Podcasts about anglo saxons

World War II endures in the popular imagination as a heroic struggle between good and evil, with villainous Hitler driving its events. But Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war. Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War: A New History of World War II (Basic Books, 2021) by award winning historian, Sean McMeekin, Professor of History at Bard College, revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary. McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. This unreciprocated American generosity gave Stalin's armies the mobile striking power to conquer most of Eurasia, from Berlin to Beijing, for Communism. A groundbreaking reassessment of the Second World War, Stalin's War is revisionist history at its very best: breaking down old paradigms and narratives and bringing to the fore new understandings of the historical process. All from a historian who has the best claim to be the closest, modern-day American equivalent of A. J. P. Taylor. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the pantheon of great cruciverbalists, there clearly needs to be a pedestal with Erik Agard's name on it. Why? Just check out today's crossword (and podcast!), or any of Erik's 81 other crosswords that have appeared in the NYTimes. This one being a Saturday, it was tough -- and Mike found it almost streak-breakingly-so, whereas Jean, to whom people are apt to turn when Wikipedia doesn't deliver the goods, had a much easier time of it. Deets inside!Show note imagery: An AIREDALETERRIER (from the Anglo-Saxon for "awwwwwww, so cute").We love feedback! Send us a text...Contact Info:We love listener mail! Drop us a line, crosswordpodcast@icloud.com.Also, we're on FaceBook, so feel free to drop by there and strike up a conversation!

In this question and answers episode Dr Helen Geake brings you her thoughts on archaeology-related queries posed by Patreon supporters. She'll tackle topics about the difference between paleontology and arcaeology, what's done with partially excavated human remains on a dig and whether or not the Anglo-Saxon invasion happened in the way the history books suggest. There's also another edition of Helen's Find, where Helen talks about another exciting object. This time it's a metal arrowhead. You can see it here: https://finds.org.uk/database/artefacts/record/id/887651 You can pose your question to Helen by supporting us on Patreon. Head to patreon.com/timeteamofficial for all the details.

What happens when centuries of British history meet thousands of Lego bricks? In this special interview, I'm joined by author Andrew Redfern, the creator of "Minifigure Monarchs: A History of Great Brits in Little Bricks" — an exciting new book that tells the story of British monarchs through brilliant Lego creations. We chat about Andy's love of history, how this creative project came about, what it's like recreating iconic historic scenes in Lego, and of course, his favourite monarchs and builds! From the Anglo-Saxons to the Windsors, this is history like you've never seen it before — colourful, creative, and completely brick-tastic. Find out more about the book and support Andy's Kickstarter project:  https://www.kickstarter.com/projects/minifiguremonarchs/minifigure-monarchs Don't forget to like, comment, and subscribe for more interviews and fascinating Tudor content!   #LEGOHistory #MinifigureMonarchs #LEGOArt #BritishMonarchy #KickstarterProject #ClaireRidgway #HistoryBookLaunch #LEGOCollectors #HistoricalLEGO #TudorHistory #HistoryNerdsUnite #CreativeHistory #LEGODesign

Today's poem comes from the largest surviving trove of Anglo Saxon poetry–the Exeter Book. Happy riddling! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

The Fates of Classical Antiquity not only survived in the form of related fairy-tale figures but also as the object of superstitions and rituals associated with newborns. In South Slavic and Balkan regions particularly, these customs represent a surprisingly long-lived and genuine case of pagan survival. We begin our episode examining the fairy godmothers of "Sleeping Beauty" as embodiments of the Fates.  Mrs. Karswell reads a few key passages from the definitive version of the story included in Charles Perrault's 1697 collection, Histoires ou contes du temps passé ("stories of times gone by.") We learn how the fairies fulfill the historical role of godparents at the newborn's christening. We also note the peculiar emphasis on the quality of what's set before the fairies at the christening banquet, observing how a failure there leads the wicked fairy to curse the Sleeping Beauty. 1874 illustration by František Doucha for a Czech edition of Sleeping Beauty We then explore antecedents to Perrault's tale, beginning with the 14th-century French chivalric romance, Perceforest.  A peripheral story in this 8-volume work is that of Troylus and Zeelandine, in which the role of Sleeping Beauty's fairy godmothers are played by Greek and Roman deities, with Venus as supporter of Princess Zeelandine (and her suitor Troylus) and Themis cursing Zeelandine to sleep in a manner similar to Perrault's princess.  A failure to correctly lay out Themis' required items at the christening banquet is again again responsible for the curse, though the awakening of Zeelandine by Troylus awakens is surprisingly different and a notorious example of medieval bawdiness. Preceding Perceforest, there was the late 13th-century French historical romance Huon of Bordeaux, in which we hear of the newborn fairy king Oberon being both cursed and blessed by fairies attending his birth.  From around the same time, French poet and composer Adam de la Halle's Play of the Bower describes a banquet at which fairy guests pronounce a curses and blessings on those in attendance prompted again by their pleasure or displeasure at what's set before them at a banquet. We also  hear of the Danish King King Fridlevus (Fridlef II) bringing his newborn son to a temple of "three maidens" to ascertain the  destiny pf the child in Gesta Danorum ("Deeds of the Danes").written around 1200 by Saxo Grammaticus. And lest listeners think such appeals to the Fates were strictly a literary motif, we hear Burchard of Worms, in his early-11th-century Decretum, condemning the not uncommon among the Germans of his region of setting up offering tables for the Fates.  By this point, the connection between how fairy godmother types are served at a banquet and offerings made to the Fates to ensure a cild's fortune should be clear. We then turn back to the Greek Fates, the Moirai (Clotho, Lachesis, and Atropos) and the Roman Parcae (Nona, Decuma, and Morta). Particularly in the case of the Parcae, we hear examples of their connection to the newborn's destiny in the celebration nine or ten days after the birth of the dies lustricus, during which offerings were made to the Fates. The Three Fates by Bernardo Strozzi, late 17th c We make a brief side-trip to discuss the Norns (Urðr, Verðandi and Skuld), the Germanic equivalent of the Fates.  These are more distant cousins, not strongly associated with the newborn and his destiny, though we do hear a passage from the Poetic Edda, in which the Norns are  present birth of the hero Helgi. We also hear a gruesome passage from the 13th-century Njáls Saga, in which the Valkyries weave out the fate of those who will die in the Battle of Clontarf. The Anglo-Saxon equivalent of the Fates, the Wyrds, are also discussed, and we hear how the  witches in Macbeth partook in this identity as the "Weird Sisters," an association Shakespeare inherited from his source material, the 1587 history of Great Britain, known as Holinshed's Chronicles.

A Bonus Episode: This episode tells an original story about a brave girl and the mythical little People of the forests.In Anglo-Saxon England, the "little people" referred to supernatural beings like elves and dwarves, who were believed to inhabit the world alongside humans. These beings were not seen as inherently good or evil, but rather as forces to be respected and, sometimes, feared. Elves Anglo-Saxons believed in elves, known as "ælfe" in Old English, who were associated with both helpful and harmful actions. They were believed to be capable of causing illness (elf shot) and were also connected to names like Ælfred (Alfred), suggesting they could also bring good fortune. Dwarves Dwarves, or "dweorgas" in Old English, were believed to live in mountains and barrows (burial mounds). They were often depicted as skilled smiths who might assist humans if approached with respect and offerings. Other Beings Anglo-Saxon beliefs also included other supernatural beings, but elves and dwarves were the most prominent "little people" in their worldview. These beings were not simply figures of myth; they were part of the Anglo-Saxon understanding of the world and influenced their daily lives through rituals and charms designed to appease or ward them off. 

fWotD Episode 2986: Edgar, King of England Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Tuesday, 8 July 2025, is Edgar, King of England.Edgar (or Eadgar; c. 944 – 8 July 975), known sometimes as Edgar the Peacemaker or the Peaceable, was King of the English from 959 until his death in 975. He became king of all England on his brother Eadwig's death. He was the younger son of King Edmund I and his first wife, Ælfgifu. A detailed account of Edgar's reign is not possible, because only a few events were recorded by chroniclers and monastic writers, who were more interested in recording the activities of the leaders of the church.Edgar mainly followed the political policies of his predecessors, but there were major changes in the religious sphere. The English Benedictine Reform, which he strongly supported, became a dominant religious and social force. It is seen by historians as a major achievement, and it was accompanied by a literary and artistic flowering, mainly associated with Æthelwold, Bishop of Winchester. Monasteries aggressively acquired estates from lay landowners with Edgar's assistance, leading to disorder when he died and former owners sought to recover their lost property, sometimes by force. Edgar's major administrative reform was the introduction of a standardised coinage in the early 970s to replace the previous decentralised system. He also issued legislative codes which mainly concentrated on improving procedures for enforcement of the law.England had suffered from Viking invasions for over a century when Edgar came to power, but there were none during his reign, which fell in a lull in attacks between the mid-950s and the early 980s. After his death the throne was disputed between the supporters of his two surviving sons; the elder one, Edward the Martyr, was chosen with the support of Dunstan, the Archbishop of Canterbury. Three years later Edward was murdered and succeeded by his younger half-brother, Æthelred the Unready. Later chroniclers presented Edgar's reign as a golden age when England was free from external attacks and internal disorder, especially compared with Æthelred's disastrous rule. Modern historians see Edgar's reign as the pinnacle of Anglo-Saxon culture, but they disagree about his political legacy, and some see the disorders following his death as a natural reaction to his overbearing control.This recording reflects the Wikipedia text as of 01:10 UTC on Tuesday, 8 July 2025.For the full current version of the article, see Edgar, King of England on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm long-form Danielle.

The likely final episode of War and Conquest.1066-1087: William has won his great victory at Hastings, but he's not king of England yet. There are plenty of Anglo- Saxons who would rather end up dead than see a French flag fly over London Song; Vangaurd by August Burns Red- Found In Faraway Placeswww.warandconquest.com warandconquestpcast@gmail.com https://www.youtube.com/channel/UCdUOD52RBg1BBm_zndE-DdA https://www.patreon.com/warandconquest https://www.facebook.com/warandconquestpcast https://www.instagram.com/warandconquestpcast/https://twitter.com/warandconquest1Venmo: @Warand Conquest https://www.twitch.tv/theproslayer7

From the 5th to the 11th centuries, Anglo‑Saxon England was shaped by a rich tapestry of religion and magic: early on, villagers and warriors honored a polytheistic pagan pantheon—Wōden, Thunor, Tīw, Frīge—worshipped in groves, springs, and timber sanctuaries, alongside a belief in spirits such as elves and dwarfs.Embedded in daily life were practices of magico‑medicinal healing and protective charms—meticulously recorded in manuscripts like Bald's Leechbook and the Lacnunga, exemplified by the Nine Herbs Charm As Christianity spread from the 7th century onwards, pagan rites and witchcraft—terms rooted in Old English words like wicca and hæġtesse—were increasingly criminalised by church law codes and royal decrees Yet, despite official condemnation, folk magic persisted, practiced by “cunning folk” renowned for healing and charms, forging a syncretic culture at the crossroads of ancient pagan customs and emerging Christian norms

The Gaming Hut gets informative as beloved Patreon backer Daiv Barr asks for campaign frames built around the librarian answer-seeking list Stumpers-L, aka Project Wombat. The Mythology Hut looks at St. Cuthbert, the historical Anglo-Saxon saint who became a D&D god.  Our Cinema Hut fantasy essential series continues with the early 40s. Finally Ken's Time […]

The Anglo-Saxon Kingdom of Mercia played an important role in the development of England. Although it was sandwiched between the other Anglo-Saxon kingdoms of Northumbria and Wessex, unlike those two places, it lacks a great historical chronicle. And, according to Max Adams, this means it's been somewhat overlooked in the story of the birth of the Anglo-Saxon state. Talking to David Musgrove, Max explains why we ought to know more about Mercia. (Ad) Max Adams is the author of The Mercian Chronicles: King Offa and the Birth of the Anglo-Saxon State, AD 630–918 (Bloomsbury, 2025). Buy it now from Waterstones: https://go.skimresources.com?id=71026X1535947&xcust=historyextra-social-histboty&xs=1&url=https%3A%2F%2Fwww.waterstones.com%2Fbook%2Fthe-mercian-chronicles%2Fmax-adams%2F9781838933258. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Part One: FoundationsDr Freddy Hiebert, President and CEO of Text Project and literacy researcher at UC Santa Cruz, opens her conversation with Australian literacy consultants Sharon and Phil by immediately challenging conventional vocabulary instruction. She declares that lists and flashcards simply don't work, despite being the go-to methods in countless classrooms worldwide.Hiebert introduces her groundbreaking research revealing that 95% of English texts derive from just 2,500 morphological families—interconnected word systems where understanding one member unlocks numerous related words. She demonstrates how "help" generates "helper," "helpful," "unhelpful," and "helpless," transforming vocabulary learning from rote memorisation into systematic understanding that empowers students as independent word solvers.The conversation explores English's fascinating linguistic complexity through Hiebert's memorable culinary metaphor: a German bratwurst in a French baguette with Greek yogurt sprinkled on top represents how English draws from multiple traditions. This understanding helps students recognise why compound words from Anglo-Saxon roots, academic phrases from French influences, and consistent meaning patterns from Greek elements function differently across texts.Hiebert champions semantic maps as powerful alternatives to traditional lists, describing how students build visual connections between related concepts. She illustrates how mapping cats' movements, colours, and features creates meaningful vocabulary networks that expand naturally as students encounter different texts about the same topic.The discussion addresses practical concerns when Hiebert explains that approximately 40-50% of the 2,500 word families never actually require explicit teaching—they're straightforward enough for students to acquire through natural exposure. This revelation reassures teachers worried about covering overwhelming amounts of content.Hiebert emphasises fundamental principles students should understand by third grade: recognising that English draws from different language systems, understanding that certain words perform most of the work in English, and knowing that narrative and informational texts present different vocabulary challenges. These insights prepare students to approach any text with systematic thinking rather than anxiety about unknown words.TEXT PROJECT WEBSITE BY FREDDY HIEBERTText Project website - free student texts (Plus +)SPECIFIC RESOURCES FROM FREDDY HIEBERT, AS MENTIONED IN THE PODCAST1. AI Semantic Map Examples You will find an example in this ILA presentation .As well as the presentation, the following paper, which is in review at a journal, gives examples of maps and grids created with AI2. ILA Website PresentationFundamentally, the ILA presentation will have a similar structure to the above presentation:See the ILA webinar here on YouTube.3. AI Prompt ExamplesThe above presentations and the paper (Leveraging AI) should give some examples).4. 'The Story of English' Picture Visual representation showing bratwurst (German) in baguette (French) with yogurt (Greek)Illustrates how English draws from multiple language traditions5. Etymology ResourcesStories of Words develops students' interest in fascinating words like snickerdoodles and terrapin. Using the TExT model, this 16-volume series explores vocabulary through four word-formation methods: borrowed words, life themes, manipulated words, and technological innovations.6. Text Models ExamplesText Models Examples are here.From Freddy: "This site at TextProject provides illustrations of texts that I have developed with AI assisted. I should emphasise that I do AI-assisted, not simply AI-generated. A text typically goes through numerous iterations and I also analyse the texts to determine its distribution according to word zones (more on word zones)And I'm attaching a blog on Word Zones as well . JOIN TEACHIFIC NOW AND SAVE!Join Teachific  today. Access thousands of resources and a growing number of 'anytime' courses within your membership.FURTHER INFORMATIONTune in to "Teacher's Tool Kit For Literacy," a free podcast where accomplished literacy educator Sharon Callen and her team share valuable insights and tips. With over 30 years of experience, they provide strategic learning solutions to empower teachers and leaders worldwide.  Subscribe on your favourite platform for exclusive literacy learning content.  Apple, Spotify,  Google, YouTubeRead our insightful blogs, which make valuable connections between resources, podcasts and courses.Visit our Cue Learning website and sign up for the Teacher's Toolkit Weekly newsletter to stay updated on resources, events and discover how Cue can support you and your school.Explore Teachific, our vast collection of PDF resources, to enhance your teaching toolkit. And get even more support from our growing number of 'anytime' online courses.Connect with the latest news and other educators by joining our Teacher's Toolkit Facebook groupExplore upcoming live or online webinar  eventsHave questions or feedback? Reach out to us directly at admin@cuelearning.com.au 

Mi entrevistado en este episodio es Carlos A. Scolari, Catedrático del Departamento de Comunicación de la Universitat Pompeu Fabra – Barcelona. Ha sido Investigador Principal de diversos proyectos de investigación internacionales y estatales, desde el proyecto H2020 TRANSLITERACY (entre 2015 y 2018) hasta el proyecto LITERAC_IA, que comenzó en 2024 y dirige junto a María del Mar Guerrero. Sus últimos libros son Cultura Snack (2020), La guerra de las plataformas (2022) y Sobre la evolución de los medios (2024). Ahora está trabajando en un libro sobre los fósiles mediáticos.Notas del Episodio* Historia de ecologia de los medios* Historia de Carlos* Diferencias entre el anglosfero y el hispanosfero* La coevolucion entre tecnologia y humanos* La democratizacion de los medios* Evolucion de los medios* Alienacion y addiccion* Como usar los medios conscientementeTareaCarlos A. Scolari - Pagina Personal - Facebook - Instagram - Twitter - Escolar GoogleSobre la evolución de los mediosHipermediaciones (Libros)Transcrito en espanol (English Below)Chris: [00:00:00] Bienvenido al podcast el fin de turismo Carlos. Gracias por poder hablar conmigo hoy. Es un gran gusto tener tu presencia aquí conmigo hoy. Carlos: No gracias a ti, Chris, por la invitación. Es un enorme placer honor charlar contigo, gran viajero y bueno, yo nunca investigué directamente el tema del turismo.Pero bueno, entiendo que vamos a hablar de ecología de los medios y temas colaterales que nos pueden servir para entender mejor, darle un sentido a todo esto que está pasando en el mundo del turismo. Bueno, yo trabajo en Barcelona. No vivo exactamente en la ciudad, pero trabajo, en la universidad en Barcelona, en la zona céntrica.Y bueno, cada vez que voy a la ciudad cada día se incrementa la cantidad de turistas y se incrementa el debate sobre el turismo, en todas sus dimensiones. Así que es un tema que está la orden del día, no? Chris: Sí, pues me imagino que aunque si no te gusta pensar o si no quieres pensar en el turismo allá, es inevitable tener como una enseñanza [00:01:00] personal de esa industria.Carlos: Sí, hasta que se está convirtiendo casi en un criterio taxonómico, no? ...de clasificación o ciudades con mucho turista ciudades o lugares sin turistas que son los más buscados hasta que se llenan de turistas. Entonces estamos en un círculo vicioso prácticamente. Chris: Ya pues, que en algún memento se que se cambia, se rompe el ciclo, al menos para dar cuenta de lo que estamos haciendo con el comportamiento.Y, yo entiendo que eso también tiene mucho que ver con la ecología de los medios, la falta de capacidad de entender nuestros comportamientos, actitudes, pensamientos, sentimientos, etcétera. Entonces, antes de seguir por tu trabajo y obras, este me gustaría preguntarte de tu camino y de tu vida.Primero me pregunto si podrías definir para nuestros oyentes qué es la ecología de los medios y cómo te [00:02:00] interesó en este campo? Cómo llegaste a dedicar a tu vida a este estudio?Carlos: Sí. A ver un poco. Hay una, esta la historia oficial. Diríamos de la ecología de los medios o en inglés "media ecology," es una campo de investigación, digamos, eh, que nace en los años 60. Hay que tener en cuenta sobre todos los trabajos de Marshall McLuhan, investigador canadiense muy famoso a nivel mundial. Era quizá el filósofo investigador de los medios más famosos en los años 60 y 70.Y un colega de el, Neil Postman, que estaba en la universidad de New York en New York University un poco, digamos entre la gente que rodeaba estos dos referentes, no, en los años 60, de ahí se fue cocinando, diríamos, lo que después se llamó la media ecology. Se dice que el primero que habló de media ecology que aplicó esta metáfora a los medios, fue el mismo Marshall McLuhan en algunas, conversaciones privadas, [00:03:00] cartas que se enviaban finales dos años 50, a principios de los 60, se enviaban los investigadores investigadora de estos temas?Digamos la primera aparición pública del concepto de media ecology fue una conferencia en el año 1968 de Neil Postman. Era una intervención pública que la hablaba de un poco como los medios nos transforman y transforman los medios formar un entorno de nosotros crecemos, nos desarrollamos, no. Y nosotros no somos muy conscientes a veces de ese medio que nos rodea y nos modela.El utilizó por primera vez el concepto de media ecology en una conferencia pública. Y ya, si vamos a principio de los años 70, el mismo Postman crea en NYU, en New York University crea el primer programa en media ecology. O sea que ya en el 73, 74 y 75, empieza a salir lo que yo llamo la segunda generación, de gente [00:04:00] formada algunos en estos cursos de New York.Por ejemplo Christine Nystrom fue la primera tesis doctoral sobre mi ecology; gente como, Paul Levinson que en el año 1979 defiende una tesis doctoral dirigida por Postman sobre evolución de los medios, no? Y lo mismo pasaba en Toronto en los años 70. El Marshall McLuhan falleció en el diciembre del 80.Digamos que los años 70 fueron su última década de producción intelectual. Y hay una serie de colaboradores en ese memento, gente muy joven como Robert Logan, Derrick De Kerchove, que después un poco siguieron trabajando un poco todo esta línea, este enfoque. Y ahí hablamos del frente canadiense, eh?Toda esta segunda generación fue desarrollando, fue ampliando aplicando. No nos olvidemos de Eric McLuhan, el hijo de Marshall, que también fue parte de toda esta movida. [00:05:00] Y si no recuerdo mal en el año 2000, se crea la asociación la Media Ecology Association, que es la Asociación de Ecología de los Medios, que es una organización académica, científica, que nuclea a la gente que se ocupa de media ecology. Si pensamos a nivel más científico epistemológico, podemos pensar esta metáfora de la ecología de los medios desde dos o tres perspectivas. Por un lado, esta idea de que los medios crean ambientes. Esta es una idea muy fuerte de Marsha McLuhan, de Postman y de todo este grupo, no? Los medios - "medio" entendido en sentido muy amplio, no, cualquier tecnología podría ser un medio para ellos.Para Marsha McLuhan, la rueda es un medio. Un un telescopio es un medio. Una radio es un medio y la televisión es un medio, no? O sea, cualquier tecnología puede considerarse un medio. Digamos que estos medios, estas tecnologías, generan un [00:06:00] ambiente que a nosotros nos transforma. Transforma nuestra forma, a veces de pensar nuestra forma de percibir el mundo, nuestra concepción del tiempo del espacio.Y nosotros no somos conscientes de ese cambio. Pensemos que, no sé, antes de 1800, si alguien tenía que hacer un viaje de mil kilómetros (y acá nos acercamos al turismo) kilómetros era un viaje que había que programarlo muchos meses antes. Con la llegada del tren, ya estamos en 1800, esos kilómetros se acortaron. Digamos no? Ahí vemos como si a nosotros hoy nos dicen 1000 kilómetros.Bueno, si, tomamos un avión. Es una hora, una hora y cuarto de viaje. Hoy 1000 kilómetro es mucho menos que hace 200 años y incluso a nivel temporal, se a checo el tiempo. No? Todo eso es consecuencia, digamos este cambio, nuestra percepción es consecuencia de una serie de medios y tecnologías.El ferrocarril. Obviamente, hoy tenemos los aviones. Las mismas redes digitales que, un poco nos han llevado esta idea de "tiempo [00:07:00] real," esta ansiedad de querer todo rápido, no? También esa es consecuencia de estos cambios ambientales generados por los medios y las tecnologías, eh? Esto es un idea muy fuerte, cuando McLuhan y Postman hablaban de esto en los años 60, eran fuertes intuiciones que ellos tenían a partir de una observación muy inteligente de la realidad. Hoy, las ciencias cognitivas, mejor las neurociencia han confirmado estas hipótesis. O sea, hoy existen una serie de eh metodología para estudiar el cerebro y ya se ve como las tecnologías.Los medios afectan incluso la estructura física del cerebro. No? Otro tema que esto es histórico, que los medios afectan nuestra memoria. Esto viene de Platón de hace 2500 años, que él decía que la escritura iba a matar la memoria de los hombres. Bueno, podemos pensar nosotros mismos, no, eh?O por lo menos esta generación, que [00:08:00] vivimos el mundo antes y después de las aplicaciones móviles. Yo hace 30 años, 25 años, tenía mi memoria 30-40 números telefónicos. Hoy no tengo ninguno. Y en esa pensemos también el GPS, no? En una época, los taxistas de Londres, que es una ciudad latica se conocían a memoria la ciudad. Y hoy eso, ya no hace falta porque tienen GPS.Y cuando han ido a estudiar el cerebro de los taxistas de Londres, han visto que ciertas áreas del cerebro se han reducido, digamos, así, que son las áreas que gestionaban la parte espacial. Esto ya McLuhan, lo hablaba en los años 60. Decía como que los cambios narcotizan ciertas áreas de la mente decía él.Pero bueno, vemos que mucha investigación empírica, bien de vanguardia científica de neurociencia está confirmando todas estos pensamientos, todas estas cosas que se decían a los años 60 en adelante, por la media ecology. Otra posibilidad es entender [00:09:00] esto como un ecosistema de medios, Marshall McLuhan siempre decía no le podemos dar significado,no podemos entender un medio aislado de los otros medios. Como que los medios adquieren sentido sólo en relación con otros medios. También Neil Postman y mucha otra gente de la escuela de la media ecology, defiende esta posición, de que, bueno, los medios no podemos entender la historia del cine si no la vinculamos a los videojuegos, si no lo vinculamos a la aparición de la televisión.Y así con todos los medios, no? Eh? Hay trabajos muy interesantes. Por ejemplo, de como en el siglo 19, diferentes medios, podríamos decir, que coevolucionaron entre sí. La prensa, el telégrafo. El tren, que transportaba los diarios también, aparecen las agencias de noticias. O sea, vemos cómo es muy difícil entender el desarrollo de la prensa en el siglo XIX y no lo vinculamos al teléfono, si no lo vinculamos a la fotografía, si no lo vinculamos a la radio fotografía, [00:10:00] también más adelante.O sea, esta idea es muy fuerte. No también es otro de los principios para mí fundamentales de esta visión, que sería que los medios no están solos, forman parte de un ecosistema y si nosotros queremos entender lo que está pasando y cómo funciona todo esto, no podemos, eh, analizar los medios aislados del resto.Hay una tercera interpretación. Ya no sé si es muy metafórica. No? Sobre todo, gente en Italia como el investigador Fausto Colombo de Milán o Michele Cometa, es un investigador de Sicilia, Michele Cometa que él habla de l giro, el giro ecomedial. Estos investigadores están moviéndose en toda una concepción según la cual, estamos en único ecosistema mediático que está contaminado.Está contaminado de "fake news" está contaminado de noticias falsas, está contaminado de discursos de odio, etcétera, etc. Entonces ellos, digamos, retoman esta metáfora ecológica para decir [00:11:00] precisamente tenemos que limpiar este ecosistema así como el ecosistema natural está contaminado, necesita una intervención de limpieza, digamos así de purificación, eh? También el ecosistema mediático corre el mismo peligro, no? Y esta gente también llama la atención, y yo estoy muy cerca de esta línea de trabajo sobre la dimensión material de la comunicación. Y esto también tiene que ver con el turismo, queriendo, no? El impacto ambiental que tiene la comunicación hoy.Entrenar una inteligencia artificial implica un consumo eléctrico brutal; mantener funcionando las redes sociales, eh, tiktok, youtube, lo que sea, implica millones de servidores funcionando que chupan energía eléctrica y hay que enfriarlos además, consumiendo aún más energía eléctrica. Y eso tiene un impacto climático no indiferente.Así que, bueno, digamos, vemos que está metáfora de lo ecológico, aplicado los medios da para dos o tres interpretaciones. Chris: Mmm. [00:12:00] Wow. Siento que cuando yo empecé tomando ese curso de de Andrew McLuhan, el nieto de Marshall, como te mencioné, cambio mi perspectiva totalmente - en el mundo, en la manera como entiendo y como no entiendo también las nuestras tecnologías, mis movimientos, etcétera, pero ya, por una persona que tiene décadas de estudiando eso, me gustaría saber de de como empezaste. O sea, Andrew, por ejemplo tiene la excusa de su linaje, no de su papá y su abuelo.Pero entonces, como un argentino joven empezó aprendiendo de ecología de medios. Carlos: Bueno, yo te comento. Yo estudié comunicación en argentina en Rosario. Terminé la facultad. El último examen el 24 de junio del 86, que fue el día que nacía el Lionel Messi en Rosario, en Argentina el mismo día. Y [00:13:00] yo trabajaba, colaboraba en una asignatura en una materia que era teorías de la comunicación.E incluso llegué a enseñar hasta el año 90, fueron tres años, porque ya después me fui vivir Italia. En esa época, nosotros leíamos a Marshall McLuhan, pero era una lectura muy sesgada ideológicamente. En América latina, tú lo habrás visto en México. Hay toda una historia, una tradición de críticas de los medios, sobre todo, a todo lo que viene de estados unidos y Canadá está muy cerca de Estados Unidos. Entonces, digamos que en los años 70 y 80 y y hasta hoy te diría muchas veces a Marshall McLuhan se lo criticó mucho porque no criticaba los medios. O sea el te tenía una visión. Él decía, Neil Postman, si tenía una visión muy crítica. Pero en ese caso, este era una de las grandes diferencias entre Postman y McLuhan, que Marshall McLuhan, al menos en [00:14:00] público, él no criticaba los medios. Decía bueno, yo soy un investigador, yo envío sondas. Estoy explorando lo que pasa. Y él nunca se sumó... Y yo creo que eso fue muy inteligente por parte de él... nunca se sumó a este coro mundial de crítica a los medios de comunicación. En esa época, la televisión para mucha gente era un monstruo.Los niños no tenían que ver televisión. Un poco lo que pasa hoy con los móviles y lo que pasa hoy con tiktok. En esa época en la televisión, el monstruo. Entonces, había mucha investigación en Estados Unidos, que ya partía de la base que la televisión y los medios son malos para la gente. Vemos que es una historia que se repite. Yo creo que en ese sentido, Marshall McLuhan, de manera muy inteligente, no se sumó ese coro crítico y él se dedico realmente a pensar los medios desde una perspectiva mucho más libre, no anclada por esta visión yo creo demasiado ideologizada, que en América Latina es muy fuerte. Es muy fuerte. Esto no implica [00:15:00] bajar la guardia, no ser crítico. Al contrario.Pero yo creo que el el verdadero pensamiento crítico parte de no decir tanto ideológica, decimos "esto ya es malo. Vamos a ver esto." Habrá cosas buenas. Habrá cosas mala. Habrá cosa, lo que es innegable, que los medios mas ya que digamos son buenos son va, nos transforman. Y yo creo que eso fue lo importante de la idea McLuhaniana. Entonces mi primer acercamiento a McLuhan fue una perspectiva de los autores críticos que, bueno, sí, viene de Estados Unidos, no critica los medios. Vamos a criticarlo a nosotros a él, no? Y ese fue mi primer acercamiento a Marshall McLuhan. Yo me fui a Italia en la decada de 90. Estuve casi ocho años fuera de la universidad, trabajando en medios digitales, desarrollo de páginas, webs, productos multimédia y pretexto. Y a finales de los 90, dije quiero volver a la universidad. Quiero ser un doctorado. Y dije, "quiero hacer un doctorado. Bueno. Estando en Italia, el doctorado iba a ser de semiótica." Entonces hizo un [00:16:00] doctorado. Mi tesis fue sobre semiótica de las interfaces.Ahi tuve una visión de las interfaces digitales que consideran que, por ejemplo, los instrumentos como el mouse o joystick son extensiones de nuestro cuerpo, no? El mouse prolonga la mano y la mete dentro de la pantalla, no? O el joystick o cualquier otro elemento de la interfaz digital? Claro. Si hablamos de que el mouse es una extensión de la mano, eso es una idea McLuhaniana.Los medios como extensiones del ser humano de sujeto. Entonces, claro ahi yo releo McLuhan en italiano a finales de los años 90, y me reconcilio con McLuhan porque encuentro muchas cosas interesantes para entender precisamente la interacción con las máquinas digitales. En el a 2002, me mudo con mi familia a España. Me reintegro la vida universitaria. [00:17:00] Y ahí me pongo a estudiar la relación entre los viejos y los nuevos medios. Entonces recupero la idea de ecosistema. Recupero toda la nueva, la idea de ecología de mi ecology. Y me pongo a investigar y releer a McLuhan por tercera vez. Y a leerlo en profundidad a él y a toda la escuela de mi ecology para poder entender las dinámicas del actual ecosistema mediático y entender la emergencia de lo nuevo y cómo lo viejo lucha por adaptarse. En el 2009, estuve tres meses trabajando con Bob Logan en the University of Toronto. El año pasado, estuve en el congreso ahí y tuvimos dos pre conferencias con gente con Paolo Granata y todo el grupo de Toronto.O sea que, tengo una relación muy fuerte con todo lo que se producía y se produce en Toronto. Y bueno, yo creo que, a mí hoy, la media ecology, me sirve muchísimo junto a otras disciplina como la semiótica para poder entender el ecosistema [00:18:00] mediático actual y el gran tema de investigación mío hoy, que es la evolución del la ecosistema mediático.Mm, digamos que dentro de la media ecology, empezando de esa tesis doctoral del 79 de Paul Levinson, hay toda una serie de contribuciones, que un poco son los que han ido derivando en mi último libro que salió el año pasado en inglés en Routledge, que se llama The Evolution of Media y acaba de salir en castellano.Qué se llama Sobre La Evolución De los Medios. En la teoría evolutiva de los medios, hay mucha ecología de los medios metidos. Chris: Claro, claro. Pues felicidad es Carlos. Y vamos a volver en un ratito de ese tema de la evolución de medios, porque yo creo que es muy importante y obviamente es muy importante a ti. Ha sido como algo muy importante en tu trabajo. Pero antes de de salir de esa esquina de pensamiento, hubo una pregunta que me mandó Andrew McLuhan para ti, que ya ella contestaste un poco, pero este tiene que ver entre las diferencias en los [00:19:00] mundos de ecología de medios anglofonos y hispánicos. Y ya mencionaste un poco de eso, pero desde los tiempos en los 80 y noventas, entonces me gustaría saber si esas diferencias siguen entre los mundos intelectuales, en el mundo anglofono o hispánico.Y pues, para extender su pregunta un poco, qué piensas sería como un punto o tema o aspecto más importante de lo que uno de esos mundos tiene que aprender el otro en el significa de lo que falta, quizás. Carlos: Si nos focalizamos en el trabajo de Marshall McLuhan, no es que se lo criticó sólo de América Latina.En Europa no caía simpático Marshall McLuhan en los 60, 70. Justamente por lo mismo, porque no criticaba el sistema capitalista de medios. La tradición europea, la tradición de la Escuela de Frankfurt, la escuela de una visión anti [00:20:00] capitalista que denuncia la ideología dominante en los medio de comunicación.Eso es lo que entra en América Latina y ahí rebota con mucha fuerza. Quizá la figura principal que habla desde América Latina, que habló mucho tiempo de América latina es Armand Mattelart. Matterlart es un teórico en la comunicación, investigador de Bélgica. Y él lo encontramos ya a mediados de los años 60 finales de los 60 en Chile en un memento muy particular de la historia de Chile donde había mucha politización y mucha investigación crítica, obviamente con el con con con con el capitalismo y con el imperialismo estadounidense. Quizá la la obra clásica de ese memento es el famoso libro de Mattelart y Dorfman, eh, eh? Para Leer El Pato Donald, que donde ellos desmontan toda la estructura ideológica capitalista, imperialista, que había en los cics en las historietas del pato Donald.Ellos dicen esto se publicó a [00:21:00] principio los 70. Es quizá el libro más vendido de la comic latinoamericana hasta el día de hoy, eh? Ellos dicen hay ideología en la literatura infantil. Con el pato Donald, le están llenando la cabeza a nuestros niños de toda una visión del mundo muy particular.Si uno le el pato Donald de esa época, por lo menos, la mayor parte de las historia del pato Donald, que era, había que a buscar un tesoro y adónde. Eran lugares africana, peruviana, incaica o sea, eran países del tercer mundo. Y ahí el pato Donald, con sus sobrinos, eran lo suficientemente inteligentes para volverse con el oro a Patolandia.Claro. Ideológicamente. Eso no se sostiene. Entonces, la investigación hegemónica en esa época en Europa, en Francia, la semiología pero sobre todo, en América latina, era ésa. Hay que estudiar el mensaje. Hay que estudiar el contenido, porque ahí está la ideología [00:22:00] dominante del capitalismo y del imperialismo.En ese contexto, entra McLuhan. Se traduce McLuhan y que dice McLuhan: el medio es el mensaje. No importa lo que uno lee, lo que nos transforma es ver televisión, leer comics, escuchar la radio. Claro, iba contramano del mainstream de la investigación en comunicación. O sea, digamos que en América latina, la gente que sigue en esa línea que todavía existe y es fuerte, no es una visión muy crítica de todo esto, todavía hoy, a Marshal McLuhan le cae mal, pero lo mismo pasa en Europa y otros países donde la gente que busca una lectura crítica anti-capitalista y anti-sistémica de la comunicación, no la va a encontrar nunca en Marshall McLuhan, por más que sea de América latina, de de de Europa o de Asia. Entonces yo no radicaría todo esto en un ámbito anglosajón y el latinoamericano. Después, bueno, la hora de McLuhan es bastante [00:23:00] polisemica. Admite como cualquier autor así, que tiene un estilo incluso de escritura tan creativo en forma de mosaico.No era un escritor Cartesiano ordenadito y formal. No, no. McLuhan era una explosión de ideas muy bien diseñada a propósito, pero era una explosión de ideas. Por eso siempre refrescan tener a McLuhan. Entonces normal que surjan interpretaciones diferentes, no? En estados unidos en Canadá, en Inglaterra, en Europa continental o en Latinoamérica o en Japón, obviamente, no? Siendo un autor que tiene estas características. Por eso yo no en no anclaría esto en cuestiones territoriales. Cuando uno busca un enfoque que no tenga esta carga ideológica para poder entender los medios, que no se limite sólo a denunciar el contenido.McLuhan y la escuela de la ecología de los medios es fundamental y es un aporte muy, muy importante en ese sentido, no? Entonces, bueno, yo creo que McLuhan tuvo [00:24:00] detractores en Europa, tuvo detractores en América latina y cada tanto aparece alguno, pero yo creo que esto se ido suavizando. Yo quiero que, como que cada vez más se lo reivindica McLuhan.La gente que estudia, por ejemplo, en Europa y en América latina, que quizá en su época criticaron a McLuhan, todas las teorías de la mediatización, por ejemplo, terminan coincidiendo en buena parte de los planteos de la media ecology. Hoy que se habla mucho de la materialidad de la comunicación, los nuevos materialismos, yo incluyo a Marshall McLuhan en uno de los pioneros des esta visión también de los nuevos materialismos. Al descentrar el análisis del contenido, al medio, a la cosa material, podemos considerar a macl también junto a Bruno Latour y otra gente como pionero, un poco de esta visión de no quedarse atrapados en el giro lingüístico, no, en el contenido, en el giro semiótico e incorporar también la dimensión material de la comunicación y el medio en sí.[00:25:00] Chris: Muy bien. Muy bien, ya. Wow, es tanto, pero lo aprecio mucho. Gracias, Carlos. Y me gustaría seguir preguntándote un poco ahora de tu propio trabajo. Tienes un capítulo en tu libro. Las Leyes de la Interfaz titulado "Las Interfaces Co-evolucionan Con Sus Usuarios" donde escribes "estas leyes de la interfaz no desprecian a los artefactos, sus inventores ó las fuerzas sociales. Solo se limitan á insertarlos á una red socio técnica de relaciones, intercambios y transformaciones para poder analizarlos desde una perspectiva eco-evolutiva."Ahora, hay un montón ahí en este paragrafito. Pero entonces, me gustaría preguntarte, cómo vea los humanos [00:26:00] co-evolucionando con sus tecnologías? Por ejemplo, nuestra forma de performatividad en la pantalla se convierte en un hábito más allá de la pantalla.Carlos: Ya desde antes del homo sapiens, los homínidos más avanzados, digamos en su momento, creaban instrumentos de piedra. Hemos descubierto todos los neandertales tenían una cultura muy sofisticada, incluso prácticas casi y religiosas, más allá de la cuestión material de la construcción de artefactos. O sea que nuestra especie es impensable sin la tecnología, ya sea un hacha de piedra o ya sea tiktok o un smartphone. Entonces, esto tenemos que tenerlo en cuenta cuando analizamos cualquier tipo de de interacción cotidiana, estamos rodeados de tecnología y acá, obviamente, la idea McLuhaniana es fundamental. Nosotros creamos estos medios. Nosotros creamos estas tecnologías.Estas tecnologías también nos reformatean. [00:27:00] McLuhan, no me suena que haya usado el concepto de coevolución, pero está ahí. Está hablando de eso. Ahora bien. Hay una coevolución si se quiere a larguísimo plazo, que, por ejemplo, sabemos que el desarrollo de instrumentos de piedra, el desarrollo del fuego, hizo que el homo sapiens no necesitara una mandíbula tan grande para poder masticar los alimentos. Y eso produce todo un cambio, que achicó la mandíbula le dejó más espacio en el cerebro, etcétera, etcétera. Eso es una coevolución en término genético, digamos a larguísimo plazo, okey. También la posición eréctil, etcétera, etcétera. Pero, digamos que ya ahí había tecnologías humanas coevolucionando con estos cambios genéticos muy, muy lentos.Pero ahora tenemos también podemos decir esta co evolución ya a nivel de la estructura neuronal, entonces lo ha verificado la neurociencia, como dije antes. Hay cambio físico en la estructura del cerebro a lo largo de la vida de una persona debido a la interacción con ciertas tecnologías. Y por qué pasa eso?Porque [00:28:00] la producción, creación de nuevos medios, nuevas tecnologías se ido acelerando cada vez más. Ahi podemos hacer una curva exponencial hacia arriba, para algunos esto empezó hace 10,000 años. Para algunos esto se aceleró con la revolución industrial. Algunos hablan de la época el descubrimiento de América.Bueno, para alguno esto es un fenómeno de siglo xx. El hecho es que en términos casi geológicos, esto que hablamos del antropoceno es real y está vinculado al impacto del ser humano sobre nuestro ambiente y lo tecnológico es parte de ese proceso exponencial de co evolución. Nosotros hoy sentimos un agobio frente a esta aceleración de la tecnología y nuestra necesidad. Quizá de adaptarnos y coevolucionar con ella. Como esto de que todo va muy rápido. Cada semana hay un problema nuevo, una aplicación nueva. Ahora tenemos la inteligencia artificial, etc, etcétera. Pero esta sensación [00:29:00] no es nueva. Es una sensación de la modernidad. Si uno lee cosas escritas en 1,800 cuando llega el tren también la gente se quejaba que el mundo iba muy rápido. Dónde iremos a parar con este caballo de hierro que larga humo no? O sea que esta sensación de velocidad de cambio rápido ya generaciones anteriores la vivían. Pero evidentemente, el cambio hoy es mucho más rápido y denso que hace dos siglos. Y eso es real también. Así que, bueno, nuestra fe se va coevolucionando y nos vamos adaptando como podemos, yo esta pregunta se la hice hace 10 años a Kevin Kelly, el primer director de la revista Wire que lo trajimos a Barcelona y el que siempre es muy optimista. Kevin Kelly es determinista tecnológico y optimista al mismo tiempo. Él decía que "que bueno que el homo sapiens lo va llevando bastante bien. Esto de co evolucionar con la tecnología." Otra gente tiene una [00:30:00] visión radicalmente opuesta, que esto es el fin del mundo, que el homo sapiens estamos condenados a desaparecer por esta co evolución acelerada, que las nuevas generaciones son cada vez más estúpidas.Yo no creo eso. Creo, como McLuhan, que los medios nos reforman, nos cambian algunas cosas quizás para vivir otras quizá no tanto, pero no, no tengo una visión apocalíptica de esto para nada. Chris: Bien, bien. Entonces cuando mencionaste lo de la televisión, yo me acuerdo mucho de de mi niñez y no sé por qué. Quizás fue algo normal en ese tiempo para ver a tele como un monstruo, como dijiste o quizás porque mis mis papás eran migrantes pero fue mucho de su idea de esa tecnología y siempre me dijo como no, no, no quédate ahí tan cerca y eso.Entonces, aunque lo aceptaron, ellos comprendieron que el poder [00:31:00] de la tele que tenía sobre las personas. Entonces ahora todos, parece a mí, que todos tienen su propio canal, no su propio programación, o el derecho o privilegio de tener su propio canal o múltiples canales.Entonces, es una gran pregunta, pero cuáles crees que son las principales consecuencias de darle a cada uno su propio programa en el sentido de como es el efecto de hacer eso, de democratizar quizás la tecnología en ese sentido? Carlos: Cuando dices su propio canal, te refieres a la posibilidad de emitir o construir tu propia dieta mediática.Chris: Bueno primero, pero puede ser ambos, claro, no? O sea, mi capacidad de tener un perfil o cuenta mía personal. Y luego como el fin del turismo, no? Y luego otro. Carlos: Sí, a ver. Yo creo que, bueno, esto fue el gran cambio radical que empezó a darse a partir la década del 2000 o [00:32:00] sea, hace 25 años. Porque la web al principio sí era una red mundial en los años 90. Pero claro la posibilidad de compartir un contenido y que todo el mundo lo pudiera ver, estaba muy limitado a crear una página web, etcétera. Cuando aparecen las redes sociales o las Web 2.0 como se la llamaba en esa época y eso se suma los dispositivos móviles, ahí se empieza a generar esta cultura tan difundida de la creación de contenido. Hasta digamos que hasta ese momento quien generaba contenido era más o menos un profesional en la radio y en la televisión, pero incluso en la web o en la prensa o el cine. Y a partir de ahí se empieza, digamos, a abrir el juego. En su momento, esto fue muy bien saludado fue qué bueno! Esto va nos va a llevar a una sociedad más democrática. 25 años después, claro, estamos viendo el lado oscuro solamente. Yo creo que el error hace 25 años era pensar solo las posibilidades [00:33:00] buenas, optimistas, de esto. Y hoy me parece que estamos enredados en discursos solamente apocalípticos no?No vemos las cosas buenas, vemos solo las cosas malas. Yo creo que hay de las dos cosas hoy. Claro, hoy cualquier persona puede tener un canal, sí, pero no todo el mundo crea un canal. Los niveles de participación son muy extraños, o sea, la mayor parte de la población de los usuarios y usuarias entre en las redes. Mira. Mete un me gusta. Quizá un comentario. Cada tanto comparte una foto. Digamos que los "heavy users" o "heavy producers" de contenido son siempre una minoría, ya sea profesionales, ya sea influencers, streamers, no? Es siempre, yo no sé si acá estamos en un 20-80 o un 10-90 son estas curvas que siempre fue así? No? Si uno ve la Wikipedia, habrá un 5-10 por ciento de gente que genera contenido mucho menos incluso. Y un 90 por ciento que se [00:34:00] beneficia del trabajo de una minoría. Esto invierte la lógica capitalista? La mayoría vive de la minoría y esto pasaba antes también en otros, en otros sistemas. O sea que en ese sentido, es sólo una minoría de gente la que genera contenido de impacto, llamémoslo así, de alcance mayor.Pero bueno, yo creo que el hecho de que cualquier persona pueda dar ese salto para mí, está bien. Genera otra serie de problemas, no? Porque mientras que genera contenido, es un profesional o un periodista, digamos, todavía queda algo de normas éticas y que deben cumplir no? Yo veo que en el mundo de los streamers, el mundo de los Tik tokers etcétera, etcétera, lo primero que ellos dicen es, nosotros no somos periodistas. Y de esa forma, se inhiben de cualquier, control ético o de respeto a normas éticas profesionales. Por otro lado, las plataformas [00:35:00] Meta, Google, todas. Lo primero que te dicen es nosotros no somos medio de comunicación. Los contenidos los pone la gente.Nosotros no tenemos nada que ver con eso. Claro, ellos también ahí se alejan de toda la reglamentación. Por eso hubo que hacer. Europa y Estados Unidos tuvo que sacar leyes especiales porque ellos decían no, no, las leyes del periodismo a nosotros no nos alcanzan. Nosotros no somos editores de contenidos.Y es una mentira porque las plataformas sí editan contenido a través los algoritmos, porque nos están los algoritmos, nos están diciendo que podemos ver y que no está en primera página. No están filtrando información, o sea que están haciendo edición. Entonces, como que se generan estas equivocaciones.Y eso es uno de los elementos que lleva esta contaminación que mencioné antes en el en los ámbitos de la comunicación. Pero yo, si tuviera que elegir un ecosistema con pocos enunciadores pocos medios controlados por profesionales y este ecosistema [00:36:00] caótico en parte contaminado con muchos actores y muchas voces, yo prefiero el caos de hoy a la pobreza del sistema anterior.Prefiero lidiar, pelearme con y estar buscar de resolver el problema de tener mucha información, al problema de la censura y tener sólo dos, tres puntos donde se genera información. Yo he vivido en Argentina con dictadura militar con control férreo de medios, coroneles de interventores en la radio y la televisión que controlaban todo lo que se decía.Y yo prefiero el caos de hoy, aún con fake news y todo lo que quieras. Prefiero el caos de hoy a esa situación. Chris: Sí, sí, sí, sí. Es muy fuerte de pensar en eso para la gente que no han vivido en algo así, no? Osea algunos familiares extendidos han vivido en mundos comunistas, en el pasado en el este de Europa y no se hablan [00:37:00] exactamente así.Pero, se se hablan, no? Y se se dicen que lo que lo que no tenía ni lo que no tiene por control y por fuerza. Entonces, en ese como mismo sentido de lo que falta de la memoria vivida, me gustaría preguntarte sobre tu nuevo libro. Y sobre la evolución de medios. Entonces me gustaría preguntarte igual por nuestros oyentes que quizás no han estudiado mucho de la ecología de los medios Para ti qué es la evolución de los medios y por qué es importante para nuestro cambiante y comprensión del mundo. O sea, igual al lado y no solo pegado a la ecología de medios, pero la evolución de los medios,Carlos: Sí, te cuento ahí hay una disciplina, ya tradicional que es la historia y también está la historia de la comunicación y historia de los medios. [00:38:00] Hay libros muy interesantes que se titulan Historia de la Comunicación de Gutenberg a Internet o Historia de la Comunicación del Papiro a Tiktok. Entonces, qué pasa? Esos libros te dicen bueno, estaba el papiro, después vino el pergamino, el manuscrito, después en 1450 vino Gutenberg, llegó el libro. Pero eso el libro no te cuentan que pasó con el manuscrito, ni que pasó con el papiro. Y te dicen que llega la radio en 1920 y en 1950 llega la televisión y no te dicen que pasó con la radio, que pasó con el cine.Son historias lineales donde un medio parece que va sustituyendo al otro. Y después tenemos muchos libros muy buenos también. Historia de la radio, historia de la televisión, historia de internet, historia del periodismo. Como dije antes, retomando una idea, de McLuhan no podemos entender los medios aislados.Yo no puedo entender la evolución de la radio si no la vinculo a la prensa, a [00:39:00] la televisión y otro al podcast. Okey, entonces digo, necesitamos un campo de investigación, llamémoslo una disciplina en construcción, que es una teoría y también es metodología para poder entender el cambio mediático, todas estas transformaciones del ecosistema de medios a largo plazo y que no sea una sucesión de medios, sino, ver cómo esa red de medios fue evolucionando. Y eso yo lo llamo una teoría evolutiva o una "media evolution" Y es lo que estoy trabajando ahora. Claro, esta teoría, este enfoque, este campo de investigación toma muchas cosas de la ecología de los medios, empezando por Marshall McLuhan pero también gente de la tradición previa a la media ecology como Harold Innis, el gran historiador, economista de la comunicación y de la sociedad, que fue quizás el intelectual más famoso en Canadá en la primera mitad del siglo XX. Harold Innis que influenció mucho a Marshall McLuhan [00:40:00] Marshall McLuhann en la primera página de Gutenberg Galaxy, dice este libro no es otra cosa que una nota al pie de página de la obra de Harold Innis Entonces, Harold Innis que hizo una historia de los tiempos antiguos poniendo los medios al centro de esa historia. Para mí es fundamental. Incluso te diría a veces más que McLuhan, como referencia, a la hora de hacer una teoría evolutiva del cambio mediático. Y después, obviamente tomo muchas cosas de la historia de los medios.Tomo muchas cosas de la arqueología de los medios (media archeology). Tomo cosas también de la gente que investigó la historia de la tecnología, la construcción social de la tecnología. O sea, la media evolution es un campo intertextual, como cualquier disciplina que toma cosas de todos estos campos para poder construir una teoría, un enfoque, una mirada que sea más a largo plazo, que no sea una sucesión de medios, sino que vea la evolución de todo el ecosistema mediático, prestando mucha atención a las relaciones [00:41:00] entre medios, y con esta visión más compleja sistémica de cómo cambian las cosas.Yo creo que el cambio mediático es muy rápido y necesitamos una teoría para poder darle un sentido a todo este gran cambio, porque si nos quedamos analizando cosas muy micro, muy chiquititas, no vemos los grandes cambios. No nos podemos posicionar... esto un poco como el fútbol. Los mejores jugadores son los que tienen el partido en la cabeza y saben dónde está todo. No están mirando la pelota, pero saben dónde están los otros jugadores? Bueno, yo creo que la media evolution sirve para eso. Más allá de que hoy estemos todos hablando de la IA generativa. No? Tener esta visión de de conjunto de todo el ecosistema mediático y tecnológico, yo creo que es muy útil.Chris: Mm. Wow Increíble, increíble. Sí. Sí. Pienso mucho en como las nuevas generaciones o las generaciones más jóvenes en el día de hoy. O sea, [00:42:00] al menos más joven que yo, que la mayoría, como que tiene 20 años hoy, no tienen una memoria vívida de cómo fuera el mundo, sin redes sociales o sin el internet. Y así como me voy pensando en mi vida y como yo, no tengo una memoria de vida como fuera el mundo sin pantallas de cualquier tipo, o sea de tele de compus. No solo de internet o redes. Carlos: Sí, no, te decia que mi padre vivió, mi padre tiene 90 años y él se recuerda en el año 58, 59, su casa fue la primera en un barrio de Rosario que tuvo televisión y transmitían a partir de la tarde seis, siete de la tarde. Entonces venían todos los vecinos y vecinas a ver televisión a la casa de mi abuela. Entonces cada uno, cada generación tiene sus historias. No? Chris: Ajá. Ajá. Sí. Pues sí. Y también, como dijiste, para [00:43:00] entender los medios como sujetos o objetos individuales, o sea en su propio mundo, no? Este recuerdo un poco de la metáfora de Robin Wall Kimmerer que escribió un libro que se llama Braiding Sweetgrass o Trenzando Pasto Dulce supongo, en español. Y mencionó que para entender el entendimiento indígena, digamos entre comillas de tiempo, no necesitamos pensar en una línea, una flecha desde el pasado hacia el futuro. Pero, un lago, mientras el pasado, presente, y futuro existen, a la vez, en ese lago.Y también pienso como en el lugar, el pasado, presente, y el futuro, como todos esos medios existiendo a la vez, como en un lago y obviamente en una ecología de su evolución de sus cambios. Carlos: Es, muy interesante eso. Después te voy a pedir la referencia del libro porque, claro, [00:44:00] McLuhan siempre decía que el contenido de un medio es otro medio. Entonces, puede pasar que un medio del pasado deja su huella o influye en un medio del futuro. Y entonces ahí se rompe la línea temporal. Y esos son los fenómenos que a mí me interesa estudiar. Chris: Mmm, mmm, pues Carlos para terminar, tengo dos últimas preguntas para ti. Esta vez un poco alineado con el turismo, y aunque no estas enfocado tanto en en el estudio de turismo. Por mis estudios y investigaciones y por este podcast, he amplificado esa definición de turismo para ver cómo existiría más allá de una industria. Y para mí, el turismo incluye también el deseo de ver una persona, un lugar o una cultura como destino, como algo útil, temporal en su valor de uso y por tanto, desechable. Entonces, me gustaría [00:45:00] preguntarte, si para ti parece que nuestros medios populares, aunque esto es un tiempo, digamos con más libertad de otros lugares o tiempos en el pasado, más autoritarianos o totalitarianos? Si te ves la posibilidad o la evidencia de que nuestros medios digamos como mainstream más usados, están creando o promoviendo un , un sentido de alienación en la gente por efectivamente quedarles a distancia al otro o la otra.Carlos: Yo ya te dije no, no tengo una visión apocalíptica de los medios. Nunca, la tuve. Esto no quita de que los medios y como dijimos antes, tienen problemas. Generan también contaminación. Llamémoslo así si seguimos con la metáfora, ? El tema de alienación viene desde hace [00:46:00] muchísimos años. Ya cuando estudiaba en la universidad, nunca sintonicé con las teorías de la alienación.El concepto de alienación viene del siglo XIX. Toda una teoría de la conciencia, el sujeto, el proletario, llamémoslo, así que tenía que tomar conciencia de clase. Bueno, las raíces de esa visión del concepto alienación vienen de ahí. Yo, a mí nunca me convenció, justamente. Y acá si interesante.El aporte de América Latina en teorías de la comunicación siempre fue diferente. Fue reivindicar la resignificación, la resemantización el rol activo del receptor, cuando muchas veces las teorías que venían de Europa o Estados Unidos tenían esta visión del receptor de la comunicación como un ser pasivo. En ese sentido, la media ecology nunca entró en ese discurso porque se manejaba con otros parámetros, pero digamos que lo que era el mainstream de la investigación de estados unidos, pero también de Europa, siempre coincidían en esto en considerar el receptor pasivo, alienado, [00:47:00] estupidizado por los medios. Y yo realmente nunca, me convenció ese planteo, ni antes ni hoy, ni con la televisión de los 70 y 80, ni con el tiktok de hoy.Esto no quita que puede haber gente que tenga alguna adicción, etcétera, etcétera. Pero yo no creo que toda la sociedad sea adicta hoy a la pantallita. Deja de ser adicción. Okey. Esto no implica que haya que no tener una visión crítica. Esto no implica que haya que eventualmente regular los usos de ciertas tecnologías, obviamente.Pero de ahí a pensar que estamos en un escenario apocalíptico, de idiotización total del homo sapiens o de alienación. Yo no lo veo, ni creo que lo los estudios empíricos confirmen eso. Más allá que a veces hay elecciones y no nos gusten los resultados.Pero ahí es interesante, porque cuando tu propio partido político pierde, siempre se le echa la culpa a los medios porque ganó el otro. Pero cuando tu partido político gana, nadie dice nada de los medios. Ganamos porque somos mejores, [00:48:00] porque tenemos mejores ideas, porque somos más democráticos, porque somos más bonitos.Entonces, claro te das cuenta que se usan los medios como chivo expiatorio para no reconocer las propias debilidades políticas a la hora de denunciar una propuesta o de seducir al electorado.Chris: Claro, claro. Ya pues estos temas son vastos y complejos. Y por eso me gusta, y por eso estoy muy agradecido por pasar este tiempo contigo, Carlos.Pero los temas requieren un profundo disciplina para comprender, o al menos según yo, como alguien que está muy nuevo a estos temas. Entonces, a nuestra época, parece que somos, según yo, arrastrados a una velocidad sin precedentes. Nuestras tecnologías están avanzando y quizás socavando simultáneamente nuestra capacidad de comprender lo que está sucediendo en el mundo. Los usamos como protesta a veces como, como mencionaste, [00:49:00] pero sin una comprensión más profunda de cómo nos usan también. Entonces tengo la curiosidad por saber qué papel desempeña la ecología de los medios en la redención o curación de la cultura en nuestro tiempo. Cómo podría la ecología de los medios ser un aliado, quizás, en nuestros caminos? Carlos: Sí, yo creo que esta idea estaba presente, no? En los teóricos de la media ecology, digamos la primera generación.Ahora que lo pienso, estaba también en la semiótica de Umberto Eco, no? Cuando decía la semiótica más allá de analizar cómo se construye significado, también aporta a mejorar la vida significativa, o sea, la vida cultural, la vida comunicacional, nuestro funcionamiento como sujeto, digamos. Y yo creo que en ese sentido, la media ecology también.Digamos, si nosotros entendemos el ecosistema mediático, vamos a poder sacarlo mejor [00:50:00] coevolucionar mejor. Vamos a ser más responsables también a la hora de generar contenidos, a la hora de retwittear de manera a veces automática ciertas cosas. Yo creo que es todo un crecimiento de vivir una vida mediática sana, que yo creo que hoy existe esa posibilidad.Yo estoy en Twitter desde el 2008-2009 y sólo dos veces tuve así un encontronazo y bloqueé a una persona mal educada. Después el resto de mi vida en Twitter, es rica de información de contactos. Aprendo muchísimo me entero de cosas que se están investigando. O sea, también están uno elegir otras cosas.Y por ejemplo, donde veo que yo hay que hay redes que no me aportan nada, no directamente ni entro. También es eso de aprender a sacar lo mejor de este ecosistema mediático. Y lo mismo para el ecosistema natural. Así como estamos aprendiendo a preocuparnos de dónde viene la comida, [00:51:00] cuánto tiempo se va a tardar en disolver este teléfono móvil por los componentes que tiene. Bueno, también es tomar conciencia de eso. Ya sea en el mundo natural, como en el mundo de la comunicación. Y yo creo que todos estos conocimientos, en este caso, la media ecology nos sirve para captar eso, no? Y mejorar nosotros también como sujetos, que ya no somos más el centro del universo, que esta es la otra cuestión. Somos un átomo más perdido entre una complejidad muy grande. Chris: Mm. Mm, pues que estas obras y trabajos y estudios tuyos y de los demás nos da la capacidad de leer y comprender ese complejidad, no?O sea, parece más y más complejo cada vez y nos requiere como más y más discernimiento. Entonces, yo creo que pues igual, hemos metido mucho en tu voluntad y capacidad de [00:52:00] hacer eso y ponerlo en el mundo. Entonces, finalmente Carlos me gustaría a extender mi agradecimiento y la de nuestros oyentes por tu tiempo hoy, tu consideración y tu trabajo.Siento que pues, la alfabetización mediática y la ecología de los medios son extremadamente deficientes en nuestro tiempo y su voluntad de preguntar sobre estas cosas y escribir sobre ellas es una medicina para un mundo quebrantado y para mi turístico. Entonces, así que muchísimas gracias, Carlos, por venir hoy.Carlos: Gracias. Te agradezco por las preguntas. Y bueno, yo creo que el tema del turismo es un tema que está ocupa lugar central hoy. Si tú estuvieras en Barcelona, verías que todos los días se está debatiendo este tema. Así que yo creo que bueno, adelante con esa reflexión y esa investigación sobre el turismo, porque es muy pertinente y necesaria.Chris: Pues sí, gracias. [00:53:00] Igual yo siento que hay una conexión fuerte entre esas definiciones más amplias de turismo y la ecología de medios. O sea, ha abierto una apertura muy grande para mí para entender el turismo más profundamente. Igual antes de terminar Carlos, cómo podrían nuestros oyentes encontrar tus libros y tu trabajo?Sé que hemos hablado de dos libros que escribiste, pero hay mucho más. Muchísimo más. Entonces, cómo se pueden encontrarlos y encontrarte?Carlos: Lo más rápido es en en mi blog, que es hipermediaciones.com Ahí van a encontrar información sobre todos los libros que voy publicando, etcétera, etc. Y después, bueno, yo soy muy activo, como dije en Twitter X. Me encuentran la letra CEscolari y de Carlos es mi Twitter. Y bueno, también ahí trato de difundir información sobre estos [00:54:00] temas.Como dije antes, aprendo mucho de esa red y trato de también devolver lo que me dan poniendo siempre información pertinente. Buenos enlaces. Y no pelearme mucho.Chris: Muy bien, muy bien, pues voy a asegurar que esos enlaces y esas páginas estén ya en la sección de tarea el sitio web de El fin del turismo cuando sale el episodio. Igual otras entrevistas y de tus libros. No hay falta. Entonces, con mucho gusto, los voy compartiendo. Bueno, Carlos, muchísimas gracias y lo aprecio mucho.Carlos: Muchas gracias y nos vemos en México.English TranscriptionChris: [00:00:00] Welcome to the podcast The End of Tourism, Carlos. Thank you for being able to speak with me today. It's a great pleasure to have you here with me today.Carlos: No, thank you, Chris, for the invitation. It is a great pleasure and honor to chat with you, a great traveler and, well, I have never directly investigated the subject of tourism.Well, I understand that we are going to talk about media ecology and collateral issues that can help us better understand, give meaning to all that is happening in the world of tourism. Well, I work in Barcelona. I don't live in the city exactly, but I work at the university in Barcelona, in the central area.Well, every time I go to the city, the number of tourists increases every day and the debate on tourism in all its dimensions increases. So it is a topic that is on the agenda, right?Chris: Yes, well I imagine that even if you don't like to think or if you don't want to think about tourism there, it is inevitable to have a personal lesson [00:01:00] from that industry.Carlos: Yes, to the point that it is almost becoming a taxonomic criterion, right? ...of classification or cities with a lot of tourists, cities or places without tourists that are the most sought after until they are filled with tourists. So we are practically in a vicious circle.Chris: Well, at some point I know that it changes, the cycle breaks, at least to account for what we are doing with the behavior.And I understand that this also has a lot to do with the ecology of the media, the lack of ability to understand our behaviors, attitudes, thoughts, feelings, etc. So, before continuing with your work and deeds, I would like to ask you about your path and your life.First, I wonder if you could define for our listeners what media ecology is and how you [00:02:00] became interested in this field? How did you come to dedicate your life to this study?Carlos: Yes. Let's see a little bit. There is one, this is the official history. We would say media ecology, it is a field of research, let's say, that was born in the 60s. We must take into account above all the work of Marshall McLuhan, a Canadian researcher who is very famous worldwide. He was perhaps the most famous media researcher philosopher in the 60s and 70s.And a colleague of his, Neil Postman, who was at New York University, was a bit, let's say, among the people who surrounded these two references, no, in the 60s, from there it was brewing, let's say, what was later called media ecology. It is said that the first person to talk about media ecology, who applied this metaphor to the media, was Marshall McLuhan himself in some private conversations, [00:03:00] letters that were sent to each other in the late 50s, early 60s, by researchers on these topics?Let's say the first public appearance of the concept of media ecology was a lecture in 1968 by Neil Postman. It was a public speech that talked about how the media transforms us and how the media transforms us, forming an environment in which we grow, develop, and so on. And we are sometimes not very aware of this environment that surrounds us and shapes us.He first used the concept of media ecology in a public lecture. And then, if we go back to the early 70s, Postman himself created the first program in media ecology at NYU, at New York University. So, in 73, 74 and 75, what I call the second generation began to emerge, of people [00:04:00] some of whom were trained in these courses in New York.For example, Christine Nystrom was the first PhD thesis on my ecology; people like Paul Levinson who in 1979 defended a PhD thesis directed by Postman on the evolution of the media, right? And the same thing happened in Toronto in the 70s. Marshall McLuhan died in December 80.Let's say that the 70s were his last decade of intellectual production. And there are a number of collaborators at that time, very young people like Robert Logan, Derrick De Kerchove, who later continued to work a bit along these lines, along these lines. And there we talk about the Canadian front, eh?This whole second generation was developing, expanding and applying. Let's not forget Eric McLuhan, Marshall's son, who was also part of this whole movement. [00:05:00] And if I remember correctly, in 2000, the Media Ecology Association was created, which is the Media Ecology Association, which is an academic, scientific organization that brings together people who deal with media ecology.If we think at a more scientific epistemological level, we can think of this metaphor of media ecology from two or three perspectives. On the one hand, this idea that media create environments. This is a very strong idea of Marsha McLuhan, of Postman and of this whole group, isn't it? The media - "medium" understood in a very broad sense, no, any technology could be a medium for them.For Marsha McLuhan, the wheel is a medium. A telescope is a medium. A radio is a medium and television is a medium, right? I mean, any technology can be considered a medium. Let's say that these media, these technologies, generate a [00:06:00] environment that transforms us. It transforms our way, sometimes our way of thinking, our way of perceiving the world, our conception of time and space.And we are not aware of that change. Let's think that, I don't know, before 1800, if someone had to make a trip of a thousand kilometers (and here we are approaching tourism) kilometers was a trip that had to be planned many months in advance. With the arrival of the train, we are already in 1800, those kilometers were shortened. Let's say no? There we see as if today they tell us 1000 kilometers.Well, yes, we take a plane. It's an hour, an hour and a quarter of a journey. Today, 1000 kilometres is much less than 200 years ago and even in terms of time, time has changed. Right? All of that is a consequence, let's say, of this change, our perception is a consequence of a series of media and technologies.The railroad. Obviously, today we have airplanes. The same digital networks that have somewhat brought us this idea of "time [00:07:00] real," this anxiety of wanting everything fast, right? That is also a consequence of these environmental changes generated by the media and technologies, eh? This is a very strong idea, when McLuhan and Postman talked about this in the 60s, they were strong intuitions that they had from a very intelligent observation of reality. Today, cognitive sciences, or rather neuroscience, have confirmed these hypotheses. In other words, today there are a series of methodologies to study the brain and we can already see how technologies...The media even affects the physical structure of the brain. Right? Another thing that is historical is that the media affects our memory. This comes from Plato 2,500 years ago, who said that writing would kill the memory of men. Well, we can think for ourselves, right?Or at least this generation, who [00:08:00] lived in a world before and after mobile apps. 30 years ago, 25 years ago, I had 30-40 phone numbers in my memory. Today I don't have any. And let's also think about GPS, right? At one time, taxi drivers in London, which is a Latin city, knew the city by heart. And today, that's no longer necessary because they have GPS.And when they went to study the brains of London taxi drivers, they saw that certain areas of the brain had shrunk, so to speak, which are the areas that manage the spatial part. McLuhan already talked about this in the 60s. He said that changes narcotize certain areas of the mind, he said.But well, we see that a lot of empirical research, very cutting-edge neuroscience research is confirming all these thoughts, all these things that were said in the 60s onwards, by media ecology. Another possibility is to understand [00:09:00] this as a media ecosystem, Marshall McLuhan always said we cannot give it meaning,We cannot understand a medium in isolation from other media. It is as if media only acquire meaning in relation to other media. Neil Postman and many other people from the school of media ecology also defend this position, that, well, we cannot understand the history of cinema if we do not link it to video games, if we do not link it to the appearance of television.And so with all the media, right? Eh? There are some very interesting works. For example, about how in the 19th century, different media, we could say, co-evolved with each other. The press, the telegraph. The train, which also transported newspapers, news agencies appeared. I mean, we see how it is very difficult to understand the development of the press in the 19th century and we don't link it to the telephone, if we don't link it to photography, if we don't link it to radio photography, [00:10:00] also later on.I mean, this idea is very strong. It is also one of the principles that I consider fundamental to this vision, which would be that the media are not alone, they are part of an ecosystem and if we want to understand what is happening and how all this works, we cannot, uh, analyze the media in isolation from the rest.There is a third interpretation. I don't know if it's too metaphorical, right? Above all, people in Italy like the researcher Fausto Colombo from Milan or Michele Cometa, he is a researcher from Sicily, Michele Cometa who talks about the turn, the ecomedia turn. These researchers are moving in a whole conception according to which, we are in a unique media ecosystem that is contaminated.It is contaminated by "fake news" it is contaminated by false news, it is contaminated by hate speech, etc., etc. So they, let's say, take up this ecological metaphor to say [00:11:00] We have to clean this ecosystem just as the natural ecosystem is contaminated, it needs a cleaning intervention, let's say a purification, eh?The media ecosystem is also in the same danger, isn't it? And these people are also calling attention, and I am very close to this line of work on the material dimension of communication. And this also has to do with tourism, right? The environmental impact that communication has today.Training an artificial intelligence involves a huge amount of electricity; keeping social networks running, eh, TikTok, YouTube, whatever, involves millions of servers running that suck up electricity and also have to be cooled, consuming even more electricity. And that has a significant impact on the climate.So, well, let's say, we see that this metaphor of the ecological, applied to the media, gives rise to two or three interpretations.Chris: Mmm. [00:12:00] Wow. I feel like when I started taking that course from Andrew McLuhan, Marshall's grandson, as I mentioned, it changed my perspective completely - on the world, on the way I understand and how I don't understand our technologies, my movements, etc. But now, from a person who has been studying this for decades, I would like to know how you started. I mean, Andrew, for example, has the excuse of his lineage, not his father and his grandfather.But then, as a young Argentine, he began learning about media ecology.Carlos: Well, I'll tell you. I studied communication in Argentina, in Rosario. I finished college. The last exam was on June 24, 1986, which was the day that Lionel Messi was born in Rosario, Argentina, on the same day. And [00:13:00] I worked, I collaborated in a class in a subject that was communication theories.And I even taught until 1990, three years, because after that I went to live in Italy. At that time, we read Marshall McLuhan, but it was a very ideologically biased reading. In Latin America, you must have seen it in Mexico. There is a whole history, a tradition of criticism from the media, especially of everything that comes from the United States, and Canada is very close to the United States.So, let's say that in the 70s and 80s and until today I would tell you that Marshall McLuhan was often criticized because he did not criticize the media. I mean, he had a vision. He said, Neil Postman, yes, he had a very critical vision. But in that case, this was one of the big differences between Postman and McLuhan, that Marshall McLuhan, at least in [00:14:00] public, he did not criticize the media. He said, well, I am a researcher, I send out probes. I am exploring what is happening.And he never joined in... And I think that was very clever of him... he never joined in this worldwide chorus of criticism of the media. At that time, television was a monster for many people.Children were not supposed to watch television. A bit like what happens today with cell phones and what happens today with TikTok. At that time, television was the monster. At that time, there was a lot of research in the United States, which was already based on the premise that television and the media are bad for people.We see that it is a story that repeats itself. I think that in that sense, Marshall McLuhan, very intelligently, did not join that critical chorus and he really dedicated himself to thinking about the media from a much freer perspective, not anchored by this vision that I believe is too ideologized, which is very strong in Latin America. It is very strong. This does not imply [00:15:00] letting down one's guard, not being critical. On the contrary.But I think that true critical thinking starts from not saying so much ideology, we say "this is already bad. Let's look at this." There will be good things. There will be bad things. There will be things, which is undeniable, that the media, even if we say they are good, will transform us. And I think that was the important thing about the McLuhanian idea.So my first approach to McLuhan was from the perspective of critical authors who, well, yes, come from the United States, they don't criticize the media. We're going to criticize him, right? And that was my first approach to Marshall McLuhan.I went to Italy in the 90s. I was out of college for almost eight years, working in digital media, web development, multimedia products, and pretext. And in the late 90s, I said, I want to go back to college. I want to be a PhD. And I said, "I want to do a PhD. Well. Being in Italy, the PhD was going to be in semiotics." So I did a [00:16:00] PhD. My thesis was on semiotics of interfaces.There I had a vision of digital interfaces that consider, for example, instruments like the mouse or joystick as extensions of our body, right? The mouse extends the hand and puts it inside the screen, right? Or the joystick or any other element of the digital interface? Of course. If we talk about the mouse being an extension of the hand, that is a McLuhanian idea.The media as extensions of the human being as a subject. So, of course, I reread McLuhan in Italian at the end of the 90s, and I reconciled with McLuhan because I found many interesting things to understand precisely the interaction with digital machines.In 2002, I moved with my family to Spain. I returned to university life. [00:17:00] And there I began to study the relationship between old and new media. Then I recovered the idea of ecosystem. I recovered the whole new idea, the id

Dr Helen Geake and Martyn Williams sit down after four weeks of Time Team's Sutton Hoo dig to reflect on what's happened over the past month. Naomi Sewpaul discusses her work on site and sheds some light on what she may have discovered using her special floatation tank. You'll meet one of Edith Pretty's relatives who reflects on the legacy of the woman who owned the site and sparked the archaeological digs of the 1930s which discovered one of the buried Anglo-Saxon ships. One of our Patreon volunteers tells you what she got up to when she got the chance to spend a day as an archaeologist at Sutton Hoo thanks to Time Team.

In the first ever episode of Chronicles, Luca discusses the Anglo-Saxon epic poem Beowulf. He explores its pagan and Christian duality, its veneration of the Germanic heroic ideal, and J.R.R. Tolkien's scholarship, which transformed it from a historical document into beloved literature.

It's Time Team's final week digging at Sutton Hoo and it still has secrets to reveal. Dr Helen Geake and Martyn Williams brave the wind and rain to take you to a new trench that's been opened on the bank of the river. Could work there uncover another Anglo-Saxon ship? Helen's been squelching in the mud on the side of river at low tide where Carenza Lewis and her team are looking for evidence of human activity from thousands of years ago. You'll also meet the volunteers who've been given the chance to excavate test pits thanks to their support for Time Team on Patreon. As usual Helen will be answering more of your questions at the end of the episode. Submit yours now by joining us at patreon.com/timeteamofficial.

Full Text of ReadingsMemorial of Saint Boniface, Bishop and Martyr Lectionary: 300The Saint of the day is Saint BonifaceSaint Boniface's Story Boniface, known as the apostle of the Germans, was an English Benedictine monk who gave up being elected abbot to devote his life to the conversion of the Germanic tribes. Two characteristics stand out: his Christian orthodoxy and his fidelity to the pope of Rome. How absolutely necessary this orthodoxy and fidelity were is borne out by the conditions Boniface found on his first missionary journey in 719 at the request of Pope Gregory II. Paganism was a way of life. What Christianity he did find had either lapsed into paganism or was mixed with error. The clergy were mainly responsible for these latter conditions since they were in many instances uneducated, lax and questionably obedient to their bishops. In particular instances their very ordinations were questionable. These are the conditions that Boniface was to report in 722 on his first return visit to Rome. The Holy Father instructed him to reform the German Church. The pope sent letters of recommendation to religious and civil leaders. Boniface later admitted that his work would have been unsuccessful, from a human viewpoint, without a letter of safe-conduct from Charles Martel, the powerful Frankish ruler, grandfather of Charlemagne. Boniface was finally made a regional bishop and authorized to organize the whole German Church. He was eminently successful. In the Frankish kingdom, he met great problems because of lay interference in bishops' elections, the worldliness of the clergy and lack of papal control. During a final mission to the Frisians, Boniface and 53 companions were massacred while he was preparing converts for confirmation. In order to restore the Germanic Church to its fidelity to Rome and to convert the pagans, Boniface had been guided by two principles. The first was to restore the obedience of the clergy to their bishops in union with the pope of Rome. The second was the establishment of many houses of prayer which took the form of Benedictine monasteries. A great number of Anglo-Saxon monks and nuns followed him to the continent, where he introduced the Benedictine nuns to the active apostolate of education. Reflection Boniface bears out the Christian rule: To follow Christ is to follow the way of the cross. For Boniface, it was not only physical suffering or death, but the painful, thankless, bewildering task of Church reform. Missionary glory is often thought of in terms of bringing new persons to Christ. It seems—but is not—less glorious to heal the household of the faith. Saint Boniface is the Patron Saint of: Germany Enjoy these quotes from some of our favorite saints! Saint of the Day, Copyright Franciscan Media

Pete Brown's website: https://www.petebrown.net/Link Tree: ⁠https://linktr.ee/RockPaperSwords⁠ Support us on Patreon: ⁠https://www.patreon.com/RockPaperSwordsPodcast⁠ Buy us a beer and get a shoutout by heading to ⁠buymeacoffee.com/rockpaperswordsPete Brown is a British author, journalist, broadcaster and consultant specialising in food and drink, especially the fun parts like beer and cider. He writes for newspapers and magazines around the world and is a regular contributor to BBC Radio 4's Food Programme. He was named British Beer Writer of the Year in 2009, 2012, 2016 and 2021, and Fortnum and Mason Online Drinks Writer of the Year in 2015. In 2020 he was named an “Industry Legend” at the Imbibe Hospitality Awards.We chatted with him about alcohol brewing and drinking by the Babylonians, Romans, Vikings, Anglo-Saxons, medieval folk, and more. It's a fascinating interview, don't miss it!Welcome to RPS, Pete Brown!

1 And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come.Post haec autem designavit Dominus et alios septuaginta duos : et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus. 2 And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that he send labourers into his harvest.Et dicebat illis : Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam. 3 Go: Behold I send you as lambs among wolves.Ite : ecce ego mitto vos sicut agnos inter lupos. 4 Carry neither purse, nor scrip, nor shoes; and salute no man by the way.Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis. 5 Into whatsoever house you enter, first say: Peace be to this house.In quamcumque domum intraveritis, primum dicite : Pax huic domui : 6 And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you.et si ibi fuerit filius pacis, requiescet super illum pax vestra : sin autem, ad vos revertetur. 7 And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.In eadem autem domo manete, edentes et bibentes quae apud illos sunt : dignus est enim operarius mercede sua. Nolite transire de domo in domum. 8 And into what city soever you enter, and they receive you, eat such things as are set before you.Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis : 9 And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.et curate infirmos, qui in illa sunt, et dicite illis : Appropinquavit in vos regnum DeiSt Augustine of Canterbury, sent by Gregory the Great to the Anglo-Saxons, is the great Apostle of England and the first Archbishop of Canterbury. He died A.D. 604.

Full Text of ReadingsTuesday of the Sixth Week of Easter Lectionary: 292The Saint of the day is Saint Augustine of CanterburySaint Augustine of Canterbury's Story In the year 596, some 40 monks set out from Rome to evangelize the Anglo-Saxons in England. Leading the group was Augustine, the prior of their monastery. Hardly had he and his men reached Gaul when they heard stories of the ferocity of the Anglo-Saxons and of the treacherous waters of the English Channel. Augustine returned to Rome and to Gregory the Great—the pope who had sent them—only to be assured by him that their fears were groundless. Augustine set out again. This time the group crossed the English Channel and landed in the territory of Kent, ruled by King Ethelbert, a pagan married to a Christian, Bertha. Ethelbert received them kindly, set up a residence for them in Canterbury and within the year, on Pentecost Sunday 597, was himself baptized. After being consecrated a bishop in France, Augustine returned to Canterbury, where he founded his see. He constructed a church and monastery near where the present cathedral, begun in 1070, now stands. As the faith spread, additional sees were established at London and Rochester. Work was sometimes slow and Augustine did not always meet with success. Attempts to reconcile the Anglo-Saxon Christians with the original Briton Christians—who had been driven into western England by Anglo-Saxon invaders—ended in dismal failure. Augustine failed to convince the Britons to give up certain Celtic customs at variance with Rome and to forget their bitterness, helping him evangelize their Anglo-Saxon conquerors. Laboring patiently, Augustine wisely heeded the missionary principles—quite enlightened for the times—suggested by Pope Gregory: purify rather than destroy pagan temples and customs; let pagan rites and festivals be transformed into Christian feasts; retain local customs as far as possible. The limited success Augustine achieved in England before his death in 605, a short eight years after his arrival, would eventually bear fruit long after in the conversion of England. Augustine of Canterbury can truly be called the “Apostle of England.” Reflection Augustine of Canterbury comes across today as a very human saint, one who could suffer like many of us from a failure of nerve. For example, his first venture to England ended in a big U-turn back to Rome. He made mistakes and met failure in his peacemaking attempts with the Briton Christians. He often wrote to Rome for decisions on matters he could have decided on his own had he been more self-assured. He even received mild warnings against pride from Pope Gregory, who cautioned him to “fear lest, amidst the wonders that are done, the weak mind be puffed up by self-esteem.” Augustine's perseverance amidst obstacles and only partial success teaches today's apostles and pioneers to struggle on despite frustrations and be satisfied with gradual advances. Saint Augustine of Canterbury is the Patron Saint of: England Love the saints? Check out these six titles on Catholic saints! Saint of the Day, Copyright Franciscan Media

Today is the feast of Saint Augustine of Canterbury, a monk who was sent to England to evangelize the fierce Anglo-Saxon people of the area. After concurring his fear, they traveled across the channel and did great work for God

Tuesday of the Sixth Week of Easter Optional Memorial of St. Augustine of Canterbury; left Rome in 596 to evangelize the Anglo-Saxons in England; King Ethelbert welcomed him kindly, set up a residence for Augustine and his monks in Canterbury, and was, himself, baptized on Pentecost Sunday, 597; Augustine was consecrated a bishop in France, and returned to Canterbury, where he built a church and monastery near the present site of the cathedral; he is the "Apostle of England" Office of Readings and Morning Prayer for 5/27/25 Gospel: John 16:5-11

Dr Helen Geake and Martyn Williams bring you this episode of the Time Team podcast from Sutton Hoo where our second year on site is underway. John Gater explains how he hopes new geophysics technology might shed some light on mysterious signals detected last year and Jackie McKinley takes you through her analysis of the missing piece of the Bromeswell bucket. We also take a trip to Woodbridge where The Sutton Hoo Ship's Company are reconstructing the Anglo-Saxon ship, discovered in one of the mounds in 1939. That plus your Patreon questions are answered by Helen. Submit yours now and join our community by visiting patreon.com/timeteamofficial

In this episode of History 102, 'WhatIfAltHist' creator Rudyard Lynch and co-host Austin Padgett analyze France's three distinct empires across four centuries, examining why France—despite superior geography and population—repeatedly failed to achieve lasting global dominance like Britain, cycling through spectacular rises and political collapses that prevented strategic consolidation. --

X: @americasrt1776 @ileaderssummit @NatashaSrdoc @JoelAnandUSA @supertalk Join America's Roundtable (https://americasrt.com/) radio co-hosts Natasha Srdoc and Joel Anand Samy with Lord Dominic Johnson, the co-chairman of the United Kingdom's Conservative Party. Lord Johnson served as the UK's Minister for Investment and Exports at the Department for Business and Trade. He is a Member of the House of Lords. Previously, he was a financier and co-founder of Somerset Capital Management. The conversation on America's Roundtable with Lord Dominic Johnson is focused on the following topics/issues: — The significance of the US-UK Special Relationship on the economic, trade and security fronts. — On this Memorial Day Weekend, the conversation also elevates the importance of American and British soldiers joining forces to preserve freedom and defeat tyranny on the European continent and the Asia-Pacific region during World War II. — Reflecting on the principled leadership of President Ronald Reagan and Prime Minister Margaret Thatcher, two iconic leaders who were on the world stage at the same time with a shared goal to advance major economic reforms, bolster the West's security which hastened the fall of the Berlin Wall, and strengthen the American-British partnership. — An update on the US-UK trade agreement talks. — The benefits of the Anglo-Saxon common law and appreciation of free markets shared by America, Britain and most Commonwealth nations. — The future of the conservative movement in America and Britain. americasrt.com (https://americasrt.com/) https://summitleadersusa.com/ | https://jerusalemleaderssummit.com/ America's Roundtable on Apple Podcasts: https://podcasts.apple.com/us/podcast/americas-roundtable/id1518878472 X: @americasrt1776 @ileaderssummit @NatashaSrdoc @JoelAnandUSA @supertalk America's Roundtable is co-hosted by Natasha Srdoc and Joel Anand Samy, co-founders of International Leaders Summit and the Jerusalem Leaders Summit. America's Roundtable (https://americasrt.com/) radio program - a strategic initiative of International Leaders Summit, focuses on America's economy, healthcare reform, rule of law, security and trade, and its strategic partnership with rule of law nations around the world. The radio program features high-ranking US administration officials, cabinet members, members of Congress, state government officials, distinguished diplomats, business and media leaders and influential thinkers from around the world. Tune into America's Roundtable Radio program from Washington, DC via live streaming on Saturday mornings via 68 radio stations at 7:30 A.M. (ET) on Lanser Broadcasting Corporation covering the Michigan and the Midwest market, and at 7:30 A.M. (CT) on SuperTalk Mississippi — SuperTalk.FM reaching listeners in every county within the State of Mississippi, and neighboring states in the South including Alabama, Arkansas, Louisiana and Tennessee. Tune into WTON in Central Virginia on Sunday mornings at 6:00 A.M. (ET). Listen to America's Roundtable on digital platforms including Apple Podcasts, Spotify, Amazon, Google and other key online platforms. Listen live, Saturdays at 7:30 A.M. (CT) on SuperTalk | https://www.supertalk.fm

M.J. Porter is an author of historical fiction and nonfiction. She has written about Anglo-Saxons and Vikings as well as three twentieth-century mysteries and Viking age/dragon themed fantasy. She is a prolific hybrid author, with independently published and traditionally published books.We met up with MJ at the HNS Conference last year for a quick chat, which you can listen to in a previous episode, but we knew we had to get her back on for a full episode. So welcome back to RPS, M.J. Porter.https://www.mjporterauthor.com/Link Tree: ⁠https://linktr.ee/RockPaperSwords⁠ Support us on Patreon: ⁠https://www.patreon.com/RockPaperSwordsPodcast⁠ Buy us a beer and get a shoutout by heading to ⁠buymeacoffee.com/rockpaperswords

THIS WEEK! We have returning guest Annie Whitehead back, and we discuss some true crime set in the Anglo Saxon era. What can Archaelogical evidence tell us about murders? And what was justice like in the anglo saxon times? Find out this, and much, more on "Well That Aged Well", With "Erlend Hedegart". Support this show http://supporter.acast.com/well-that-aged-well. Hosted on Acast. See acast.com/privacy for more information.

In this episode of Spirit Box, I had the pleasure of speaking with folklorist and writer Scott Richardson-Read the brilliant mind behind Cailleach's Herbarium. The focus of today's chat is Scott's new book 'Mill Dust And Dreaming Bread, exploring Scottish folk belief & folk magic'. Together, we explore the deep roots of Scottish folk beliefs, looking at how animistic worldviews were layered over time with Christian, Norse, and Anglo-Saxon influence. Scott introduced me to the Gaelic concept of Dùthchas—the inherited right to place and belonging—and we discussed its significance in shaping Highland identity and political history. We also touched on the shared rhythms of Irish and Scottish Gaelic, the legacy of Alexander Carmichael and the Carmina Gadelica, and the enduring power of charms and spoken magic. One story that really stood out was that of St. Columba lending out his sacred book, only to burn it upon its return—a tale that sparked a discussion about healing, miracle-working, and the threads of folk magic that persist beneath the surface of Christianity. Through it all, Scott painted a vivid picture of a world where people lived in deep, reciprocal relationship with land, weather, ancestors, and the unseen. In the Plus show we ventured deeper into the mythic and cosmological territory of his book. We talked about the Three Worlds, the Primordial Twin, and how these ancient ideas mirror spiritual systems across the globe. We explored the notion of a pact between realms, the sacred nature of hospitality, and what it means to live in a world where everything is animate and interconnected. One of the most fascinating parts of the Plus Show was our discussion on the origins of spoken healing charms—those poetic, potent utterances passed down through families to stop bleeding, mend bones, or ward off illness. Scott spoke beautifully about how these charms carry ancestral knowledge, and I shared stories of people I know who still use them today. We also talked about the Cailleach, the powerful old woman of Gaelic tradition—part ancestor, part deity—who shapes weather and land and who remains a potent figure in both lore and personal practice. Scott spoke about how the Cailleach features in his work and how she represents the deep animism and ecological awareness at the heart of Scottish folk cosmology. We closed our conversation reflecting on the deep-time resonance of folklore—from the Milky Way as the Path of the White Cow to the sacred symbolism of rivers, straw, and cows. This wasn't just a discussion about stories; it was about remembering who we are, where we come from, and how we might live again in right relationship with the world around us. Show notes:Get the book: https://cailleachs-herbarium.com/sample-page/shop/book/mill-dust-and-dreaming-bread-limited-special-edition/?fbclid=PAZXh0bgNhZW0CMTEAAaftMzheNukHpulzhH64G-Mln_jBm74bDGZYS1g-bIZh1LuZP_COI6SzSnp1Sg_aem_UdtHrClZcQ2j4aUkPomT-QScott's instagram https://www.instagram.com/cailleachsherbarium/Tigh na Bodach https://cailleachs-herbarium.com/2018/01/the-cailleach-scotlands-midwife-tigh-na-bodach/The Three Realms https://cailleachs-herbarium.com/2023/11/scottish-cosmology-of-the-three-realms/St Columba https://en.wikipedia.org/wiki/ColumbaCailleach https://en.wikipedia.org/wiki/CailleachBodach https://en.wikipedia.org/wiki/BodachDonn Dubh

The Anglo-Saxon period, also known as the ‘Dark Ages' stretched from the withdrawal of Roman forces in 410 AD to the conquest of England by William of Normandy in 1066. The period is remembered by the legends that emerged from it, such as the tales of Beowulf and King Arthur, but it was also a time populated by very real historical figures: Alfred the Great, King Cnut, and Harold Godwinson.  So who were these people who came to the island of Great Britain in the chaotic aftermath of Roman withdrawal? What happened to the native population they displaced? And how did the Anglo-Saxon period shape England as we know it today? This is a Short History Of The Anglo-Saxons. A Noiser production, written by EmmieRose Price-Goodfellow. With thanks to James Clark, Professor of History at the University of Exeter.    Get every episode of Short History Of a week early with Noiser+. You'll also get ad-free listening, bonus material, and early access to shows across the Noiser network. Click the Noiser+ banner to get started. Or, if you're on Spotify or Android, go to noiser.com/subscriptions. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Magical objects aren't just forged—they're found. In this solo episode, I explore the secret life of enchanted tools: the knife with a story, the crystal touched by a world-mountain, the wand bought in a witch town that still summons fairy queens. What gives an object its power? Sometimes it's planetary timing and whispered invocations—but sometimes it's stranger tales than that. This is a medium salsa reflection on self-initiation, storycraft, and the agency of objects that choose you. Note: Here's a link to the YouTube video about self-initiation I mention in this episode. Chapters Who Chose Whom? Opening questions on agency, destiny, and magical initiation. What Makes an Object Magical? Beyond grimoires—why backstories matter as much as consecrations. Salsa Scale and Self-Initiation How this podcast fits into your current content taxonomy. Denethor, Pippin, and the Agentic Object Tolkien's Anglo-Saxon worldview and the power of mythic artifacts. Crystals in the Andes Live tale-weaving on sacred mountains and magical stones. The Library Angel & YouTube Algorithms Synchronicity, digital spellwork, and unexpected transmissions. Strange Tales and Warped Realities How magical items—and magical people—bend the world around them. Grimoires vs. Found Objects Cutting Hawthorn at dawn vs. fairy queen summoning from a witch-town wand. Your Life Already Has Strange Tales Suburban magic, Red Cross births, and the imperative to gather and weave.

The English noun gospel comes from the Anglo-Saxon term godspell, meaning "glad tidings." It is translated from the Greek evangelion, which means "good message." Originally, the word was related to news of military triumph. –https://www.gotquestions.org/gospel-good-news.htmlWhile mainstream Christianity has a relatively narrow definition or view of the Good News, e.g., limited to the New Testament and only relating to the death, burial, and resurrection of Jesus Christ, a broader, more scriptural perspective exists that is less taught, if taught at all.Didn't the prophets Isaiah, Jeremiah, Ezekiel, and others preach good news? What was their good news about?If the Good News is only about the death, burial, and resurrection of Messiah Yeshua, why did He teach and preach about it? What did He say is the Good News?Is the Good News about the Messiah, or is it of the Messiah?As is his usual practice, Rabbi Steve Berkson brings a more profound understanding to this topic by allowing scripture to define itself just as he has done in his other teachings.• Opener• Review• 1 Peter 4:1-2 – The solution for suffering• Ceased from sin?• 1 Peter 4:3-4 – Why don't you live like the world?• The mind has to get involved • 1 Peter 4:5 – Those who are dead?• 1 Peter 4:8 – A whole lotta love• 1 Peter 4:9 – Grumbling• 1 Peter 4:10 – Serve one another • This will keep you out of the Kingdom• 1 Peter 4:11-12 – Fiery trials are to prove you • 1 Peter 4:13-14 – Rejoice as you share in the sufferings of Messiah • 1 Peter 4:17-18 – It's time for judgment to begin • Final wordsListen to the Afterburn tomorrowSubscribe to take advantage of new content every week.To learn more about MTOI, visit our website, https://mtoi.org.https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwidehttps://www.tiktok.com/@mtoi_worldwide You can contact MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services and Torah Study LIVE, streamed on our website, mtoi.org, YouTube, and Rumble every Saturday at 1:15 p.m. and every Friday for Torah Study Live Stream at 7:30 p.m. Eastern time.

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.   8/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1963 HARRIMAN & ACHESON

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.  7/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1944 QQEBEC

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN   6/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1944 WC AND ALEXANDER

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.   5/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1943 QEBEC

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.    4/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1943 CASABLANCA

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.   3/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1942 WC NORTH AMERICA

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.   2/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1942 HARIMAN AND STALIN

SAME 1939 GAME PLAN TODAY: SET ALL AGAINST ALL AND GRAB WHAT WE CAN.   1/8: Stalin's War: A New History of World War II, Sean McMeekin, with Kevin Stillwell as narrator. Published by Basic Books.  Audible Audiobook – Unabridged https://www.thetimes.co.uk/article/392db86e-7d65-4c5d-b2a9-b781d5ee7250?shareToken=99d9180db57c2304848bc11f23ff97dc World War II:  Hitler was not in power when the conflict erupted in Asia—and he was certainly dead before it ended. His armies did not fight in multiple theaters, his empire did not span the Eurasian continent, and he did not inherit any of the spoils of war. That central role belonged to Joseph Stalin. The Second World War was not Hitler's war; it was Stalin's war: Drawing on ambitious new research in Soviet, European, and US archives, Stalin's War revolutionizes our understanding of this global conflict by moving its epicenter to the east. Hitler's genocidal ambition may have helped unleash Armageddon, but as McMeekin shows, the war which emerged in Europe in September 1939 was the one Stalin wanted, not Hitler. So, too, did the Pacific war of 1941–1945 fulfill Stalin's goal of unleashing a devastating war of attrition between Japan and the “Anglo-Saxon” capitalist powers he viewed as his ultimate adversary.   McMeekin also reveals the extent to which Soviet Communism was rescued by the US and Britain's self-defeating strategic moves, beginning with Lend-Lease aid, as American and British supply boards agreed almost blindly to every Soviet demand. Stalin's war machine, McMeekin shows, was substantially reliant on American materiél from warplanes, tanks, trucks, jeeps, motorcycles, fuel, ammunition, and explosives, to industrial inputs and technology transfer, to the foodstuffs which fed the Red Army. 1941 CANADA, ATKANTIC CHARTER

The English noun gospel comes from the Anglo-Saxon term godspell, meaning "glad tidings." It is translated from the Greek evangelion, which means "good message." Originally, the word was related to news of military triumph. –https://www.gotquestions.org/gospel-good-news.htmlWhile mainstream Christianity has a relatively narrow definition or view of the Good News, e.g., limited to the New Testament and only relating to the death, burial, and resurrection of Jesus Christ, a broader, more scriptural perspective exists that is less taught, if taught at all.Didn't the prophets Isaiah, Jeremiah, Ezekiel, and others preach good news? What was their good news about?If the Good News is only about the death, burial, and resurrection of Messiah Yeshua, why did He teach and preach about it? What did He say is the Good News?Is the Good News about the Messiah, or is it of the Messiah?As is his usual practice, Rabbi Steve Berkson brings a more profound understanding to this topic by allowing scripture to define itself just as he has done in his other teachings.• Review• 1 Peter 1:1-2 – For whom is the Good News?• 1 Peter 1:3 – According to his great compassion…• 1 Peter 1:4 – An inheritance incorruptible• 1 Peter 1:5-6 – Through belief, you are protected • 1 Peter 1:6-7 – The proving of your belief• Born Again - a fresh start• 1 Peter 1:8 – Faith is the evidence?• 1 Peter 1:9 – The goal of your belief?• An inner journey?• 1 Peter 1:10-12 – The prophets of old didn't know what it would look like• 1 Peter 1:13-14 – Gird, be sober, expect and be obedient • 1 Peter 1:15-16 – Elohim's favor is based on this…• 1 Peter 1:17 – Judged according to works?• 1 Peter 1:18-21 – Redeemed from a futile way of life• 1 Peter 1:22 – Having cleansed your life…?• 1 Peter 1:23 – Having been born again…• 1 Peter 1:24-25 – The word of Elohim remains forever Listen to the Afterburn tomorrowSubscribe to take advantage of new content every week.To learn more about MTOI, visit our website, https://mtoi.org.https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwidehttps://www.tiktok.com/@mtoi_worldwide You can contact MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services and Torah Study LIVE, streamed on our website, mtoi.org, YouTube, and Rumble every Saturday at 1:15 p.m. and every Friday for Torah Study Live Stream at 7:30 p.m. Eastern time.

Since a major part of King Edgar's legacy is based on his advocacy of church reform, it is reasonable to spend some time considering the state of the Church in the mid-tenth century and the role it played in society. It's easy to fall into rhetoric which assumes that the Church is the same in all places and at all times. This obviously cannot be true, thus why we tend to talk about the Church in medieval England or the Church in the ancient world. But it can be easy to forget that even within an historical period – like the period of ‘Anglo-Saxon England' – ideas and institutions did not remain static. The Church of the conversion period was different from the Church of the Norman Conquest. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Twitter: https://twitter.com/EnglandAnglo Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ YouTube: https://www.youtube.com/channel/UCzyGUvYZCstptNQeWTwfQuA Learn more about your ad choices. Visit megaphone.fm/adchoices

The English noun gospel comes from the Anglo-Saxon term godspell, meaning "glad tidings." It is translated from the Greek evangelion, which means "good message." Originally, the word was related to news of military triumph. –https://www.gotquestions.org/gospel-good-news.htmlWhile mainstream Christianity has a relatively narrow definition or view of the Good News, e.g., limited to the New Testament and only relating to the death, burial, and resurrection of Jesus Christ, a broader, more scriptural perspective exists that is less taught, if taught at all.Didn't the prophets Isaiah, Jeremiah, Ezekiel, and others preach good news? What was their good news about?If the Good News is only about the death, burial, and resurrection of Messiah Yeshua, why did He teach and preach about it? What did He say is the Good News?Is the Good News about the Messiah, or is it of the Messiah?As is his usual practice, Rabbi Steve Berkson brings a more profound understanding to this topic by allowing scripture to define itself just as he has done in his other teachings.• Opener• Review - Colossians 1:21-23 - The starting point• Hebrews 4:6 – Something to enter into• Hebrews 4:2 – What do we do now?• Hebrews 3:1 – Comparing Messiah Yeshua to Moses• Hebrews 3:3 – We are of the House of Yeshua, if…• Hebrews 3:7 – Don't make the same mistake as them• Hebrews 3:11 – They shall not enter my rest• Hebrews 3:13 – The deceivableness of sin• Hebrews 3:17 – They didn't believe Him• Hebrews 4:1 – There's still a chance• Hebrews 4:7 – Today, if you hear his voice? Whose voice?• Hebrews 4:8 – There remains a Sabbath keeping• Hebrews 4:11 – Let us do our utmost• Hebrews 4:12 – Sharper than a two-edged sword?• Hebrews 4:13 – Naked and laid bare?• Hebrews 4:14 – What confession?• Hebrews 4:15 – We have a sympathetic High Priest• Hebrews 4:16 – Can you come boldly before the Throne?• Where are the straight-shooters in the faith?• Appreciation for Elder Jackson• Why do some have a problem with reality?• Don't you want the person with the mic to be real?• Nobody cared enough to tell you the truth• We have been given a futureListen to the Afterburn tomorrowSubscribe to take advantage of new content every week.To learn more about MTOI, visit our website, https://mtoi.org.https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwidehttps://www.tiktok.com/@mtoi_worldwide You can contact MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services and Torah Study LIVE, streamed on our website, mtoi.org, YouTube, and Rumble every Saturday at 1:15 p.m. and every Friday for Torah Study Live Stream at 7:30 p.m. Eastern time.

Popes have shaped the history of the world. The Catholic Church has had a Pope for two thousand years, the first- tradition dictates- was St Peter, the fisherman turned disciple of Jesus. Pope 'Leo the Great' stared down Atilla the Hun at the gates of Rome while Pope Innocent III made it his mission to convert the Anglo-Saxons and spread Christianity across Europe.In this episode, Dan is joined by Jessica Wärnberg, author of City of Echoes: A New History of Rome, Its Popes and People, to examine the origins of the Pope's role, how the Pope became such a powerful and influential figure outside of the Catholic Church, and which popes, for better or worse, have shaped the course of history.This episode was first released in August 2023Produced by James Hickmann & edited by Dougal PatmoreSign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.We'd love to hear your feedback - you can take part in our podcast survey here: https://insights.historyhit.com/history-hit-podcast-always-on.You can also email the podcast directly at ds.hh@historyhit.com.

The first Anglo-Saxon Queens of England before the Norman conquest are shrouded in the mists of history. Their stories read like fairytales and in fact one of them inspired the evil stepmother. The Anglo-Saxon Queen Consorts were: Ælfgifu of Shaftesbury Æthelflæd of Damerham Ælfgifu Ælfthryth of Devon Ælfgifu of York Emma of Normandy Ealdgyth Edith of Wessex Ealdgyth of Mercia The lives of the many Kings and handful of Queens Regnant who have held dominion over the kingdom of England, and later the United Kingdom take center stage in history. But the lives of their spouses and mothers are often relegated to the wings. In this series we will learn the stories of the many Queens Consort and the handful of male consorts who have been at the monarchs' sides. Through love, hate, adultery and sometimes murder these women and men have played vital roles in the history of England. Join me every Tuesday when I'm Spilling the Tea on History! Check out my Youtube Channel: https://www.youtube.com/c/lindsayholiday Follow me on Facebook: https://www.facebook.com/profile.php?id=100091781568503 Instagram: https://www.instagram.com/historyteatimelindsayholiday/ Tik Tok: https://www.tiktok.com/@historyteatime Please consider supporting me at https://www.patreon.com/LindsayHoliday and help me make more fascinating episodes! Intro Music: Baroque Coffee House by Doug Maxwell Music: Folk Round by Kevin MacLeod #HistoryTeaTime #LindsayHoliday Please contact advertising@airwavemedia.com if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

What happened in the aftermath of the Battle of Hastings? What horrors did William the Conqueror have to inflict upon his Anglo Saxon subjects in order to consolidate his new realm? And, what role did castles, the Harrowing of the North, and the Doomsday Book play in the creation of a new England? Join Tom and Dominic as they discuss William the Conquerer's new reign in the wake of the Battle of Hastings, and the true nature of the Norman Conquest. _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

In the tumultuous climax of 1066, why was Harold's very own brother Tostig the first of the mighty foes he had to face? How did Harald Hardrada then launch his invasion of England, and how much resistance did he initially receive? And, what unfolded at the bloody battle of Stamford Bridge, in which Harold Godwinson and Harald Hardrada, two terrible kings, faced off at long last? Join Tom and Dominic as they discuss the Battle of Stamford Bridge, the last great clash between vikings and Anglo Saxons, for the English throne… _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

Beau chats with Tom Rowsell - aka Survive The Jive - all about the Anglo-Saxons, from the Romans leaving, to Arthur, to Sutton Hoo, to Alfred, to the Vikings, to Hastings, and more besides.

In the triumvirate of 1066, William of Normandy, Harald Hardrada, and Harold Godwinson, the latter has above all endured as one of the great heroes of English history. But how did he become the short-lived King during that tumultuous year? The answer lies in his formidable family, the Godwins. Often symbolised as the last of the Anglo-Saxons, their stratospheric rise to power was engineered by Godwin, an obscure Thaine from Sussex, in a striking case of social mobility. Making himself integral to Cnut, he was made Earl of Wessex to help him run his new kingdom. But Godwin was also cunning and conniving, constantly shifting sides to ensure the maximum advantage to his family. Even Edward the Confessor, who hated the Godwinsons, had no choice but to promote Harold and Godwin's other sons, and marry his daughter, Edith. But, with his hatred mounting and the couple childless, the fortunes of the Godwins would soon change…in September 1051, with tensions reaching boiling point, they went into exile. It would not last, and their return would see them catapulted to even greater heights of influence. Meanwhile, just as Edward's life was dwindling, Harold's star was rising, and across the channel William of Normandy's prowess was also mounting. What would happen when, in a remarkable turn of events, the two men finally met? What fateful oaths were taken that day…? Join Tom and Dominic as they lead us to the brink of 1066, and discuss the family behind it all: the Godwins. How would their hold on England see Harold crowned King of England, and turned oath-breaker? EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

The Norman Conquest of 1066, culminating in the legendary Battle of Hastings, is perhaps the greatest turning point in the history of the English nation. It was a year that changed the fate of England forever, forging empires, and settling continents. And yet, despite its infamy and significance, the true nature of those totemic events are often forgotten. So what happened in the build up to the Battle of Hastings? The dramas of 1066 were set in motion by a succession crisis in 975 AD, following the death of King Edgar. England by that time was the wealthiest and best run government in Northern Europe, a kingdom of united English speaking peoples, established by Alfred the Great and his successors. Following the mysterious death of Edgar's first son, Edward, his second son, Æthelred - later known as ‘The Unready' - took the throne. For many years his kingdom flourished, until disaster struck: the Vikings returned to reign terror upon the Anglo-Saxon people, under the leadership of the terrifying Olaf Tryggvason, King of Norway. With his coffers straining, his people enslaved, and his lands shrinking, Æthelred, now wed to the foreign Emma of Normandy, finally decided to take drastic action, and weed the Vikings out once and for all. So it was that with the dawning of the millennium, a terrible, bloody massacre began…. Join Tom and Dominic as they set out upon one of greatest narratives in all English history, with the build up to 1066 and the Battle of Hastings. Would England survive the wrath of the Vikings? EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude  Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices