World’s Oldest City with Scientific Evidence (Media Never Tell You The Truth

What happened to Dwarka city? Why did the excavation stop?

Though I do not have ‘to the’ point insights in this matter as it was a very confidential project, the reasons I can think of majorly are corrupted officials involved, selfish interests which did not pan out the way they were anticipated, a fear that the discovery would have challenged the very existence of a lot of other beliefs or they discovered what they were looking for and decided that World is not yet ready to know the truth, maybe it was not stopped maybe it was completed and since they could not share their findings it was never disclosed.

Coming to each one by one: As a fellow Indian, you can relate how easy it has become to have your way by just paying it up with money here. At the end of the day for any kind of excavation within our National Boundary, certain officials need to permit it. So, if they get any kind of pressure from higher officials or a decent enough bribe, stopping an archaeological project is no big deal for them.

Another possibility: The submerged city of Dwarka has all the treasures that were owned by the people living in it and allegedly everything is still there. So, there is a possibility that people who lunged out to excavate it had personal interests which might or might not were fulfilled and to keep this word shush it was stopped abruptly without any documented proof or findings.

Third prospect: It is a possibility that they realized that it was actually not just a city that was overpowered by ocean but it was indeed special. They might have encountered a few things during this time that made them fear of the next outcome. As explained by Mula Hasbara, world is not ready to accept that Hinduism is the oldest religion from which every other religion sprouted, that once Hinduism was the way of life for the entire mankind. So, they might have encountered with the reality in some way and got too afraid to share it with the world.

Final Prospect, the optimistic one: They actually solved the mystery of Mahabharata and realized that, that great war, Dharam Yudh, did happen in the History, they might have found sufficient proof that could make Hindu epics real History books. But then second thought would have entered their mind “World is not ready for this”. So, decided to keep it a secret, continue to work on it without making it public what they found and on what they would be researching further.

Being very optimistic, I hope the final prospect is the reality and soon we hear the public announcement of the discoveries made during the Dwarka excavations!

Money would be an obvious factor, and has mentioned by others.

Plus if you have dived for even like half an hour, you would understand just how extraordinarily complicated archaeological work would be. It is not easy. And surely it wouldn’t be unreasonable to imagine that the ASI simply couldn’t find enough marine archaeologists for the dig.

But one reason I think behind not just the specificity of Dwarka but the way history is treated in our society, is that between two competing sets of zealotry, one which seeks to find proof of nuclear powered missiles in Ancient India so that he can “own” the libs and another, which seeks to make it a complete taboo in finding historical clues in religious texts because his mind hasn’t evolved to a state where he can comprehend using evidence to separate historical bits from mythology.

Both the idiots are among many to be found in India and have been engaging in ideological wars with each other where the goal is to use more twisted versions of history to only justify their own core beliefs. Any deviance is quickly labeled as heresy by the side who fears its core beliefs are being challenged.

Well the only reason that i can think of is the challenge these findings present to the belief system of the historians around the world. So far Mahabharata & Ramayana were considered only a myth but the findings indicate towards the pre-Sumerian civilization and proving every first civilization theory wrong.

Its the same reason why Gobekli tepe excavation was also stopped as the findings showed the signs of a very advance civilization in existence 13000 yr ago.

Dwarka itself shows signs of existence 36000 yrs ago.

I heard from one of my friend’s room mate, who was from a place near Dwaraka, that the archeologists found something, which science could not explain. Like for example, the dating of some artifacts being older than the age of the planet Earth, which would tag them as Extra Terrestrial or something like that!!!

Gulf of Khambat Exploration (Gulf of Cambay)

In 2001, the students of National Institute of Oceanography were commissioned by the Indian Government to do a survey on pollution in Gulf of Khambat, seven miles from the shore. During the survey, they found buildings made of stones covered in mud and sand covering five square miles. Divers have collected blocks, samples, artefacts, and coppers coins, which scientists believe is the evidence from an age that is about 3,600 years old. Some of the samples were sent to Manipur and oxford university for carbon dating, and the results created more suspicion since some of the objects were found to be 9000 years old.

It is indeed overwhelming to find that what had been discovered underwater at the bay of Cambat is an archaeological site, dating back to 7500 BC and older than any previously claimed oldest sites of civilization.

Findings at the Dwarka excavation site

Marine archaeological explorations off Dwarka have brought to light a large number of stone structures. They are are semicircular, rectangular and square in shape and are in water depth ranging from inter tidal zone to 6 m. They are randomly scattered over a vast area. Besides these structures, a large number of varieties of stone anchors have been noticed along the structures as well as beyond 6 m water depth.These findings suggest that Dwarka was one of the most busy port centers during the past on the west coast of India. The comparative study of surrounding sites indicates that the date of the structures of Dwarka may be between Historical period and late medieval period.The ruins have been proclaimed the remains of the legendary lost city of Dwarka which, according to ancient Hindu texts, was the dwelling place of Krishna.

The underwater excavations revealed structures and ridge-like features. Other antiquities were also found. All the objects were photographed and documented with drawings – both underwater. While underwater cameras are used for photography, drawings are done on boards – a transparent polyester film of 75 micron fixed with a graph sheet below. The graph sheet acts as a scale. One or two divers take the dimensions and the third draws the pictures. The Public Works Department routinely conducts dredging in these waters to keep the Gomati channel open. This throws up a lot of sediments, which settle on underwater structures. Brushes are used to clear these sediments to expose the structures.

* Seals, inscriptions, which have been dated to 1500 BC.

* Pottery, which have been dated to 3528 BC.

* Stone sculptures, terracotta beads, bronze, copper and iron objects.

Until recently the very existence of the city of Dwarka was a matter of legends. Now, that the remains have been discovered under water, and with many clues seeming to suggest that this, indeed, is the legendary Dwarka, dwelling place of lord Krishna, could it be that lord Krishna and his heroics were more than just a legend?

Findings at the Gulf of Khambat excavation site

On the other hand explorations conducted in the Gulf of Cambay waters revealed sandstone walls, a grid of streets and some evidence of a sea port 70 feet under water, and artefacts dating back to 7500BC. Among the artifacts recovered were a piece of wood, pottery sherds, weathered stones initially described as hand tools, fossilized bones, and a tooth. Artifacts were sent to the National Geophysical Research Institute (NGRI) in Hyderabad, India, the Birbal Sahni Institute of Paleobotany (BSIP) in Lucknow, India, and the Physical Research Laboratory in Ahmedabad, India. The piece of wood was carbon dated to an age of 9,500 years old.

NIOT returned for further investigation in the Gulf from October 2002 to January 2003. During these excavations, NIOT reported finding two paleochannels flanked by rectangular and square basement-like features. Artifacts were recovered by means of dredging, including pottery sherds, microliths, wattle and daub remains, and hearth materials. These artifacts were sent for dating at the laboratories of Manipur University and Oxford University and were concluded to be 9000 years old

Mainstream scientists maintain that ancient Indian culture/civilization goes back some 4-5 thousand years. Yet the ruins below the Gulf of Cambay go back at least 9 thousand years proving that the ancient indian civilization is much older than originally believed.

How did carbon-14 dating on the submerged Dwarka (12000 years old contradict history and logic)?

The City of Dwarka had existed from 32,000 to 9,000 BC??

The modern city of Dwaraka is to be found in Saurashtra and is a great pilgrim center since our scriptures declare it to be the seat of the Yadava clan and Lord Krishna’s capital. However according to the stories mentioned in many of the Puranas like, the Mahabharata, Harivamsa, Vishnu Purana etc. that fabled city of Dwaraka had been washed away into the sea. Soon after the Lord left his mortal body, the city was washed away as he had predicted, the scene of which has been graphically described above.

32000 to 10000 BC

Wood and pottery chards were found that can be dated back to 32,000 years again proving that the time limits set in ancient Hindu scriptures might be true even though most westerners dismissed it as being absurd. But now with these findings they cannot help but believe, if they want to believe. For many years now western Indologists have shut their eyes to the glory that was ancient India. The city had existed from 32,000 to 9,000 BC.

Dwarka – an ancient city supposedly mythical – was accidently found submerged in sea near the coast of Bay of Khambat:+

At the end of Ice Age, 32000 years ago, melting ice raised the level of seas and the flourishing city of Dwarka sank into sea. It means Sri Krishna’s city Dwarka was flourishing during the Ice age.

Bill Gates is ranked the fourth richest person in the world with a net worth of $128.3 billion

Even though Gates made his early billions through Microsoft, the world’s largest software company that he cofounded with his childhood friend Paul Allen in 1975, he has either given away much of his stake in the company or sold it. Among the entities to which he has donated his stock is the Bill and Melinda Gates Foundation that received $35.8 billion worth of Microsoft stock. Till last year when he stepped down from the company’s board, Bill Gates owned just about 1 per cent of the company’s shares. Which also means that no matter how poorly Microsoft does as a company, Bill Gates’ personal wealth may not be that adversely affected.

Gates has since invested in several other entities. The Canadian National Railway is one such company in which Gates invested $11.8 billion. He has made similar investments in different publicly traded companies though an entity called Cascade Investment.

Till early this month, Bill Gates was worth about $130.5 billion. However, following the divorce announcement on May 3, Cascade Investment transferred about $2.4 billion in securities to Melinda Gates denting his net worth ever so slightly to $128.1 billion. Despite the small drop in his wealth, Bill Gates managed to still retain his position as the fourth richest person in the world.

Gates has also been in the news for purchasing large tracts of farmland across North America. By some estimates, Bill Gates is said to own at least 242,000 acres of farmland in the US, making him the largest farmland owner in the country.

How much money does Bill Gates make in a minute?

His wealth has been growing by leaps and bounds over the last several years, which has helped him remain among the top five richest people in the world for a long time. Between 2018 and 2019, Bill Gates’ net worth went up from about $90 billion to about $106 billion. Which is to say he made a cool $16 billion in that one year alone.

A simple back-of-the envelope calculation would reveal that if you earned $16 billion in one year, you’d be making a little over $43.8 million in a single day, which then comes to a little over $1.8 million every hour. Divide that figure by the number of minutes in an hour and you’ll see that Bill Gates makes about $30,400 every single minute.

Different magazines calculate net worth differently. While Forbes runs a live tracking of the net worth of some of the world’s richest people, Bloomberg runs the Bloomberg Billionaires Index to do the same. Due to various factors, there’s always a slight discrepancy in the way the net worth of people is calculated, usually a billion or four here and there.

According to Business Insider’s estimates, Bill Gates made $12 billion and not $16 billion between 2018 and 2019. Which would still make his single minute worth $23,148 of his money.

Open Discrimination Against Asian American communities

In the fall of 2019 I received an email from the poet and critic Cathy Park Hong telling me she had written an essay collection, Minor Feelings: An Asian American Reckoning. She asked me to read it and consider it for a blurb. I receive roughly three or four requests like this on most weeks, sometimes as many as three or four a day, but I am a fan of Hong’s, and I remembered her indelible 2014 essay on whiteness and the avant-garde in poetry. If a collection from her meant more of that, I knew I wanted to see it. Her description of her book also caught at me: “Minor Feelings is a collection of essays where I try to, as honestly as I can, deal with the inner life and politics of Asian Americans, an identity that is often unmentioned in the national discourse about race.”

None of my anticipation prepared me for the powerful reading experience that followed. The first essay, “United,” begins with a feeling — her sense of a tic in her face, a tingle no one around her could see but that she was sure was there. This becomes a way of understanding herself as an Asian American writer, the “vague purgatorial status” of being the “carpenter ants of the service industry, the apparatchiks of the corporate world,” whose only defense from racial self-hatred “is to be hard on yourself, which becomes compulsive, and therefore a comfort, to peck yourself to death.” Observations like this, delivered in passing on the way to her larger points — the essay is ultimately about the figure of David Dao, the Vietnamese man violently dragged from a United Airlines flight — all of this took time to absorb. As I went on, each page articulated at least one thing I had either suspected or knew but had never quite said aloud or written down.

What It Feels Like to Inhabit an Asian Body in America

In her new book of essays, ‘Minor Feelings,’ Cathy Park Hong confronts an identity that ‘takes up apologetic space’
gen.medium.com

By the time I reached the last essay, “The Indebted,” about how we Asians are “everywhere now,” that begins by asking “who are we when we become better than them in a system that destroyed us,” I was the blurber who was late, a little past the deadline for the publisher but determined to say something about this book, which I did manage. All blurbs are experiments in miniaturizing enthusiasm effectively, and I was struggling with how to address how original and transformative the collection was for me.

I have since felt weirdly protective, like a stage mother, hitting the RT button on every positive review of Minor Feelings on Twitter, prepared to send angry emails to anyone who didn’t love it enough. I experienced having read it like reaching a new understanding of so many interactions, personal, political, aesthetic, that I was not surprised when this book became the whisperer for my horrible pandemic year, making it legible to me. I have seen Minor Feelings popping up on social media enough that I know readers are weighing in, but all the same, when asked to speak to Hong for GEN, I jumped at the chance to check in with her, and to insist on the collection to a new audience. She graciously spoke to me for an hour or so about art, politics, anti-Asian violence, white supremacy, and hair metal, the last which I hope she writes about someday in her next collection.

Alexander Chee: You were among the first people to have a book come out during this quarantine period, and not just any book but this incredibly thoughtful collection of essays about your life as a poet, a writer, an Asian American, and a Korean American. I think something that’s unspoken when you publish a book is that you have all these ideas about how it’s going to go. How did it go?

Cathy Park Hong: Of all the issues that you worry about before your book comes out, I think “pandemic” is at the bottom of the list.
My main fear before Minor Feelings came out was that no one was going to care. That’s because within our racial discourse there’s often no room for the Asian American voice, which is precisely why I wrote the book. I was thinking there was a crucial part about race that we were not tackling.

But more than that, the book was very personal. It wasn’t like I was trying to write a definitive manifesto of the Asian American experience. It was more that I wanted to write what it felt like to grow up in an invisible body and with the hidden persecuted history that I had as a Korean. I thought that story needed to be told, but as I was writing it, I had this acute discomfort that no one was going to care.

I was heartened then that through word of mouth, there have been a lot of Asian Americans who have been reading the book and gifting it to their friends and spreading the word. Readers said they felt like it was both a mirror and a window to their racial experience. I realized how starved Asian Americans are for having a raw, angry, and complicated portrait of being Asian in America.

I love this idea of the book as a mirror and a window. I think it really describes for me the way that when I was reading it, I felt like it made so many experiences legible. The strange nature of racism against Asian Americans is this way you go from being invisible to hypervisible in a heartbeat — two different kinds of erasure. Especially for Korean Americans. Where I grew up in Maine, people tried to engage me, like, where are you from? I just stopped bringing up Korea, because nobody knew where it was, even as close as we were in the 1970s to the

Korean War. So many people were like, “What’s Korea?”

“Korea, is that part of China?”

Yes. Oh my God.

Now they think, oh, Korea, K-pop. I love K-pop.

It’s the difference between my brother bringing dried anchovies in a bag to school as a snack and getting chased around the playground because they thought it was gross… to his daughter, my niece, using the Hanja for our last name in her Instagram because it’s cool.

When I was growing up, the cool Asians pretended that they weren’t Asian. For instance, I went through an unfortunate hair metal phase. I know how many Generation X Asians were all into the Smiths and new wave. I was into hair metal, and then I got into punk, and then I got in indie rock. I idolized musicians above anyone else. I thought they were pretty much all white.

Later, I discovered that a few of the musicians I enjoyed as a kid were half Asian. I was just completely dumbfounded when I discovered, for instance, that Eddie Van Halen was part Indonesian. And it really made me sad that they hid that identity. They just wanted to pass as white so they wouldn’t be different in any way

So it wasn’t just mainstream culture, it was also any kind of alternative culture where a lot of Asians were ashamed of their identity and tried to pass as white. I’m really glad to see that that’s not like that anymore, that there’s a lot of pride, whether you’re full Asian or half Asian or a quarter Asian.

Another of my nieces is also a quarter Korean — she’s Korean, Puerto Rican, Scotch-Irish — and she recently asked me to teach her to make japchae because she felt like her lunch box wasn’t Asian enough. It was a very different and deliberate experience of the lunch box. This experience is in the essays that I read from my students at Dartmouth, where I’ve had a lot of students writing about what they see as Asian American culture, a pan-Asian experience in the suburbs where they have friends who are from all of these different countries. One student wrote about how she could remember when her lunch box was a source of shame, and then it eventually became a source of competitive pride, the other Asian students showing what they’d brought and bragging about what they were eating, or sharing and trading.

We’ve come a long way.

A kind of night market experience of lunch.

A timeline of race can be told through a timeline of lunch boxes. My daughter sometimes brings kimbap to school and her white friend is jealous. She was like, “What is that? I want some of that. That looks delicious.” It’s completely different than when I was a kid. And friends would come over and they would say, “Oh my God, what’s that stink? It smells like feet” and so forth. There’s a lot of progress with non-Asian kids being more accepting of what we bring to lunch. America is still not ready to have that discussion about race beyond the Black/white binary. But in terms of the quality of life for kids like your niece or my daughter, it seems more accepting than when I was a kid.

I wonder if there is backlash to the violence that we’re seeing. It’s something that I definitely have seen over the years with the LGBTQ civil rights struggle, the way in which any kind of civil rights gains, for example, are met with violence, usually against queer people of color and especially trans people. I’ve been trying to think about if that at all maps on to this. It’s not that we’re seeing civil rights gains — it’s more like cultural cachet. It’s such a strange experience to be able to see mainstream acceptance of, say, K-pop, or to see K-pop fans become a political force. When we saw the way that they organized against Trump, and then also these really brutal, ugly assaults. This is the thing I’ve been trying to synthesize in my brain. And I wondered if that was true to you.
I think trying to explain what’s happening is like trying to explain 4D chess. And not just to other people, but to myself, because there’s so many different intersectional layers to what’s happening with the violence. First off, I will say that it’s not necessarily a backlash or a backlash against the popularity of K-pop for instance.

Anti-Asian racism has always been constant in this country because it’s always been a part of this country from the mid-1800s, when Chinese laborers were brought in to use as cheap laborers to replace slaves. They weren’t meant to stay in this country. White people brought them in to kick them out.

From that point on, we were always treated as guests in this nation or as replacement for Black people. And as guests, we were ostracized, but we were also valorized in relation to Black Americans, and obviously that would build resentment from African Americans against Asians.

We’re used to thinking of race as oppression Olympics. Who is the most oppressed? Who’s the least oppressed? And who’s sort of oppressed in the middle?

Our experience is different than what African Americans have gone through, which is slavery, segregation, and economic dispossession, or what Indigenous people have experienced, which is genocide. But Asians are different because we were actually excluded from immigration.

We were driven out. We were unassimilable.

White people still drive the narrative about Asian Americans. We have yet to have control over our own stories. And unfortunately, because of this, the “model minority” myth still sticks. It just keeps coming back. I’m so sick of talking about it, but so far, it’s impossible to knock it down.

What I see happening on the streets is different from what we’re seeing on, I don’t know, Instagram for instance. I see something that’s more along the lines of the 1992 L.A. riots, where it’s like African Americans and other poor Latinx immigrants, against working-class Asian merchants. A lot of this violence is happening not in rural towns or the suburbs. It’s happening in cities like Oakland and K-Town in L.A. and in Chinatown in New York.

There is another white flight happening where wealthier people are fleeing to the suburbs and the cities have emptied out. Who’s left are more marginalized immigrants and Black people. It’s the same dynamic where Black people are desperate or angry because they’ve been suffering the most from Covid, and they’ve been essential workers. But Asians are suffering too. Working-class Asians have one of the highest unemployment rates among all races during the pandemic. And like Koreans during the L.A. riots, they’re poor. They’re barely above destitution.

Then there are white people who are looking at this and divorcing themselves from it, much like they did during the ’92 riots. They’re saying, “This is not our problem. The person who killed that Thai grandfather is Black. It wasn’t a white person.” These are the reactions that I’m hearing. And when I say, “Oh, it’s white supremacy,” they’re offended and say, “It’s not white people who are beating up Asians.” First of all, I want to say that it’s been white people, even in the recent past—like the two Indians in Kansas who were shot by a white man because they were mistaken for Iranian terrorists in 2017. But I also want to say that it’s this triangulated relationship that Black, Asian, and white people have had for so long, and white people are the ones who devised this triangulated relationship in order to maintain white dominance. But to explain all of that, you can’t just tweet it.

You can’t tweet your way through that.

It takes a lot of listening to each other’s stories. Trump opened up the wound, but it was always there. It’s always simmering right under the surface, and it can take just any incident or anything to rip it open. Adjacently, that’s what happened with South Asians after 9/11. I think maybe at some point anti-Asian violence will probably maybe die down, but it will come back in the way that anti-Muslim hate will come back, or people will start attacking another immigrant group, unless we really, really try to get at the root of the problem, which also involves completely restructuring our capitalist society.

It’s such a strange issue because on the one hand, yes, it does feel like four-dimensional chess — until somebody’s shoving you onto the train tracks. Then it doesn’t feel like 4D chess at all. It just feels like street violence.

It does, yeah.

And that’s the part that becomes so bizarre. How does engaging with that complexity ever address that? That’s the part that I’ve been trying to write about. My sense of the animosity Trump built up during his whole presidency toward Asian people, before the pandemic, is that it seems always to have come around to threatening the nuclear annihilation of North Korea, or dealing competitively with China. The pandemic seemed like his chance to take it to a new level — to offer a scapegoat even in advance of his destructive negligence. It became a license for his recklessness, a ready excuse anytime someone suggested he hadn’t done enough.

I think that we have to constantly say that discrimination is wrong. Hate crimes are wrong. Demeaning another group is wrong. It doesn’t matter if you’re a Black person demeaning an Asian person, an Asian person demeaning a Black person, an Indigenous person demeaning a Latinx person, or a Latinx cis person demeaning a trans person. We need to hold each other accountable in our respective communities and make sure that other marginalized groups are not being demeaned and denigrated. We have to be better than those white supremacists.
AAPI has been left out of the racial discourse which has caused a lot of damage, I think. When an Asian American was talking about anti-Asian discrimination and BIPOC solidarity, another woman of color said, see this is why the name BIPOC doesn’t work, because then everyone thinks they are BIPOC. As if it’s an exclusive club! Racial discourse must include AAPI. Other marginalized communities should get to know our histories of colonization and exclusion first before they jump to these false judgments that we’re almost white.

I’m also worried about the fractures within the Asian community. My mother supported a lot of Trump’s anti-Chinese rhetoric, and there are other Asian immigrants who also supported Trump’s anti-Chinese rhetoric because they hate China. It’s so different than the way that younger-generation Asian Americans hear Trump’s China Biden talk as a xenophobic dog whistle, as opposed to their parents who thought Trump was the right man to curb Chinese expansionism. A lot of immigrants have this deep-seated fear of communism which drives them to the right. And I’m worried that these hate crimes will drive them further right.

I do think one of the few experiences that we all have in common as Asian Americans is misidentification. We have all been mistaken for a member of another group at some point. “Will I bother to correct them?” comes through my mind now. As a child I was always saying, “No, I’m not Chinese. No, I’m not Japanese. No, I’m Korean.” And when people replied, “What’s Korean?” I felt the humiliation of trying to fix something that doesn’t want my answers. Correcting someone on the street for thinking I’m Chinese now, that has begun to feel like a lack of solidarity on my part — I won’t do it again. I guess I’m coming back to your book, as you think about this year. You’re going to keep writing essays about these experiences, right?

I am interested in digging deeper into some points that I talked about in Minor Feelings. It’s funny how some people picked up Minor Feelings thinking that it was going to be this definitive compendium on Asian American history, and then they were sorely disappointed to find out that I spent a whole chapter writing about my college friendships. It was never meant to be definitive; it was always my very subjective portrait of an artist as an Asian American.

I also think that there were a lot of thorny subjects that I just touched upon, and that was just the tip of the iceberg. And I think I’ll probably delve deeper into that. What form it’s going to take, I don’t know. Americans are not really ready to look at race; they can only look at race in these basic building blocks.

What’s most important is that we need to really listen to each other and hear each other’s stories. A lot of the fractious divides have to do with the fact that we don’t know each other because everything that we’ve heard about each other has been through white people. Some Asian Americans think Black people are criminals, or they’re lazy, or these horrible, horrible stereotypes — that’s because white supremacy first established that idea. Some Black and Brown people think that Asians are submissive, or are diseased, or they’re the model minority, or whatever. That perception also came from white people. Our stories are still filtered through whiteness. No one knows us.

This conversation has been edited for length and clarity.

We want your stories on what it means to be Asian American today

Since the start of the pandemic, over 6,600 incidents of anti-Asian hate crimes have been documented by the Stop AAPI Hate reporting center, with countless others left unreported due to fear and shame. There have been verbal taunts and slursphysical assaults, and a shooting spree in Atlanta that killed six women of Asian descent. Another spree killed eight people, including four Sikh Americans in Indianapolis. Many of the attacks targeted already marginalized communities, including the elderly population, frontline essential workers, and small-business owners. As schools begin to reopen across the country, some Asian American families have been hesitant to send their children back for fear of targeted attacks.

With over 20 million people making up roughly 6% of the total population, the Asian American Pacific Islander (AAPI) community is one of the most diverse demographic groups in the United States, representing more than 20 countries. We encompass the widest socioeconomic disparity among all demographic groups. And yet too often, this group has been treated like a monolith, plagued by harmful stereotypes — the “perpetual foreigner” and perhaps even more damaging, the “model minority” — alienating individual communities from one another.

Poet and essayist Cathy Park Hong powerfully examines these tensions in her essay collection, Minor Feelings: An Asian American Reckoning:

Asian Americans inhabit a purgatorial status: neither white enough nor black enough, unmentioned in most conversations about racial identity. In the popular imagination, Asian Americans are all high-achieving professionals. But in reality, this is the most economically divided group in the country, a tenuous alliance of people with roots from South Asia to East Asia to the Pacific Islands, from tech millionaires to service industry laborers. How do we speak honestly about the Asian American condition — if such a thing exists?

Along with so many Asian Americans, the past year has highlighted and also resurfaced decades of racial trauma for us. Unpleasant memories once pushed away into the far corners of our minds have returned — or never quite went away. Many of us have spent many sleepless nights grappling with how to contend with anti-Asian hate. But against the backdrop that’s unveiling itself right now, one thing has become clear: Words and actions matter.

We don’t just mean the harmful rhetoric we’ve heard over the past year — former President Donald Trump used racist slurs like “Wuhan virus,” “China flu,” or “Kung flu,” putting blame on an entire group of people. Yes, those negative words have sparked real-life consequences that we’re seeing play out in real time. But we are talking about the words that go deeper, the words that depict the complex experience of being Asian in America. Words about our joy, our heartache, and all the other words we need to amplify even more right now.

This week, Medium is launching the #StopAsianHate blog to create space for these words and conversations and to chronicle the xenophobia and anti-Asian racism plaguing the country. Its name grows out of the powerful #StopAsianHate social campaign launched on GoFundMe in early March. We are exploring an array of perspectives — from Asian Americans and our allies — celebrating our humanity and our many diverse cultures while also reckoning with racial identity and systems that tolerate and encourage racism.

We invite you to join the discussion by sharing your personal story, reflections, and solutions. Please share your essay on Medium and use the tag “StopAsianHate.” (Once you hit “Publish” on your post, you can type it into the “Add a tag” box.) Here are a few writing prompts to get you started:

  • Asian Americans have long been excluded or overlooked in our country’s race narrative, which has often been filtered through a lens of White supremacy. Poet and writer Cathy Park Hong powerfully discusses this in her debut essay collection, Minor Feelings: An Asian American Reckoning. What are your “minor feelings”? Share your own personal reckoning with your racial identity and what it means to be AAPI in America today.
  • What was your earliest memory where you became aware of your race? Describe that moment and/or experience.
  • What does it mean to be co-laborers to advance racial justice? What does allyship look like to you?
  • If you identify as biracial or multiracial, tell us a story about the joys and/or challenges of straddling multiple cultures.
  • How do you express and celebrate your culture in your community?

In the following weeks, we’ll feature select stories on the #StopAsianHate blog. You can link to this post at the end of your story so that your readers and followers can participate, too.

Stay strong, stay safe, and let’s continue to stay connected by sharing our stories. Hate is a virus, but we can help curb it by deepening our understanding of one another.

Best,

#StopAsianHate blog editors  Gloria Oh  and  Michelle Woo

Vandana Shiva accuses multinational corporations such as Monsanto of attempting to impose food totalitarianism on the world.

Vandana Shiva accuses multinational corporations such as Monsanto of attempting to impose food totalitarianism on the world.

Vandana Shiva accuses multinational corporations such as Monsanto of attempting to impose “food totalitarianism” on the world.

Shiva’s fiery opposition to globalization and to the use of genetically modified crops has made her a hero to anti-G.M.O. activists everywhere. The purpose of the trip through Europe, she had told me a few weeks earlier, was to focus attention there on “the voices of those who want their agriculture to be free of poison and G.M.O.s.” At each stop, Shiva delivered a message that she has honed for nearly three decades: by engineering, patenting, and transforming seeds into costly packets of intellectual property, multinational corporations such as Monsanto, with considerable assistance from the World Bank, the World Trade Organization, the United States government, and even philanthropies like the Bill and Melinda Gates Foundation, are attempting to impose “food totalitarianism” on the world. She describes the fight against agricultural biotechnology as a global war against a few giant seed companies on behalf of the billions of farmers who depend on what they themselves grow to survive. Shiva contends that nothing less than the future of humanity rides on the outcome.

“There are two trends,” she told the crowd that had gathered in Piazza Santissima Annunziata, in Florence, for the seed fair. “One: a trend of diversity, democracy, freedom, joy, culture—people celebrating their lives.” She paused to let silence fill the square. “And the other: monocultures, deadness. Everyone depressed. Everyone on Prozac. More and more young people unemployed. We don’t want that world of death.” The audience, a mixture of people attending the festival and tourists on their way to the Duomo, stood transfixed. Shiva, dressed in a burgundy sari and a shawl the color of rust, was a formidable sight. “We would have no hunger in the world if the seed was in the hands of the farmers and gardeners and the land was in the hands of the farmers,” she said. “They want to take that away.”

Shiva, along with a growing army of supporters, argues that the prevailing model of industrial agriculture, heavily reliant on chemical fertilizers, pesticides, fossil fuels, and a seemingly limitless supply of cheap water, places an unacceptable burden on the Earth’s resources. She promotes, as most knowledgeable farmers do, more diversity in crops, greater care for the soil, and more support for people who work the land every day. Shiva has particular contempt for farmers who plant monocultures—vast fields of a single crop. “They are ruining the planet,” she told me. “They are destroying this beautiful world.”

The global food supply is indeed in danger. Feeding the expanding population without further harming the Earth presents one of the greatest challenges of our time, perhaps of all time. By the end of the century, the world may well have to accommodate ten billion inhabitants—roughly the equivalent of adding two new Indias. Sustaining that many people will require farmers to grow more food in the next seventy-five years than has been produced in all of human history. For most of the past ten thousand years, feeding more people simply meant farming more land. That option no longer exists; nearly every arable patch of ground has been cultivated, and irrigation for agriculture already consumes seventy per cent of the Earth’s freshwater.

The nutritional demands of the developing world’s rapidly growing middle class—more protein from pork, beef, chicken, and eggs—will add to the pressure; so will the ecological impact of climate change, particularly in India and other countries where farmers depend on monsoons. Many scientists are convinced that we can hope to meet those demands only with help from the advanced tools of plant genetics. Shiva disagrees; she looks upon any seed bred in a laboratory as an abomination.

The fight has not been easy. Few technologies, not the car, the phone, or even the computer, have been adopted as rapidly and as widely as the products of agricultural biotechnology. Between 1996, when genetically engineered crops were first planted, and last year, the area they cover has increased a hundredfold—from 1.7 million hectares to a hundred and seventy million. Nearly half of the world’s soybeans and a third of its corn are products of biotechnology. Cotton that has been engineered to repel the devastating bollworm dominates the Indian market, as it does almost everywhere it has been introduced.

Those statistics have not deterred Shiva. At the age of sixty-one, she is constantly in motion: this year, she has travelled not only across Europe but throughout South Asia, Africa, and Canada, and twice to the United States. In the past quarter century, she has turned out nearly a book a year, including “The Violence of the Green Revolution,” “Monocultures of the Mind,” “Stolen Harvest,” and “Water Wars.” In each, she has argued that modern agricultural practices have done little but plunder the Earth.

Bill Gates is the only person who owns 242,000 acres of farmland – World’s Largest Farmland Owner 2021

Bill Gates, the fourth richest person in the world and a self-described nerd who is known for his early programming skills rather than his love of the outdoors, has been quietly snatching up 242,000 acres of farmland across the U.S. — enough to make him the top private farmland owner in America.

After years of reports that he was purchasing agricultural land in places like Florida and Washington, The Land Report revealed that Gates, who has a net worth of nearly $121 billion according to Forbes, has built up a massive farmland portfolio spanning 18 states. His largest holdings are in Louisiana (69,071 acres), Arkansas (47,927 acres) and Nebraska (20,588 acres). Additionally, he has a stake in 25,750 acres of transitional land on the west side of Phoenix, Arizona, which is being developed as a new suburb.

According to The Land Report’s research, the land is held directly and through third-party entities by Cascade Investments, Gates’ personal investment vehicle. Cascade’s other investments include food-safety company Ecolab, used-car retailer Vroom and Canadian National Railway.

While it may be surprising that a tech billionaire would also be the biggest farmland owner in the country, this is not Gates’ only foray into agriculture. In 2008, the Bill and Melinda Gates Foundation announced $306 million in grants to promote high-yield, sustainable agriculture among smallholder farmers in sub-Saharan Africa and South Asia. The foundation has further invested in the development and proliferation of “super crops” resistant to climate change and higher-yield dairy cows. Last year, the organization announced Gates Ag One, a nonprofit to advance those efforts.

It is not entirely clear how Gates’  farmland is being used, or whether any of the land is being set aside for conservation. (Cascade did not return Forbes’ request for comment.) However, there is some indication that the land could be used in a way that aligns with the foundation’s values. Cottonwood Ag Management, a subsidiary of Cascade, is a member of Leading Harvest, a nonprofit that promotes sustainable agriculture standards that prioritize protections of crops, soil and water resources.

Yohan Tengra activists bio-terror weapon” Coronavirus is part of a larger plot to crush the right to protest

Mumbai: Activists gather to discuss how dissent is being crushed in guise of pandemic

The stage was full of non-believers who are sure that the “bio-terror weapon” Coronavirus is part of a larger plot to crush the right to protest

The Mumbai Marathi Patrakar Sangh played host to a wide variety of people from different walks of life on Saturday afternoon—all of whom had gathered at the venue to reveal the “truth behind COVID-19 crisis“—which included talking about how the virus is “an excuse to usher in a fascist global economy”, and questioning whether the vaccine that has been developed for it, is actually a weapon more than a medicine.

Organised by the group Anarchy For Freedom, which describes itself as ‘India’s Home for Conspiracy Research and Free Thinking‘, Saturday’s event boasted speakers such as activist Feroz Mithiborwala of Narmada Bachao Andloan fame, who spoke about “tracking the bio-terrorism war against humanity,” as well as South-Mumbai based anti-5G activist Prakash Munshi who urged people to “say NO to the 5G rollout.” Other speakers at the event included Mumbai-based Yohan Tengra, from the group Awaken India, Jagannath Chatterjee, Dr Amar Singh Azad (MBBS MD), Ambar Koiri, with the afternoon being hosted by activist and motivational speaker Rebel Shraddha Nand Pati.

Speaking with mid-day shortly ahead of the event, Mithiborwala said: “I have maintained my stance since the beginning, that COVID-19 is a bio-terror weapon that has been unleashed upon humanity. There are important factors that we have found in our research, as to how the death rate as per US CDC as well as Australian CDC doesn’t show a big percentage jump in number of annual deaths. The deaths, caused primarily due to flu, have remained pretty much the same for the last four years. The flu deaths have somehow disappeared and have been replaced by COVID-19 deaths.”

According to Mithiborwala, the COVID-19 crisis has been put in play by big Pharma companies that are “far more powerful than governments.” He said: “We have been witnessing the emergence of a biotech industrial complex, which is basically a totalitarian and surveillance-based fascist state.” On Saturday afternoon, he mainly spoke about three events that have taken place in the past, namely, Dark Winter, which Mithiborwala describes as a “stimulation exercise in June 2001 that foretold an anthrax bioweapon attack on US Soil,” as well as traced timelines from “Event 201” and “Crimson Contagion” till the present day.

Lastly, Mithiborwala believes that the current lockdown being implanted in the national capital amid rising COVID-19 numbers, is targeting the national kisaan and mazdoor movement, to prevent them from carrying out their demonstrations against the recently-passed farm bills. “Look at the scenario around you: In Bihar, lakhs of people attended rallies, not caring to wear masks and standing shoulder to shoulder with other people. You had Diwali celebrations all across the country, now being followed by Chath Puja. However, the Coronavirus suddenly seems to be only in and around Delhi, with Bihar and UP remaining unaffected. Lockdowns have become a nice excuse by any government to crush the right to protest.”

The Best AirPod i12 TWS – How you can use it?

The i12 TWS can be the best and affordable  AirPods alternatives for now. Adapt advanced True Wireless Stereo (TWS) technology, left and right channel separately, can be used alone or both in the same time. But for those who use this Bluetooth earbuds for first time, they must have no idea to it. How to use this i12 TWS? Do not worry, here is a special operation instruction about i12 TWS.

How to turn on /off the i12 TWS?

Power on: the two i12 TWS earbuds will turn on and pair each other automatically after taking out from the charging case.

Power off: long-press the power button.

How to pairing i12 TWS?

The two i12 TWS earbuds will turn on and pair each other automatically,  the left earbuds will flash blue and the red LED of right earbuds will turn off when they paired each other successfully.

You will hear prompt “connected” after paired.

Note:

●If two earbuds have not paired each other, please delete the paired information of earbuds, then, long press power button of both earbuds 5 seconds to into pairing mode, the left earbuds will flash blue and the red LED of right earbuds will turn off when they paired each other successfully.

●The earbuds will turn off if it can’t paired within 5 minutes.

 

Delete the paired information: in pairing mode, 5 click the power button until LED-lit RED.

How to play music with i12 TWS?

●Play/Pause: press power button for once

●Next song: three click the power button of right earbuds

●Previous song: three click the power button of left earbuds

 

Call Siri: Press and hold the power button 3 seconds during play model

How to answer the phone call with i12 TWS earbuds?

Answer/End call: press once power button.

Reject call: double press the power button.

How to charge the i12 TWS?

Charging the i12 TWS earbuds:

Put the earbuds into the slot of charging case, then power on the charging case, the LED indicator will flash red and will turn off after fully charged.

Charging the battery box (charging case):

Charging the battery box with a USB cable, the LED indicator will light yellow and green, the LED indicator flashes once mean 25% is charged, flashes 2 times means 50%, 3 times means 75% is charged, 4 time means 100% charged.

 

For Gearbest customers: If you’ve purchased i12 TWS from us and still have a problem after using the firmware, please do not hesitate to get in touch with us. Just fill in the ticket with your questions at our Support Center and send it to us. We will do our best to deal with your problem as soon as possible. We are always happy to help.