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Fear of Transience: Excerpt from Shaheen Bhatt’s ‘I’ve Never Been (Un)Happier’

‘I don’t write about my experiences with depression to defend the legitimacy of my pain. My pain is real; it does not come to me because of my lifestyle, and it is not taken away by my lifestyle,’ says Shaheen Bhatt in her multidimensional philosophical tell-all book, I’ve Never Been (Un)Happier.

A poignant illustration of her day-to-day struggles with depression, Shaheen Bhatt’s memoir is crucial in starting a conversation that has been hushed for too long.

Read on to find an excerpt to begin a dialogue around mental health in India.

**

Perpetual bliss does not exist and anyone who peddles the belief that it does, or tries to convince you that there is a secret path through the woods that leads to an oasis of unending peace and happiness is either deluded, or a liar.

For too long we’ve been convinced that the emotional fairy tale—the perfect state of emotional well-being— exists, and that it’s tantalizingly close but just out of reach. We’ve been convinced that it exists and we’ve been convinced that there’s something fundamentally wrong with us for not being able to attain it.

It’s high time that we realize that there’s nothing wrong with us.

There’s something wrong with the fairy tale. Perpetual bliss does not exist, and saying that does not make me a nihilist.

I sit on the same see-saw that we all do and it continuously goes up and down, shifting between darkness and light—it’s the same for us all. Some of us simply stay down a little longer in a dark that’s just a little darker.

Transience is something we’re all so afraid of, and we live in perpetual fear of a new, different reality.

But thank God for transience because even though it means that happiness doesn’t last it also means that pain eventually passes.

It means that neither heaven nor hell are permanent.

There is nothing glorious or freeing or romantic or lovely about depression. Depression is a monster, a villain and thief, but even the worst of experiences teach you something. Depression has taken a lot from me and it has also given me a lot, but only because I eventually demanded it. I demanded my lessons and I took them head on.

‘You must not allow your pain to be wasted, Shaheen,’ my father said to me. I chant that quietly to myself—‘My pain must not be wasted,’ I say—and I try to learn, I try to do. I grieve and cry and hurt but I also take my medication and go to therapy. I watch my soul being bent and twisted into painful, unnatural shapes and marvel at how I’ve never seen it from those angles before. There are still days and weeks and months when I am also consumed by depression, when I forget all my lessons, when I forget everything but the pain. And that’s also when I turn to the very idea I’m afraid of: transience.

I remind myself if happiness is fleeting, then so is sadness.

I remind myself depression is the weather, and I’m a weather-worn tree.

I remind myself even the worst storms pass.

I remind myself I’ve survived them all.

 

**

A topic of massive interest to anyone with mental health disorders, I’ve Never Been (Un)Happier stretches out a hand to gently provide solace and solidarity. Go get your copy today!

The Maoists and Nepal: Excerpt from ‘The Nepal Nexus’

The Maoist revolt, despite its ultimate failure, played a decisive role in the socio-political transformation of Nepal. In The Nepal Nexus, author Sudheer Sharma attempts to present a nuanced understanding of the poverty, oppression and unemployment that drove the revolt.

He further assesses the relationship between the Maoists, the monarchy (Durbar), and the Indian establishment (Delhi) to understand the trajectory of the revolt.

Here is an excerpt that introduces the strand of the book:


The previous decade (1996–2006) had witnessed major upheavals in the Nepali body politic. The subsequent decade was usurped by the uncertainties of protracted political transition. This book covers both periods. It is focused on the origin and expansion of Maoist revolt, but is not a history that covers all the aspects of the Maoist movement. It merely places them at the centre and analyses their chaotic relations with the monarchy (termed ‘Durbar’ in this book) and the Indian establishment (called ‘Delhi’). In other words, this book is an account of a three-way interplay between Delhi, the Durbar and the Maoists which has had a profound impact on the present.

In the two and a half centuries since the establishment of the modern Nepali state, the ten-year people’s war posed its greatest internal challenge. Thousands of people took part in that armed movement risking their lives in pursuit of the dream of communist revolution. It was during this people’s war that the country could take great strides towards a progressive social agenda, such as the republic, a Constituent Assembly, social awareness of inequality, and inclusion. The Maoist revolt played a decisive role in the socio-political transformation of this feudal unitary Hindu state.

Certainly, that revolt was born in the hills of Nepal, and not in Delhi or the Durbar. But to fulfil their own interests the latter two played indirect roles in its expansion. Initially, the Durbar took a soft approach towards Maoists in the belief that it would lead to the failure of the parliamentary system restored in the early 1990s and pave the way for the return of an assertive monarchy. Therefore, the Durbar did not allow the army, which had remained under its control, to venture out of their barracks for the first six years of the insurgency. The lack of support from the army meant that the police was forced to confront the guerrillas alone and, in the end, was decisively defeated by the latter.

How did the conflict between the government and the Durbar flare up when the latter did not allow the army to be deployed against the Maoists? How did the rebels take advantage of such fissures within the state? How did they establish relations with the Durbar? How and why did the king’s brother have a secret dialogue with the Maoists? How did the palace massacre push Nepal’s politics towards a new phase? This book attempts to examine these questions.


Get an inside look into a highly turbulent time in the geopolitics of Nepal.

Puzzled by Persia: A Tale of Mis-Adventures from ‘The Travel Gods Must Be Crazy’

Dreaming of glorious sunrises and architectural marvels in exotic places, energy economist Sudha Mahalingam often landed up in situations that were uproariously bizarre or downright dangerous.

Punctuating her droll stories with breathtaking descriptions and stunning photographs, in her book The Travel Gods Must Be Crazy, Sudha invites readers on an unexpected and altogether memorable tour around the world!

One such destination was Iran, where she was pleasantly surprised at the safety, hospitality and the culture despite travelling solo and since just this one book couldn’t cover all of the author’s escapades, here’s an all exclusive and unforgettable episode from the author’s visit to Iran!

***************************************

When I land in Tehran airport on a balmy day in November, I have a split-second decision to make—who to go with. For, there are two placards displaying my name, one held aloft by a burly man who also has two other placards with other names. The other, with my name scrawled in English by hand, is held by a demure young woman in a stylish manteau, kohl-rimmed eyes scanning the crowds pouring out of the airport. Instinctively, my legs lead me to the woman. Both of us exchange smiles as she leads me out of the airport. I am not sure who she is, although I guess she is not from the conference secretariat. The burly man must be.

As soon as we had boarded the Mahan Airlines plane, we had been shown a video of how women should cover their heads and behave modestly. When it was time for landing, we were all instructed to don our hijabs or chadors and headscarves. I had already bought a hideous yellow-green one from the by-lanes of Nizamuddin Basti in preparation for my first visit to this mysterious country reeling under the Islamic Revolution. When I pull he chador over my head, I realise I am the only woman in a non-black garment in the entire plane. In the next few hours, it becomes apparent to me, I am the only one in non-black chador in the entirety of vas Persian landscape as well.

Haleh, I find out, is the elegant wife of Professor Abdul Majid Eskandari of Tehran University, with whom I had corresponded about my travel plans in Iran. When I had received an invitation to speak in an energy conference in Tehran, my cupidity asserted itself and I had planned to explore at least Shiraz and gorgeous Esfahan on this precious trip to a country relatively unknown to the world in 2003. Little did I know that I would end up going to that country several times over the decade. I needed local help to arrange bookings in Iran and a JNU professor had put me in touch with Eskandari. Honestly, I did not expect Eskandari to send his wife to fetch me from the airport.

If she is taken aback by my outrageous colour choice, Haleh reveals nothing of her surprise. She speaks only a smattering of English. We communicate mostly through gestures. When did that deter me from carrying on a conversation? I mime and clown and she is indulgent. She hails a taxi cab and we both hop in. ‘Have oil, will drive’ seems to be the motto of Tehranians. With a litre of benzene costing less than a Rupee then, Tehran’s wide avenues are choked with traffic and benzene fumes. Paykan after battered paykan jostles for space alongside swanky Volvos and Mercs. The avenues are broad and tree-lined, but the vehicles are bumper-to-bumper.

I crane my neck past the traffic to spot Mt. Damavand clothed in snow. Like Mt. Rainier in Seattle, Damavand is a beacon that beckons aspiring climbers from around the world, those that can manage a visa. We drive for the next hour through heavily trafficked roads to a beautiful suburb. When we alight at the apartment gates, Haleh punches some numbers on the security lock and we enter. As soon as we step into her apartment and shut the door, she yanks her scarf out to reveal gorgeous flaming red tresses that fall to her shoulders. Off comes the manteau too, to reveal a chic and tight Dolce & Gabbana t-shirt over sequinned jeans. I wonder why dress so stylishly when nothing can be seen outside of homes. But Iranian women love their fashion and their make-up regardless.

Haleh switches on the TV while she goes to fetch some lunch for me—boiled broad beans and rice. (Eskandari had been informed of my dietary peculiarities.) A Persian soap is playing on the small screen. Even in indoor domestic scenes, women are fully chadored and demure.

Haleh has a hairdresser appointment that day. She asks me through sign language whether I’d like to go with her. Why not? I am ready in a jiffy, donning my matronly and ugly chador outmoded by a century at least and she, in another stylish manteau and bespoke scarf from Cartier’s or Yves St. Laurent or some such. We head to the local market heaped with assortment of goods—luscious fruits, ersatz labels of fashion designers piled high, and household goods and heaps and heaps of dried fruits.

But we head straight to the salon where she is whisked away behind a screen to be fussed over by a posse of female hair dressers. I survey my surroundings, wondering how much more the hairdressers can do for her already gorgeous hair. Two of the salon’s windows are plastered with hundreds of price stickers with glamorous hairdos of every description and hue—flowing, curled, bobbed, coiffured, crew-cut, in blonde, brunette, black and even streaked—all presumably western women. As I pore over this window, mouth agape, I realise why. You can’t show women’s hair in public in Iran, not under any circumstances. So the hairdressers had come up with the ingenious idea of not showing the face, but only the hairdo. Each face is plastered with a price tag—a few thousand Turmans. May be because they can’t display their hair, Iranian women seem to be obsessed with coiffuring it.

This strict rule that forbid women from showing their tresses comes to haunt me elsewhere, too, although mine is nothing glamorous—limpid and grey. Three days later, I was in the conference, on the dais with two other speakers and three Iranian dignitaries—ministers and the head of the institute which had invited me. That was because I was one of the speakers in the very first session of the conference, after the inaugural address. There is a battery of cameramen and women, training their lenses on the stage to capture the minister’s inaugural address. Flashes pop. Even as I was blinking in the bright light, I feel a tap on my shoulder. A conference factotum whispers in my ear, asking me to pull my scarf tight—the hair in front was showing. Contrite and confused, I try to tuck as much of my unruly wisps into my scarf in the full glare of cameras and flashes.

That evening, Eskandari drops me off at Mehrabad airport to put me on a plane to Shiraz. The flight was late by two hours, but he assures me it is okay. I have been booked into the guest house in Shiraz University. The plane lands around 11 pm. As I step out, a cab pulls up beside me and I hop in. Another passenger comes running, yanks open the front door and dives in, muttering an apology to me. That’s when I realise it is not unusual for total strangers to share a ride. The cab deposits me at the gate of Shiraz University where I would be staying three nights. There is a bell pull at the gate which the cab driver pulls and waits for the caretaker to come and open the gate.

An elderly caretaker emerges from the shadows. Obviously, he was expecting me. The cab leaves only after I am let in. The caretaker leads me wordlessly through the winding internal roads to the reception of the women’s guest house. He gestures me to sit on the sofa and disappears into an adjoining room to re-emerge with a thermos in hand. At that hour, close to midnight, he whips out a glass mug and pours the reddish black tea into it and proffers a bowl of sugar cubes. I pick one and plop into my tea and he looks at me disapprovingly. He pours himself a glass too, bites the sugar cube between his teeth and sucks the tea through the sugar cube. That’s the way Iranians drink their tea. Anybody who does otherwise is deemed uncivilised, I suppose.

Over the next few days, I wander around majestic Persepolis, the ancient capital of the mighty Darius and Xerxes, elegant and sophisticated Shiraz and seductive Esfahan. For those of us whose childhoods were enlivened by tales of Haji Baba, the very mention of Esfahan might conjure up visions of busy bazaars laden with a profusion of goods of the oriental variety, mullahs hurrying down the labyrinthine alleys, exquisite mosques, minars and sprawling gardens at every bend and corner. Indeed, Esfahan today is all this and more. It is a modern city with wide roads, frequent air, train and bus connections from major Iranian cities, and is the seat of an accomplished modern university. If you go looking for your beloved Haji Baba, you might even find one. But you will also find elegantly dressed men and women promenading the sidewalks and tucking into feludae served in polystyrene foam cups. Horse-drawn tourist carriages jostle for space alongside fast cars and motorbikes and touristy shops packed with every conceivable kitsch alongside genuine Persian handicrafts vie with one another for the attention of your wallet.

Over the next many visits, Iran holds out many surprises for me. One thing that came across clearly is that it is absolutely safe for women, especially foreign women to travel alone in this country. I visited Qom, the mullah factory, Yazd, the desert caravanserai, Tabriz of Persian carpet fame and of course, Persepolis and Shiraz and drop-dead gorgeous Esfahan, all alone. I even visited the secretive Natanz town infamous for its uranium enrichment plant, but no one shooed me off.

At the stunning Loftullah mosque in Esfahan, I am first issued an entry ticket meant for locals. As I count the wads of Rials and Turkmans in confusion—even an entry ticket in Iran would run into thousands of Rials putting the Japanese yen to shame—the counter official asks me something in Farsi. I nod my head. He grabs back the ticket and issues me a dollar-denominated one which cost ten times as much! Wearing the stylish manteau which Haleh had kindly lent me doesn’t help. My Indian headscarf is a dead giveaway!


Get a copy of The Travel Gods Must Be Crazy for more such breathtaking adventures!

Ruskin Bond on friendship and farewells

‘It was 1947, and life was about to change quite dramatically for most of us’

In the third part of his memoir, thirteen-year-old Ruskin Bond is back at school, doing what he loves – reading, goal-keeping, spending time with his friends and eating lots of jalebis. But things seem to be rapidly changing all around him. Whispers of a partition haunt the corridors of his school. Does the formation of a new, independent India mean saying goodbye to old friends-and, with it, the shenanigans they got up to?

In Ruskin Bond’s inimitable style, Coming Round The Mountain gives us some wonderfully wistful and poignant snapshots of friendship and the farewells brought on by the relentless change at the end of an era. Here are some of them:

~

The fearsome-sounding cliques one forms in childhood

‘I was turning thirteen in May that year. My best friends were Azhar Khan, who was my age; Brian Adams, who was a year younger; and Cyrus Satralkar, who was the youngest. We called ourselves the ‘Fearsome Four’, although there was nothing very fierce about us.’

*

The best friends are those who extend a hand when we need it most, whether or not we know precisely that we need them

‘I’d been going through a different period, adjusting to my stepfather’s home in Dehra and learning to cope with the world at large. Although a shy boy, I needed friends, and I was quick to respond to those who offered me friendship.’

 *

The irrelevance of cultural barriers in schoolboy comradeship

‘We were not in the least interested in each other’s religions or regional backgrounds. Adults seemed to think it important; but at thirteen, friendship and loyalty seemed to matter more.’

*

When adversity (or at least a compatibility of vices) brings you together

‘The catalyst for our bonding was that early -morning rouser for PT. For some reason— or different reasons—the four of us overslept one morning and failed to turn up on the first flat for our exercises. Our absence was duly reported by a senior prefect, and we were summoned to the headmaster’s study for the usual punishment. At least three strokes of the cane were to be expected.’

*

A friend who feeds is a friend indeed

‘World War II had been over for more than a year, but some food items—butter, cheese, chocolates—were still hard to come by. Brian divided his Kraft cheese into four portions, and each of us had his share. Now, there was a friend!’

*

The difficult feelings of older people who have to see enormous upheaval in all they have held dear

‘Dunda Hawkes had been deeply affected by the division of India. He was a simple man who, like my father, had been to army school and spent most of his life in barracks or on the march. He had become a boxing champion and was responsible for making sportsmen and athletes out of most of us.’

 *

The poignant uncertainty of goodbyes in that year of changes

‘Azhar was beside me, his arm around my shoulders. ‘Time to say goodbye,’ he said. ‘I’ll write to you. We’ll meet again—some day, somewhere.’ Surely we would meet again. The world hadn’t come to an end. But the light was going out in a lot of lives, and it would be some time before it came on again.’

*

 When the absence of a friend seems like a removal of an aspect of one’s own being
Front cover of Coming Round the Mountain
Coming Round the Mountain || Ruskin Bond

‘Sometimes we don’t really value our friends till we have lost them. Azhar’s departure left quite a gap in my life. He had been someone to whom I could talk freely, someone to whom I could confide and share my dreams.’

 *

The love of a friend does not need to be put in words for one to know that is there 

‘Send me lots of beautiful postcards,’ I said. We shook hands. In those days we were not given to hugs and demonstrations of affection. But I loved my friends, and they knew it and loved me too.’

10 Facts that Portray a Thriving Christian Culture in India Prior to Portuguese Imperialism

‘Here are many and boundless marvels; in this First India begins another world.’

Jordanus Catalani, the first bishop of the Church of Rome in India, introduced the northern part of the subcontinent to his readers in fourteenth-century Europe in this manner. Two hundred years before the advent of Vasco da Gama, Western Christianity had already arrived in India, finding among its diverse people and faiths the Church of the East at home since the beginning of Christianity.

Siddhartha Sarma’s gripping narrative traces the cross-cultural trade of Antiquity which established the roots for the spread of Christianity in the Apostolic Age, across the intervening centuries to the alliance of Roman Catholic Church and the Portuguese crown which pursued an imperial policy.

Carpenters and Kings is a tale of Christianity and, equally, a glimpse of the India which has always existed: a multicultural land where every faith has found a home through the centuries.

The presence of Jewish communities in the western coastal region of India went back to the Achaemenid Persian Empire.

 The first Jewish communities in India are likely to have established themselves in coastal cities in the north-west around the beginning of the fifth century BCE, during the expansion of the Achaemenid Persian Empire. Eventually, Jewish diasporic groups would settle along the Konkan, Malabar and Coromandel coasts. These, the oldest of India’s Jewish communities, are known as the Cochin Jews. But there have been others down the centuries, particularly after the formation of the Jewish diaspora following the destruction of the Second Temple in Jerusalem by the Roman Empire in 70 CE.

The Acts of Thomas, which was considered Scripture by early Christians of both Asia and Europe, describe the miracles of the apostle Thomas in India.

‘Send me where you want, but send me somewhere else. Not to India.’ Thus begins The Acts of Thomas, an account of the coming of the apostle Thomas to the subcontinent. Tasked with spreading the word of Christ among the Indians, a reluctant Thomas is finally compelled to travel to the subcontinent as a carpenter. In India, according to The Acts, he preaches among the people, heals the sick and converts royal families before being martyred. While not an account of history, The Acts does convey an idea of how Jews, Christians and other people of West Asia thought of the polytheistic Indians in that early period of Christianity. India was therefore a vital part of the early Christian imagination of the known world.

The slow spread of Christianity among Jewish communities in India in the Apostolic Age itself.

By the end of the Apostolic Age, Christianity had spread among Jewish communities and Gentiles in Greece and other parts of the Roman Empire including the Italian Peninsula and Egypt, besides Persia and north-western India, but perhaps no farther than the coastal areas of the subcontinent. As the ecclesiastical structures to minister to these communities grew, it would have been difficult for smaller communities of Christians in the interiors of India to be closely connected to centres like Edessa in Mesopotamia, where The Acts of Thomas was written and where the remains of the apostle found a final resting place. In coastal India, the first Christians were almost certainly converts from Judaism. There might not even have been a conscious break from the religion of their ancestors. Conversion by Indian Jews to Christianity at that point would have been part of internal religious reform within Jewish communities, led by baptizing cults. This happened in the Middle-East in that period as well.

The famed tale of the Christian prince Josaphat and his conversion by the hermit Barlaam, appears to be based on the tale of the Buddha.

Jataka stories percolated from India to the Sassanid Persian Empire in the sixth century CE. By the 11th century, these stories had circulated in Europe, where eminent personages of the Church and ordinary Christians believed that Prince Josaphat, based on the prince who became the Buddha, had been a Christian. The tale of Josaphat and the supposedly Christian monk Barlaam became one of the first bestsellers of the age of printing, with editions of the legend selling more copies than the Bible. Barlaam and Josaphat became the most famous and lauded Indians in Europe in the Middle Ages and were canonized by both the Latin and Greek Churches. By the time the Portuguese arrived in India, there was a great deal of curiosity about what the Indians thought of the two men.

The author of The Christian Topography, Cosmas ‘Indicopleustes’ found thriving Christian communities in Konkan and Malabar in the sixth century.

 Cosmas’s reputation among later scholars was so indelibly tied with his visit to India that he became known as ‘Indicopleustes’, the sailor to India. The old ports of India were as vibrant as ever, and there was still a vast market for western goods. Sailing south from Bharuch, Cosmas arrived at the town of Kalyan where he found a resident Christian community with a bishop ordained and sent from Persia. Syrian Christians had a well-entrenched ecclesiastical order in the coastal cities of northern Konkan. In ‘the country of Male’, that is the Malabar Coast, Cosmas found both pepper and a church of respectable size. He also found an established Christian community in Sri Lanka.

 Tibetan Buddhist texts dating from the eighth to the ninth centuries mention ‘Jesus the Messiah’.

At the beginning of the twentieth century, a sealed cave in the region of Dunhuang in western China was found to contain a treasure trove of Tibetan manuscripts from the fifth to the eleventh centuries, which reveal the impact of Nestorian Christianity on Tibetan Buddhism. One of the manuscripts, dated from the late eighth to the early ninth centuries, tells the reader to prepare for the End of Days, when ‘the god known as Jesus the Messiah, who acts as Vajrapani and Sakyamuni’ will return. This ‘judge who sits at the right hand of God’ will arrive and teach yoga to believers, who are told not to fear any demons or malevolent spirits. For Tibetan Buddhists of this period, Christ was supposed to return and fulfill the functions of Buddha Maitreya during the End Times.

The writings of Giovanni of Montecorvino have extensive notes on the Deccan and on the existing Christian communities.

In 1291, Giovanni of Montecorvino, a Franciscan friar, was directed to travel to the East from Persia. Starting from the city of Tabriz, Giovanni travelled to the Persian coast and then by sea to India, where he formally established the Latin Church. Giovanni spent thirteen months in India preaching among Syrian Christians, whom he found in abundance along the western coast, and the Hindus. He spoke of his favourable impressions of the land and the people.

 The strange case of the Four Martyrs of Thane, the most well-known historical Christian martyrs in India in the Middle Ages, also shows how the first Western Christian travellers to India came in contact with the resident Syrian Christians.

Three Franciscan monks and a lay European, Demetrius, arrived in India in 1317 and were hosted by the Syrian Christian community of Thane. The man at whose house the Franciscans were staying beat up his wife after a domestic quarrel. The woman complained to the local Muslim judge or ‘qadi’ against her husband and added that she had four male witnesses to the crime, monks from Persia. The qadi called for the Franciscans and Demetrius. The hearing then seems to have digressed into a religious debate between the qadi and other learned men present there, and the Franciscans. The qadi asked them what their view was of the Prophet, at which Thomas, one of the Franciscans, made some derogatory remarks against him. The court declared them guilty of blasphemy and they were sentenced to death.

 The writings of Jordanus Catalani, a Dominican friar from southern France which describe a largely tolerant Hindu society.

Jordanus, who originally arrived in India with the Franciscans who were martyred, spent more than a decade afterwards travelling in western and southern India. From his travels emerged the Mirabilia Descripta, the most detailed and scholarly account of India by a European in the Middle Ages. He found the Hindus welcoming towards Christian missionaries and never feared for his safety while preaching among them. In fact, missionaries would be treated with warmth and respect by Hindus across the land, and their safety would be ensured. Whenever a Hindu chose to be baptized, the people or the authorities would not create any hindrance or persecute either the convert or the missionary. This freedom, said the Dominican, was common to Hindu and Mongol societies and among other people east of Persia in his time. Jordanus met Indian Christians and discovered the deep roots of the Church of the East in the subcontinent. He would eventually be ordained the first bishop of the Church of Rome in India, with his seat at Kollam in what is Kerala today. Over the remainder of the 14th century, dozens of Christian monks and scholars travelled to India or through the subcontinent on their way to China, and wrote about Indian society.

 The Papal Bull of Pope Nicholas V seemed to have considered India as a Christian nation prior to the Portuguese arrival in Kozhikode and the beginning of European colonialism.

In 1454, Nicholas issued a second bull, the Romanus Pontifex, which expanded on the earlier Dum Diversas. The Portuguese were charged with exploring the seas and finding a route to India, ‘whose people are said to worship Christ’, and to convince the Indians to join an alliance with Europe against the Muslims. Nicholas and his advisers seem to have completely misread Church history on the situation in India, and assumed that Indians were mostly Christian.


Get your copy of Carpenters and Kings today!

Do You Want To Be An RJ? Here Are Five Things To Note!

Let’s Talk On Air is the perfect book for you if you have always dreamed of becoming a radio jockey! Take a deep dive into the lives of fourteen eminent radio presenters to learn about the people behind the iconic voices that have entertained us via the airwaves-one of the oldest forms of communication. Get to know the challenges, ideals, inspirations, favourite songs and icons of the popular radio jockeys of our time, including the legend Ameen Sayani, and maybe this can be a career which inspires you too!

Here are some useful bits of wisdom imparted by these famous radio presenters!

RJ Ameen Sayani

“A radio host should be able to make their listener not only hear but also feel. The listener should be able to comprehend what you mean. What you say on-air must be factual. So always remember to do your homework! If you know your facts, you will naturally speak with confidence.”

RJ Anuraag Pandey, Radio Nasha 91.9 FM and Fever 104 FM

“Be original. And don’t become a radio jockey for instant fame. The key to longevity is to keep in touch with the pulse of the people you are catering to. Read about them, meet them. Only if you know common people can you connect with them like an old friend.”

RJ Prithvi Vishwanath, Fever 104 FM

“Radio to me is not about the voice as much as it is about the personality! Don’t hesitate to be you. Remember, you cannot always please everyone. Just work on your language, diction and communication.”

RJ Rohini Ramnathan, Radio Nasha 91.9 FM

“As a jockey, you analyse song lyrics and film dialogues. It is literature, poetry and philosophy. You have to understand rhythm, rhyme and verse. And if you read a lot, you can successfully have a better conversation with your guests, irrespective of which “field they belong to.”

RJ Yunus Khan, Vividh Bharati 102.8 FM

“One good quality to have is being interested in many different things, like music, literature or sports. You must have a fairly good knowledge of diverse matters that concern most people, and you must have a good vocabulary. You must love talking to people, particularly strangers. And you must really love music and songs.”

 

Do you want to be an RJ and entertain tons of listeners? Then this book is for you!

 

 

 

 

 

 

 

 

 

 

 

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