like Maharasthra or Rajasthan but to the much lesser-known hidden paradise of the Union Territory of Dadra and Nagar Haveli. Enwrapped in old-world Portuguese influence, this place is laid back, serene, and majestically beautiful. A place that still holds and preserves the folk culture very strongly. Enjoy the ride and Happy listening!

A SAD AFFAIR --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/pbliving/message Support this podcast: https://anchor.fm/pbliving/support

My rendition of a joyful devotional song in the Vaishnav tradition, by 16th century Hindu mystic poet Meera Bai, a central figure in the medieval Indian Bhakti movement. Meera's songs, composed in Brajbhasha, the sweet colloquial Hindi dialect of Lord Krishna's homeland, with a mixture of words from nascent Rajasthani, Gujarati, Punjabi, have been sung for centuries in North and West India, and are steeped in soulful Krishna-love. Meera's life story in tumultous times,and her flouting of social conventions in her spiritual journey, continue to capture the popular imagination as much as her beautiful devotional poetry.

For about fifteen years no England Test match seemed complete without the golden notes of Billy Cooper, the professional trumpeter who accompanied the Barmy Army. It made him the best-known musician in the cricket world since the celebrated pianist Don Bradman. He shares his memories of matching music to the many moods of cricket with Peter Oborne and Richard Heller in their latest podcast.Read the full description here: https://chiswickcalendar.co.uk/episode-55-crickets-clarion-call-from-the-man-who-delivered-it/Get in contact by emailing obornehellercricket@outlook.com

Timothy Abraham and James Coyne are co-editors of the perennially fascinating and expanding section of Wisden Cricketers' Almanack on cricket around the world. Together they completed a long-cherished project, a personal odyssey into Latin American cricket, which took them from Mexico to the southernmost tip of Chile. They have just published an unputdownable book about it called Evita Burned Down Our Pavilion. They discuss it with Peter Oborne and Richard Heller in their cricket-themed podcast, which returns after a short interval. Read the full description here: https://chiswickcalendar.co.uk/episode-54-george-headley-and-a-supporting-cast-of-two-emperors-one-king-and-evita-peron-in-latin-americas-cricketing-drama/Get in contact by emailing obornehellercricket@outlook.com

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world.

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Military Medicine and the Making of Race: Life and Death in the West India Regiments (Cambridge University Press, 2020) by Tim Lockley demonstrates how Britain's black soldiers helped shape attitudes towards race throughout the nineteenth century. The West India Regiments were part of the British military establishment for 132 years, generating vast records with details about every one of their 100,000+ recruits which made them the best-documented group of black men in the Atlantic World. Tim Lockley shows how, in the late eighteenth century, surgeons established in medical literature that white and black bodies were radically different, forging a notion of the 'superhuman' black soldier able to undertake physical challenges far beyond white soldiers. By the late 1830s, however, military statisticians would contest these ideas and highlight the vulnerabilities of black soldiers instead. The popularity and pervasiveness of these publications spread far beyond British military or medical circles and had a significant international impact, particularly in the US, both reflecting and reinforcing changing notions about blackness. R. Grant Kleiser is a Ph.D. candidate in the Columbia University History Department. His dissertation researches the development of the free-port system in the eighteenth-century Caribbean, investigating the rationale for such moves towards “free trade” and the impact these policies had on subsequent philosophers, policy-makers, and revolutionaries in the Atlantic world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

India and Bangladesh signed five MoUs. Health Ministry has informed that the government recommended a five-fold strategy to the affected states and districts. At 66th Filmfare, Bollywood's choreographer Farah Khan Kunder bagged the 'Best Choreography' accolade for the title track of the late Sushant Singh Rajput starrer 'Dil Bechara', For more live news download Etv Bharat Download ETV Bharat on App store – https://apps.apple.com/in/app/etv-bharat/id1453416186 Play Store – https://play.google.com/store/apps/details?id=com.etvbharat.android Or watch us live on – www.etvbharat.com ETV Bharat is a Division of Ushodaya Enterprises Pvt. Ltd. , is a comprehensive digital national news platform conceived to deliver seamless news and information services, using video-centric Mobile App and Web Portals. It is first-of-its kind offering in India in terms of diversity and depth, dedicated journalists network, reach of 24 states with services in 13 languages i.e.– Hindi, Urdu, Telugu, Tamil, Kannada, Malayalam, Gujarati, Marathi, Bengali, Punjabi, Assamese, Odia and English. ETV Bharat is the latest initiative of the five-decade old multi-dimensional Ramoji Group. The Group's highly successful media endeavors include : Eenadu - one of the largely circulated language dailies in the country , and ETV Network with Telugu general entertainment, infotainment and news channels. With a strong lineage of the most trusted media house, ETV Bharat would draw on its strengths of decades' long experience and innovation. ETV Bharat will combine the new technologies of mobile and digital media to engage news and information seekers in a new connected world. It will be driven by well-established news gathering setup, technology specialists and other professionals.

LUKE 18:35-43At that time, as Jesus drew near to Jericho, a blind man was sitting by the roadside begging; and hearing a multitude going by, he inquired what this meant. They told him, "Jesus of Nazareth is passing by." And he cried, "Jesus, Son of David, have mercy on me!" And those who were in front rebuked him, telling him to be silent; but he cried out all the more, "Son of David, have mercy on me!" And Jesus stopped, and commanded him to be brought to him; and when he came near, he asked him, "What do you want me to do for you?" He said, "Lord, let me receive my sight." And Jesus said to him, "Receive your sight; your faith has made you well." And immediately he received his sight and followed him, glorifying God; and all the people, when they saw it, gave praise to God. Let me tell you the story of a blind man. Not a physically blind man, but a spiritually blind man. The man I would like to tell you about was born in 1725 and his name was John Newton. I don’t want to judge him too harshly, but using his own words, John Newton described himself as a wretch. And if you listen to the stories I am about share with you, I think you’ll be prone to agree.Now, I must say, that John Newton was not born a wretch. In fact he had been born to a kind, Christian woman in London who did her very best to love and provide for her boy and to give him religious instruction. Newton remembered her fondly, but unfortunately she passed away when he was just seven and his step-mother was not the same kind of woman. And then after some time with his step-mother, and some more time at a boarding school, finally, at the young age of eleven, John Newton joined his father at sea.As you could probably guess, growing up among the sailors was not work out well for John. He picked up many of the habits that sailors of his day were renowned for, drinking, gambling, and boy did that man have a mouth. And after about six years at his father’s side, the elder John Newton retired from the sea and the younger John Newton began his own career. He spent a short time as a merchant sailor, but his bad behavior got him into trouble and he was pressed into the service of the British Royal Navy. And then after attempting to desert his first ship, he was flogged, demoted, and transferred to a second ship, a slave ship. Even aboard this ship his behavior remained remarkably despicable. Martin Bernard writes that, “In a culture where sailors habitually swore, Newton was admonished several times for not only using the worst words the captain had ever heard, but creating new ones to exceed the limits of verbal debauchery.” At one point Newton even plotted to kill the captain and was chained up amongst the slaves that they were carrying.Eventually Newton was abandoned by his shipmates in West Africa and for three years he himself served as a slave West Africa, at the service of Amos Clowe and his wife, the Princess Peye of the Sherbro people. John Newton would later write about his life in Africa, and specifically about slavery in West Africa, an institution he experienced firsthand. He describes a civilization organized into districts, governed by a council with representatives from each district, all maintaining a set of laws that prevented theft, fraud, and other crimes, and specifically included a prohibition on drawing blood, even from a slave.Slavery itself was generally penal in nature, saved for those who had broken laws too big to be satisfied in other ways, significant theft, murder or assault, the stealing of another man’s wife. Most of those who went into slavery could expect to come out some day, when the offended party had been satisfied or the debts had been worked off. Slavery in Africa was slavery as it had been practiced throughout most of human history.After a few years serving as a slave in West Africa, John was himself freed by another ship captain who had been sent by his father to find him. In one of his personal letters, he writes that he had grown so accustomed to Sierra Leon that he contemplated staying and only left on account of his childhood sweetheart Polly. It was on the return journey that his ship was caught up in a great storm and nearly sank. A crew member died in the storm that day and the rest worked for hours to keep the ship afloat. In this desperate moment, John Newton, a man whose foul mouth could literally make a sailor blush, exclaimed these words, “Lord have mercy on us!”Eventually the storm died down and John Newton took the helm, steering the ship for the next eleven hours, alone with his thoughts. That night, and then on into the tired and hungry days that followed, John Newton kept asking himself, “Why?” Why would the Lord save him? Why would the Lord save this man who had denounced God? And more than just denounce God, he had ridiculed the piety of those around him? Why, in that moment of desperation, would he call out to God, of all things? And why, why oh why, would God care to save a wretch like him.This event marked a turning point in John Newton’s life, though it would take a long time to bear fruit. A really long time. More than a decade, in fact. Newton made it home, married his lifelong sweet heart, and continued his work in the slave trade. Seven years later, at age 30, Newton suffered a rather serious stroke and decided that life at sea had become too difficult for him. He took a position at port and never sailed again.During those seven years at sea and then in his port work, Newton began to study the bible and read theology. By all accounts he began to watch his mouth and control his temper. Over time he quit the drinking and the gambling. He studied Latin and Greek and Syraic. Eventually his friends and acquaintances began to encourage him to join the clergy, which he eventually did, becoming an Anglican Priest. It was here that John Newton enjoyed his second life.John took to this life as a parish priest. His mouth, which had once made him the scourge of the southern seas, now brought him attention from the pulpit. But was not until 1788, 34 years after his work in the African Slave Trade, that John Newton finally began to speak about his own experiences. He wrote a pamphlet entitled, “Thoughts on the African Slave Trade.” In his introduction, he writes this:“If my testimony should not be necessary, or serviceable, yet, perhaps, I am bound, in conscience, to take shame to myself by a public confession, which, however sincere, comes too late to prevent, or repair, the misery and mischief to which I have, formerly, been accessary. I hope it will always be a subject of humiliating reflection to me, that I was, once, an active instrument, in a business at which my heart now shudders.” As much as this pamphlet advocated for Abolition, it also served as John Newton’s public confession.His writings are difficult. I read his pamphlet this week and worried about how much to share. He describes humans being treated like cargo, stacked up on shelves just a few feet high, often stuck below decks for weeks at a time, hundreds of them, left to sit and live and lay and sleep in their own waste, chained together. Chained, as he describes, not left hand to right hand and left foot to right hand as would make the most sense, but right hand to right hand and right foot to right foot, so as to make most natural movements, even rolling over on your shelf, impossible. He describes living human cargo being thrown overboard when water ran scarce. He describes the regular, shall I say mistreating, of the slave women by the crew.And then, let me read one last passage from this pamphlet for you: “When the ships make the land, (usually the West-India islands,) and have their port in view after having been four, five, six weeks or a longer time, at sea…then, and not before, they venture to release the Men Slaves from their irons. And then, the sight of the land, and their freedom from long and painful confinement, usually excite in them a degree of alacrity, and a transient feeling of joy—The prisoner leaps to lose his chains. But, this joy is short lived indeed. The condition of the unhappy Slaves is in a continual progress from bad to worse. Their case is truly pitiable, from the moment they are in a state of slavery, in their own country; but it may be deemed a state of ease and liberty, compared with their situation on board our ships. Yet, perhaps, they would wish to spend the remainder of their days on ship board, could they know, before-hand, the nature of the servitude which awaits them, on shore; and that the dreadful hardships and sufferings they have already endured, would, to the most of them, only terminate in excessive toil, hunger, and the excruciating tortures of the cart-whip, inflicted at the caprice of an unfeeling Overseer, proud of the power allowed him of punishing whom, and when, and how he pleases.”In John Newton’s personal experience, slavery in Africa was pitiable, but could be considered “ease and liberty” when compared with what happened on the boats. And then, from what he saw and learned in the British Colonies, what happened to the slaves once they reached land was bad enough to make most of them want to get back onto the boats.At this point I should probably beg your forgiveness. This story of John Newton was really meant to be a short introduction to my sermon, a paragraph or two at most. But the more I learned about him, the more I was personally inspired. I am not sure if I was ever the kind of wretch that John Newton was, but I have plenty to repent for. And the more I learned about him and his life, the more I wanted to share. I think I was inspired mostly by his ability to truly repent, to completely change his ways in the middle of his life. It was hard to imagine a more radical transformation than this one, from an active slave trader to a vocal Abolitionist.Just as Jesus Christ once chose Paul, a Pharisee of Pharisees, a murderer of Christians, to spread his Gospel to the larger Roman Empire, so here also the Lord chose this foul-mouthed slave trader to speak on behalf of the Abolitionist cause. And it was his confession, specifically his confession, that helped pave the way for Britain to abolish the Atlantic Slave Trade in 1807. And it was in that same year, at age 82, that John Newton reposed in the Lord.I tell you this story today, not just because I find it personally inspirational, but because of one other little detail from the life of John Newton. It was pretty normal for ministers of his day to compose little hymns and write verses to be used in services, and on New Year’s Day in 1773, John Newton debuted a little hymn that he would later describe as his autobiography set to verse. The first verse of his hymn reads like this:“Amazing Grace! How sweet the soundthat saved a wretch like me.I once was lost, but now am foundwas blind, but now I see.”Amazing Grace. In this beautiful, well known verse, John Newton describes himself as a blind man who by God’s Grace is now able to see. That was the parallel with our Gospel story today that I was going for. But as I dug into John Newton’s story, I was surprised how many additional parallels I encountered.Today’s story begins with a bustling crowd entering into Jericho and passing by a blind man begging on the side of the road. This man asks the crowd what all the excitement is about and hears that Jesus is coming to town. To the blind man, this is, of course, very exciting news. And as the crowd continues to flow past him, the blind man begins to cry out, “Jesus, Son of David, have mercy on me!” Notice these are the same words that John Newton cried out in the midst of the storm, “Lord, have mercy!”And then Luke is careful to tell us that the man is turned away by those at the front of the crowd. This is not just a random detail in our Gospel story, but a regular theme seen throughout the Gospels. Think of the woman at the well being called out for her marital status or the Jesus telling the Canaanite woman that he came first to serve the Judeans. In fact, it is in this exact same chapter of Luke that Jesus tells the story of the tenacious widow who continues to pester the judge for justice until he finally relents and does as she wishes. God is not a genie waiting to grant our wishes. And even when he intends to say, “Yes,” he does it in his own time. And the wait can be a test of your faith. Will you remain diligent in your prayers, will you be faithful in your work, or will you walk away upset and unwilling to change like the Rich Young Ruler.Ultimately, our blind man’s persistence is rewarded and Jesus asks for the man to be brought before him, inquiring, “What do you want me to do for you?” The blind man immediately asks that he might receive his sight and Jesus heals him, saying that it was “his faith” that made him well. It wasn’t just the blind man’s belief that Jesus was a great healer, or even the crying out for mercy, but it was his faithful perseverance, together with God’s grace, that had saved him.Growing up as an Evangelical Christian, where that first moment of faith is given so much weight, I had always heard the line, “Was blind but now I see,” as if it were some sort of instantaneous transformation. But this week, digging deeper into John Newton’s actual story, I discovered that it was in truth a much more gradual healing. In Orthodox teaching, “spiritual blindness” is very real malady. It is a malfunctioning of the mind, in Greek called the nous, which can be thought of as the eye of the heart. It is the nous that St. Paul is talking about in Romans when he teaches, “Do not be conformed to the pattern of this world, but be transformed by the renewing of your mind.” John Newton’s mind had been conformed to the pattern of the world during his years at sea, and it took time and effort for his mind to be renewed.The Church teaches that a healthy mind, a renewed mind, both guards what enters into the heart and guides what comes out of the heart. The elders of our Church call this practice nepsis or watchfulness. In the decade between John Newton’s conversion and his eventual ministry, John Newton began to consume the Bible and other spiritual literature, and to watch his mouth and his temper. He cut out the drinking and the gambling. He guarded what went in, and he guided what came out.And then the parable of the blind man ends this way, “And immediately he received his sight and followed Jesus, glorifying God; and all the people, when they saw it, gave praise to God.” Again, we see this in the life of John Newton. His faithful tending to his heart and mind was ultimately rewarded by God when his blindness was transformed into sight. “And all the people, when they saw it, gave praise to God.”John Climacus teaches that, “it is the understanding which is obtained through divine illumination that can brighten the darkness present in others.” St. Saraphim of Sarov teaches, “Acquire a spirit of peace and a thousand around you will be saved.” The Lord himself proclaims, “Let your light shine before humanity, that they may see your good works, and glorify your Father who is in heaven.” We must nurture the light of Christ in our own hearts before we can ever hope to spread His light to those around us.Like David’s Psalms of confession that have been read in our Church for millennia, John Newton’s little hymn of confession has brought comfort to men and women all across our nation. It was sung by soldiers as they buried their companions in the Civil War. It brought comfort to the hearts of the Cherokee people as they walked westward along the trail of tears. It was sung by Civil Rights demonstrators as they struggled in our streets for equal rights. And it was sung in the little Baptist Church where I was raised and in Churches of all stripes and denominations, all across this land.And all of this goes back to the day when a wretch of a man named John Newton, scared for his life, cried out in fear, “Lord have mercy on us!” And then went on to do the long hard work of truly repenting. I do not need to tell you that these words, “Jesus Christ, Son of God, have mercy on me,” live at the heart of Orthodox piety. Each one of us is that man tossed at sea. Each one of us is that blind man sitting by the side of the road. We need to keep these simple words, “Lord, have mercy,” forever in our hearts as we work at our own personal repentance and even more so if we ever hope to work toward any kind of national repentance.But if we do this hard work, if we are faithful stewards of these lives God has given us, I believe we can be assured that our Lord who is also faithful, will one day call us to himself and say, “Receive your sight. Your faith has made you well.” Amen.

Indià

Jonathan Agnew is joined by Fazeer Mohammed and Andy Zaltzman to discuss a remarkable Test match between England and West India at Lord's in 2000.

More great books at LoyalBooks.com

In Episode 19 of Listening At The Fire, host Virginia Anzengruber illuminates the history of the show's title, which is borrowed from a book of poetry that was published at Fountain Street Church in 1998.  Virginia reads the preface, by editor Linda Rosenthal, and then invites you to listen to a selection of poems from this book, read by current Fountain Street Church members and staff -- many of whom are poets themselves.  A massive thank you to our readers: Meredith Bradley, Jean Reed Bahle, Danny Heck, Rev. Dr. Fred Wooden, Nessa McCasey, and Neil Kaufman. The list of poems read in the episode is below: "The Squirrels in Loring Park" by Sherryl Acey (read by Meredith Bradley) "Attitude" by Barbara N. Amberg (read by Danny Heck) "Donna" by Virginia Minor Rankin (read by Rev. Dr. Fred Wooden) "Working with Words" by Beth Sanders (read by Nessa McCasey) "To the Beach" by Ralph K. Rye (read by Jean Reed Bahle) "Wet on Wet" by Virginia Braley (read by Neil Kaufman) "Retro-Life" by Marion H. Smith (read by Meredith Bradley) "The Dragonfly" by Sarah A. Borisch (read by Danny Heck) "October 25th Thanksgiving in Grenada, West India" by Virginia Minor Rankin (read by Rev. Dr. Fred Wooden) "Like Dorothy" by Gail Rutgers (read by Nessa McCasey) "On the Fringes" by Beth Sanders (read by Jean Reed Bahle) "Felis Domestica" by Patricia Clark (read by Neil Kaufman) "Before You Can Let Go" by Meredith Bradley "Still Births" by Ted Damstra (read by Danny Heck) "For Dian (My Sister)" by Gail Rutgers (read by Nessa McCasey) "Grace" by Beth Sanders (read by Jean Reed Bahle) "Y'all" by Neil Kaufman "Snow" by Lauren Farrar, Age 10 (read by Danny Heck) "The Peace I Need" by Nessa McCasey "Fear and Invisibility" by Neil Kaufman "Does the Loving Do Us Any Good?" by Nessa McCasey "Educating You Strength to Yourself" by Neil Kaufman "Right to Own Your Life" by Nessa McCasey "The Rear View" by Jean Reed Bahle   Connect with the many poetry groups available for participation at Fountain Street Church: Spiritual Expressions: contact Nessa McCasey at poetnessa@gmail.com Join Nessa in a safe, healing writing group. This workshop does not require that you have writing skills or experience; rather, Nessa brings prompts to encourage discussion and personal expression (as a journal entry, memoir or an essay, even a list of words). There is no judgment or critique of writings. Each participant may choose to share or keep private their writings. She models positive responses which tend to inspire a love-fest of creative expression; she has worked with many people who have found the pleasure of their own wellbeing through creativity. As a certified poetry therapist, Nessa McCasey works with individuals, couples, and groups to facilitate their writing in a healing manner. Poetry therapy is part of the expressive arts in Healing (as are music therapy, arts therapy, etc.). She is a mentor with--and the past Director of--the International Academy for Poetry Therapy, an education/training organization for the field of poetry therapy/therapeutic writing. A graduate of the University of Michigan in English, she offers courses (including online) in poetic forms, poetry as healing, writing through life's transitions, creative coaching/problem-solving. Suggested donation of $15. https://fscspiritualexpressions.wordpress.com Friday Morning Poetry Group: contact Louisa Nally at pnally@comcast.net Poet Neil Kaufman can be found at: https://thefolktransformer.bandcamp.com/

Jess Harrold, EG's deputy legal editor, and Katherine Lang, professional support lawyer at Taylor Wessing, discuss the Court of Appeal decision in No 1 West India Quay (Residential) Ltd v East Tower Apartments Ltd [2018] EWCA Civ 250; [2018] PLSCS 34 It's a case that offers useful guidance for both residential and commercial landlords and tenants when it comes to applications for consent to assign, underlet or part with possession of a lease. Has the ruling made it more difficult for a tenant to get consent to assign or underlet its leases? Find out by listening to the second episode of On the Case...

This week on Food Without Borders, Leah chats with two acclaimed chefs of Southern cuisine​:​ New Orleans native and restaurateur​,​ John Currence​,​ and India-born Vishwesh Bhatt​, ​executive chef​ of Currence's Snackbar in Oxford, Mississippi. Both men credit good luck and desperation ​to​ their entrance into the culinary world as college students​,​ through which they eventually became friends & collaborators. Each chef discusses the inspiration behind their approach to Southern cuisine and its broader connection to the global south—from Oxford, Mississippi to ​West India ​to​ West Africa. They talk about how current​ ​political unrest in the Trump era has altered life in and outside of the restaurant world. Food Without Borders is powered by Simplecast

Tommy Mac and Pat ZOOOO-NIK invade Studio Apartment Studios for this arguably lovely episode of AE with XO.  Together with Xander and Ben, they review a fine beer and discuss important subjects like "What is the best portmanteau of the supercontinent 'pangea' and actor 'Giovanni Ribisi'"? You will be pleasantly surprised at the answer.

Transcript -- Starting with the first diagnosis, we trace the history of sickle cell disease. We also visit the world of statistics to discover how many children are born with the illness.

Starting with the first diagnosis, we trace the history of sickle cell disease. We also visit the world of statistics to discover how many children are born with the illness.

Transcript -- Starting with the first diagnosis, we trace the history of sickle cell disease. We also visit the world of statistics to discover how many children are born with the illness.

Starting with the first diagnosis, we trace the history of sickle cell disease. We also visit the world of statistics to discover how many children are born with the illness.