India Podcasts
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Häng med ut i världen med Folksagopodden! Fram till jul ger vi oss ut på en resa genom världens sagor. Varje dag innehåller en bokstav, ett land och såklart en saga!
Idag är boksvaten I, landet är Indien och sagan är Frisören och Demonen, hittad av mig i Folktales fron India, sammanställd av A. K. Ramanujan och att sagan från början samlats in i Calcutta på Bengali.
Världsdel: Asien
Huvudstad: New Dehli
Befolkning: ca 1,4 miljarder (!)
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Vem är det egentligen som bestämmer världsordningen i en global tid? Henry Kissinger har tagit historien till hjälp för att reda ut maktspelen som formar vår värld. Exempel från konfucianismens Kina, Platons idévärld och Napoleonkrigens dramatik varvas med Kissingers egna erfarenheter som tidigare amerikansk utrikesminister och säkerhetsrådgivare. I det här avsnittet förklarar Mattias Hessérus mer om Kissingers egen livsberättelse och hur man kan tolka hans teorier.
Du finner Världsordning och Bokförlaget Stolpes övriga utgivning hos Bokus.se, dessutom till 20 procents rabatt med koden STOLPE20.
Foto: Foto: Internet Archive / Public Library of India
Hosted on Acast. See acast.com/privacy for more information.
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What is the newest digital unicorn in India and what Swedish delicacy almost made The Queen of the Mumbai Office puke? Find out on the 42nd episode of Digitala Snuttepodden, this time joined by our Mumbai colleague Divya Shetty!
Tune in and learn more about how making life digital is changing India, realising your own capabilities, digital currency and the magic of iPads.
Hosted on Acast. See acast.com/privacy for more information.
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Hello Interactors,
I’m back from planting our kids at college. Now we watch our not-so-little Weed’s grow from a distance. I had a recent visit from a plant scientist friend last week that inspired me to dig into the blending of traditional Western science and Indigenous knowledge. Each have a lot to offer human adaptation strategies to the effects of climate change, but to do so will require new approaches and increased sensitivities to generations of abuse, neglect, and disrespect. This is part one of a two-part series that starts with a grounding in what integration exists today and why it’s important.
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
TEARS OF JOY AND SORROW
It was cause for celebration, but hers were not tears of joy. It was the ten-year anniversary of the largest dam removal in United States history. The Elwha Dam was completed in 1921 to dam the 45-mile-long Elwha River for electricity generation under the settler colonial banner of “Power and Progress.” A second larger dam was built in 1927. The Elwha is the fourth largest river on the Olympic Peninsula that sits on the western most Pacific coast of Washington State. It was once home to the country’s second largest salmon run behind Alaska. After the dams were built, they robbed these fish of 40 miles of habitat.
They also robbed the Lower Elwha Klallam Tribe - ʔéʔɬx̣ʷaʔ nəxʷsƛ̕áy̕əm̕ – “The Strong People” of their food source and economy while submerging their spiritual land and identity in 21 million cubic yards of sediment. That’s over one million dumpsters full of rocks and sand. If you stacked them, they’d reach over 700 miles into the air. Placed end to end they’d stretch over 3000 miles across America coast to coast.
And now, ten years later, the salmon are running again, habitat is getting restored, and the sediment is redistributing. So why the tears? For scientists to accurately measure the successes of dam removal – and further justify the removal of more dams worldwide – the federal, state, and tribal governments agreed to a moratorium on fishing the returning salmon. It seemed a worthwhile compromise to the tribal community, but after over one hundred years of suffering their losses – and seeing the fish run as their elders had once seen – their yearning for a return to their cultural heritage has intensified over the last decade. Recent years of healthy salmon runs have tested their patience with colonial powers continuing to dictate their way of life – even as they simultaneously celebrate their joint successes.
It was the U.S. Congress who passed the Elwha River Ecosystem and Fisheries Restoration Act in 1992 to restore dwindling salmon populations, but it was the Lower Elwha Klallam Tribe who had fought to have those dams removed even as they were being built. They also helped fund the research necessary for successful removal. And now they want to live as they once did – in a self-determined and self-sustaining autonomous but integrated coexistence with their neighbors.
A friend of mine is a plant scientist for the project who attended the celebration event in Port Angeles, Washington last week. The early economic growth of this city depended on the electricity generated by those dams. He told me the words and subsequent tears by the woman representing the tribe was the most gripping and poignant moment of the event. It left many scientists conflicted about the proper path forward.
Continued research will help with planning of future dam removal projects, including what would displace the Elwha project as the largest dam removal effort in history on the Klamath River. This project involves the removal of four dams that stretch across the Oregon and California border.
But what is more important? More data collection and academic papers supporting future dam removals or resuming the human rights of an abused and afflicted Klallam community? The answer won’t come from the scientists, but from deliberations between multiple levels of governments, agencies, and departments strewn across many jurisdictions.
BRIDGING BARRIERS
The Elwha dams are representative of countless ecological discontinuities brought on by colonial expansion and attempted erasure and conversion of Indigenous cultures and populations around the world. The Elwha dam removal indeed created a precedent that inspired ecological restoration projects worldwide. And while the collaboration between members of the Klallam people and U.S. government officials, volunteers, and scientists has largely been healthy, the tension that spawned the removal in the first place still remains – competition for fishing rights.
These dams posed an immediate threat to the Klallam people and their way of living, as they still do for the Klamath people and others like them. But a greater compounding threat grows more imminent every day – the effects of climate change. Despite minimal contributions to causes of climate change, Indigenous populations suffer the greatest risks of the effects. This is most apparent and acute right now in Pakistan as one third of that country remains flooded.
Pakistanis are indeed in need of outside help. But too often Western aid swoops in with relief and then disappears leaving them with little support for how to survive the next disaster. Just as profit seeking colonists left the Klallam people with little support for survival. But instead of resorting to fatalistic language and traditional paternalistic hero mentalities that portray Indigenous communities as helpless and hopeless, some scientists and activists are shifting toward community-based adaptation strategies. These efforts start by first experiencing and understanding how these communities are affected, but then recognizing many of them also have deep ancestral knowledge and history of how to adapt to a changing climate.
To strike a healthy balance between Western government aid and scientific knowledge and local needs and culture will require increased sensitivities to historical traumas inflicted by colonization, extreme capitalism, and forced acculturation. There is a myriad of language, linguistic, and cultural gaps that challenge the documentation, translation, and integration of Western scientific approaches with Indigenous ecological and cultural knowledge so that it is accurate, complete, and fair. Meanwhile, the planet is warming, the environment is shifting, and the pressure for adaptation systems and mechanisms is mounting.
To bridge these knowledge gaps requires a concerted effort around the globe to establish consistent approaches to Indigenous knowledge integration in scientific literature. In 2020 a group of researchers started by asking this fundamental question:
“How is evidence of indigenous knowledge on climate change adaptation geographically and thematically distributed in the peer-reviewed literature?”
What they found is the number of publications per year focusing on Indigenous knowledge and climate change adaptation has grown considerably over the last ten or so years. Between 1994 and 2008 their search yielded just six scientific publications that included evidence of Indigenous knowledge. There were that many in 2009 alone. Ten years later, in 2019, the number grew sevenfold to 42.
The majority, 133 of the 236 sampled, came from the field of Environmental Science. Social Sciences (97) and Earth and Planetary Sciences (50) had the second and third most publications respectively. Then came Agriculture and Biological Sciences (36), Medicine (22), and Health Professions (14). The word-cloud they generated from the corpus ranked these as the most common words: ‘vulnerability’, ‘resilience’, ‘drought’, ‘community’, ‘perception’, ‘impact’, ‘food security’, ‘agriculture’, and ‘adaptive capacity’. Given the most repeated words all relate to health and survival, researchers in the health and human services academy and industry have some work to do.
In terms of geographic distribution, a large proportion of publications study regions in Africa and Asia. The most studied countries are India, Zimbabwe, and Canada. There is no worldwide count of Indigenous populations and most studies don’t mention tribal names, so it’s hard to determine fair distribution. However, based on the data available, the authors suggest the biggest gaps may be in central Africa, northern Asia, Greenland, Australia, parts of South America and Polynesia.
Of the attributes of Indigenous knowledge represented, most publications (170) included “Factual knowledge about the environment and environmental changes” like precipitation, temperature, ice thickness, and wind speed. Two of the least represented attributes were:
* “Cultural values and worldviews (61) like relationship to land, stewardship, values of reciprocity, collectiveness, equilibrium, and solidarity.
* “Governance and social capital” (61) like food sharing and social networks as well as informal social safety nets.
These seem to me to be valuable sets of knowledge in the face of worldwide human ‘vulnerability’, ‘resilience’, and ‘capacity to adapt’ to the effects of climate change. Some scientists are shifting from describing the facts of climate change toward better understanding of human mitigation, migration, and adaptation.
BLENDING BARRIERS
One of the reasons Indigenous communities are so helpful is their cultural lineage and oral history traditions include solutions, strategies, and innovations of past human adaptations to a changing climate. This all despite past attempts by evil colonizers to suppress and destroy their knowledge, traditions, and even their existence. But these people and civilizations gained and sustained through generations of ecological experimentation. They benefited from innovations in grassland growth, fire management, and crop alteration.
Over decades and centuries, they evolved countless trials of seed germination, hybridization, and dispersal to achieve maximal crop yields. (e.g., symbiotic ‘Three Sisters’ crop clustering). They also developed predator management schemes enabling them, and their crops, to survive and thrive. Their mediation of the environment provided a mutualistic food web rooted in natural forms of ecological reciprocity. But this knowledge was not and is not static.
They had to endure and adapt to environmental dynamism at varying scales of time and space. Change occurred at a local level with daily shifts in the weather but also at a regional level from sudden climatic and geological perturbations like earthquakes, floods, droughts, and volcanoes. All of which had effects lasting decades and centuries.
These events led some populations to hunker down and innovate new methods of survival amidst a changed but familiar environment, while others migrated near and far to survive. For those who didn’t make it, their knowledge is lost. However, some traces of their existence, their paths of migration, shelter, and food habits do, and we rely on archeologists to bring those facts and interpretations to light.
But even in the best of situations, as evidenced with the Elwha project, balancing hard quantitative science with qualitative humanitarianism while in search of adaptation and survival strategies poses a host of challenges. Not the least of which is the fact that within these works exist many gaps in human and environmental knowledge across the spectrum of global space and time.
But a new approach in archaeology and ecology is emerging called ‘archaeoecology. It strives for a more robust intellectual understanding of the interaction of people and place that spans the globe and the past 60,000 years of existence. It’s a proposed blending of ecological and archaeological research that, when augmented with Traditional Ecological Knowledge, can fill gaps of the past so that plans can be made now for how humans can survive in the future. And as the Klallam people have reminded us, regardless of the past, the time for healthy adaptation to a changed environment needs to start now.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
Today's episode is a tribute to the first-ever Inner Development Goals Summit that took place at the end of April.
The Inner Development Goals is a nonprofit initiative with 23 skills that we all as individuals need to develop in order for us as humanities to reach UN's Global Sustainability Goals to save the living conditions here on earth. I was amazed of how inspiring the summit was and therefore I feel privileged to be able to share this further with you all.
If you missed it you can get your ticket at innerdevelopmentgoals.org and watch it for 3 more months.
Since this is a global initiative this episode will be in English so that we all can take part in it. With me today I have one of the speakers and co-creators, the transformal educator Aftab Omer who is a living example of a man who shows some of the IDG thinking skills like complexity awareness, perspective-taking, and deeper sense-making throughout this conversation.
About Aftab
Aftab Omer, Ph.D. is a sociologist, psychologist, futurist and the president of Meridian University. Raised in Pakistan, India, Hawaii, and Turkey, he was educated at the universities of M.I.T, Harvard and Brandeis. His publications have addressed the topics of transformative learning, cultural leadership, generative entrepreneurship and the power of imagination. His work includes assisting organizations in tapping the creative potentials of conflict, diversity, and complexity. Formerly the president of the Council for Humanistic and Transpersonal Psychologies, he is a Fellow of the International Futures Forum and the World Academy of Arts and Sciences. Aftab's work at Meridian University over the last 30 years has emphasized the development of partnership capability. In an influential article entitled "The Spacious Center: Leadership and the Creative Transformation of Culture" published in 2006, he introduced a new framework for understanding culture's transformation through cultural leadership.This podcast is hosted by Elin Ribjer in collaboration with the value-based relationship app Relate.
Find likeminded and get to know your own values via:
Android: bit.ly/relatepod-android
Apple: bit.ly/relatepod-iOS -
With a dream of turning the family home, since four generations, into a classic but unique Indian guesthouse or Haveli, Vikram Seth and family started the major undertaking of turning the old home into a maze of wonderful and very special rooms unlike all others. Without having any previous knowledge of the hospitality industry Vikram put all his savings into the project that many called madness. He could have gone for the easy money and torn down the house to build a money making office building like his neighbours, but he chose the route less travelled. And his and the family’s efforts have paid off as they are now one of the most high ranking guesthouses in this country of 1.3 billion people.
www.jaipurhaveli.com
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Det är dags att upprepa sig! Folksagopodden tar sig än engång an Jacks favoritsagotyp: kedjesagan. Räkna med att det blir upprepning nunär folksagopodden än en gång tar sig an kedjesagan, som är Jacks favoritsagotyp.Det blir alltså kedjesagor i detta avsnitt av folksagopodden, Jacks favoritsagotypkommer än en gång att tas an i podden.
Sagor i detta avsnitt
Duvans ägg
Tokarnas kungarike – båda sagor är hittade av mig iFolktales from India, sammanställd av A. K. Ramanujan, och sagorna är indiska.
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Först hade vi lite klimatkris. Sedan kom Corona och efter det kom kriget. Den perfekta stormen för att allt skall bli dyrare med rekordhöga priser på el, bensin och diesel.
Cereals: US$9.4 billion (19.1% of total exports)Iron, steel: $7.7 billion (15.6%)Animal/vegetable fats, oils, waxes: $5.8 billion (11.7%)Ores, slag, ash: $4.4 billion (9%)Electrical machinery, equipment: $2.5 billion (5.2%)Machinery including computers: $1.9 billion (3.9%)Oil seeds: $1.8 billion (3.7%)Food industry waste, animal fodder: $1.6 billion (3.2%)Wood: $1.4 billion (2.9%)Articles of iron or steel: $877.8 million (1.8%)
Alla insatsvaror till jordbruket har blivit dyrare (beräknas landa på ca 250% högre priser) och än är det inte klart eftersom Ukraina är under anfall.
Ukraina är en storexportör av många varor:The latest available country-specific data shows that 58.6% of products exported from Ukraine were bought by importers in: mainland China (14.4% of the global total), Poland (7%), Russia (5.5%), Turkey (4.9%), Germany (4.2%), India (4%), Italy (3.9%), Netherlands (3.7%), Egypt (3.3%), Belarus (2.7%), Hungary (2.5%) and Spain (also 2.5%).
Sedan har vi ju Ryssland. Världens största exportör av konstgödsel (China hävdar tekniska problem och använder gasen lokalt) samt stor exportör av naturgas. Naturgas som stora delar av EU är beroende av för energi och framställning av, just det, konstgödsel. Världens behov av konstgödsel har stigit ohindrat sedan 1965. Det är många stora jordbruksnationer som kommer få det svårt med konstgödsel 2022
Vi förbereder oss på att det mesta kommer bli dyrare samt svårare att få tag på. I avsnittet pratar vi om hur vi förbereder oss och hur vi planerar för en knepig framtid.
Hur förbereder du dig?Småbrukarpoddens snackgrupp är lanserad (på facebook). Du hittar den direkt på https://www.facebook.com/groups/724343842855485 eller via Länk i bion.
Bli LilltorpKompis! Gillar du det vi gör? Stöd oss då gärna.
För bara 19 kr i månaden kan du bli LilltorpKompis och stötta oss.
Annars så uppskattar vi om du delar det här avsnittet i sociala medier. Eller om du tar en kompis telefon och subscribar oss i dennes podspelare :) -
*** In English from 15 minutes ***
In this episode, we talk about investment companies, fintech and banks with Equity Research analyst Herman Wartoft. We also get to know the CEO of VEF AB, David Nangle. Why did he start the company, and why fintech in Emerging Markets? Three of the companies main markets are Brasil, Mexico and India, and Nagle explain the characteristics of these markets.
”Informationen i denna podd ska inte ses som investeringsråd. Tänk på att placeringar i värdepapper alltid medför en risk. Historisk avkastning är ingen garanti för framtida avkastning. De pengar som placeras i värdepapper kan både öka och minska i värde och det är inte säkert att du får tillbaka hela det insatta kapitalet. Det är viktigt att fortlöpande bevaka sitt innehav och vid behov ta initiativ till åtgärder för att minska risken för förlust.”
http://www.paretosec.com/download/compliance/disclaimer.pdf
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När Padesar Yadavs dotter och svärson oväntat dog, fick Padesar vårdnaden om sina barnbarn. Och för att ha råd med deras utbildning var han tvungen att sälja lite mark i byn han vuxit upp i. Mark som han ärvt från sin far.
Han sålde marken - trodde han. Men efter ett tag hörde köparen av sig och sa att köpet inte var giltigt. Padesar ägde inte marken han sålt.
Padesar reste direkt till den by där han var uppväxt för att reda ut missförståndet med marken. När han kom in i byn blev alla chockade när de såg Padesar. ‘Men du är ju död!’, sa de till honom.
Padesar var förvisso inte ung, han hade passerat 70. Men död var han inte.
Men snart upptäckte han att han faktiskt var det. Död. På papperet, i alla fall.
KÄLLOR:
Globotreks (2020) 40 Fun and Interesting Facts About India That Might Surprise You https://www.globotreks.com/destinations/india/fun-interesting-facts-india/ (Hämtad 2021-11-20).
Improbable Research (2021) Ig and a Duck in the Dublin Pubs https://www.improbable.com/2004/07/05/ig-and-a-duck-in-the-dublin-pubs/ (Hämtad: 2021-11-21).
Mohsen Milano (2021) The story of the living dead in India: They stare at me like I'm a ghost! https://mohsenmilano.com/en/%D9%82%D8%B5%D8%A9-%D8%A7%D9%84%D9%85%D9%88%D8%AA%D9%89-%D8%A7%D9%84%D8%A3%D8%AD%D9%8A%D8%A7%D8%A1-%D9%81%D9%8A-%D8%A7%D9%84%D9%87%D9%86%D8%AF/ (Hämtad: 2021-11-19)
Zeenews (2021) After 27 years of re-birth in govt records, Mritak Lal Bihari to remarry his wife https://zeenews.india.com/viral/after-27-years-of-re-birth-in-govt-records-mritak-lal-bihari-to-remarry-his-wife-2373395.html (Hämtad: 2021-11-20).
Ljudklipp:
BBC (2021) India’s living dead www.bbc.co.uk/sounds/play/m000ytzg (Hämtad: 2021-11-19).
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När Padesar Yadavs dotter och svärson oväntat dog, fick Padesar vårdnaden om sina barnbarn. Och för att ha råd med deras utbildning var han tvungen att sälja lite mark i byn han vuxit upp i. Mark som han ärvt från sin far. Han sålde marken - trodde han. Men efter ett tag hörde köparen av sig och sa att köpet inte var giltigt. Padesar ägde inte marken han sålt. Padesar reste direkt till den by där han var uppväxt för att reda ut missförståndet med marken. När han kom in i byn blev alla chockade när de såg Padesar. ‘Men du är ju död!’, sa de till honom. Padesar var förvisso inte ung, han hade passerat 70. Men död var han inte. Men snart upptäckte han att han faktiskt var det. Död. På papperet, i alla fall. KÄLLOR: Globotreks (2020) 40 Fun and Interesting Facts About India That Might Surprise You https://www.globotreks.com/destinations/india/fun-interesting-facts-india/ (Hämtad 2021-11-20). Improbable Research (2021) Ig and a Duck in the Dublin Pubs https://www.improbable.com/2004/07/05/ig-and-a-duck-in-the-dublin-pubs/ (Hämtad: 2021-11-21). Mohsen Milano (2021) The story of the living dead in India: They stare at me like I'm a ghost! https://mohsenmilano.com/en/%D9%82%D8%B5%D8%A9-%D8%A7%D9%84%D9%85%D9%88%D8%AA%D9%89-%D8%A7%D9%84%D8%A3%D8%AD%D9%8A%D8%A7%D8%A1-%D9%81%D9%8A-%D8%A7%D9%84%D9%87%D9%86%D8%AF/ (Hämtad: 2021-11-19) Zeenews (2021) After 27 years of re-birth in govt records, Mritak Lal Bihari to remarry his wife https://zeenews.india.com/viral/after-27-years-of-re-birth-in-govt-records-mritak-lal-bihari-to-remarry-his-wife-2373395.html (Hämtad: 2021-11-20). Ljudklipp: BBC (2021) India’s living dead www.bbc.co.uk/sounds/play/m000ytzg (Hämtad: 2021-11-19).
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Swami Janakananda är 82 år och har undervisat i djupgående yoga och meditation enligt den tantriska traditionen i drygt 50 år. Hans erfarenhet med yoga började redan när han var åtta år. Han halkade då efter i skolan på grund av rastlöshet och nervositet, och fick tips om en till synes enkel yogaövning - som senare skulle förändra hans liv.
I sitt utforskande av yogan kom han i kontakt med gurun Swami Satyananda, som blev hans lärare i Indien där han fördjupade sina kunskaper - både om yoga och sig själv.
År 1970 grundade han Skandinavisk Yoga och Meditationsskola i Köpenhamn, och kort därefter även Håå retreatcenter i Småland och ytterligare en skola i Stockholm.
I den här intervjun pratar vi om vad yoga och meditation är - och inte är, om hur det har gynnat Swami Janakananda i hans liv och varit ett sätt att utveckla lugn, närvaro, klarhet, kreativitet och energi. Han delar även med sig av sina tankar och insikter kring; människans natur, medvetandet och dess utveckling, dömande och moral, acceptans, autenticitet, chakran och kost - och mycket mer!
Mot slutet ger han också tips på saker som är bra att komma ihåg när det gäller yoga och meditation, både för nybörjaren och den mer erfarne. Mer information om Swami Janakananda och hans yoga- och meditationsskolor hittar ni här: Skandinavisk Yoga och Meditationsskola
Där finns också hans djupavslappning yoga nidra att köpa på olika språk.
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ENGLISH
Master yourself through yoga with Swami Janakananda
Swami Janakananda is 82 years old and has been teaching deep yoga and meditation from the tantric tradition in 50 years. His experience with yoga started when he was just eight years old. He was a nervous and anxious child and started to have trouble keeping up in school. Then he was told that he could try a certain yogapose, which later would prove to have a significant impact on his life path.
As he later was exploring and learning yoga, he met his guru Swami Satyananda, who became his teacher in India, where he deepend his knowledge and practice of yoga - and also learned more about himself.
In 1970 he founded Skandinavisk Yoga och Meditationsskola in Copenhagen, and shortly after also Håå retreatcenter in Småland and one more school in Stockholm.
In this interview, we talk about what yoga and meditation is - and what it's not. About how Swami Janakananda has benefited from it and how it can be a tool for developing calmness, be in the present moment, and get more clarity, creativity and energy. He's also sharing some of his insights about human nature, consciousness and it's evolution, judgement and morality, autenticity, acceptance, the chakras, food, and a lot more!
In the end he also gives some advice about what's good to remember when it comes to yoga and meditation, both for the beginner and people with more experience.
More information about Swami Janakananda and his schools here: Skandinavisk Yoga och Meditationsskola
There you also find yoga nidra to buy in different languages.
Intro in swedish, english speaking interview from 06:47.
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Bytt är bytt! Ja, det där med att byta grejer kan vara riktigtsvårt. Det är lätt att bli lurad, och lätt att ångra sig. I veckan avsnitt avfolksagopodden får vi höra om både bra och dåliga byten, och om byten som verkatdåliga men visat sig vara bra, och tvärtom.
Sagor i det här avsnittet
Draken och hans farmor – hittad av mig i Andrew Langs Gulasagobok, där anges att folksagan är Tysk.
Den magiska pottan – Hittad av mig i Svenska folksagor, däråterberättad av Birgitta Hellsing. Där uppges att sagan är upptecknad av SvenSederström
Trumman – hittad av mig i Folktales from India, redigerad avA. K Ramanjuan. Där anges att sagan från början är på Hindi.
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Ibland är goda råd dyra, heter det ju. Tur då att Folksagopoddenär helt gratis! För just detta avsnitt har goda råd som tema. Och goda råd blirdet i sagorna.. frågan är bara om de följs?
Sagor i detta avsnitt
Gå dit käppen pekar – hittad av mig i Sägner bland utdöendefolkslag, där återberättad av John Mercer, som uppger att sagan från börjankommer från polar-inuiter
Den gamla kvinnan och hennes husdjur – hittad av mig iSägner bland utdöende folkslag, där återberättad av John Mercer, som uppger attsagan från början kommer från Angami Naga-folket i Indien.
Buffel till tupp – hittad av mig i Folktales from India, sammanställdav A. K. Ramanujan, där uppges att den kommer från Indien
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In the last episode of Small Talks, Benjamin Pohlig meets writer and publisher Fred Taikon who has devoted his entire life to activism been an important voice for the Roma people in Sweden. A large part of his work has been to spread knowledge about the roma language, culture, and life. During Explorations of Now, Fred Taikon shared his experiences, and the history of nomadism, how nomads lived, travelled, and supported themselves in the past.
”The Roma people have been nomads since emigrating from India. During their travel, they have had different types of tents to live in. To make it easier to move from different places, they have had tents that were easy to set up. Some Romas had an animal pulling a cart, or a trolley. Some had donkeys on which they loaded their necessities.
Many people ask, why do these people travel around? Some thought that the Romas thought it was romantic and that they wanted a camp life. But that was not the case, the Romas had to support themselves. And the work they performed they found on the roads. All Romas were craftsmen of various kinds. Many of them were coppersmiths and blacksmiths, which meant that they tinned copper vessels and made plows and other tools for farmers. In recent times, the Romas practiced a so-called ”Spilo”. Where they played and danced for a paying audience, the women were often fortune tellers.” – Fred TaikonExplorations of Now is a collaborative project between Cullberg, Kultivator and The Institute for Future Studies, and funded by the Postcode Foundation. 12-15, 19-22 August 2021.
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