Podcasts about Arabic

07/27/25 Fr Yousif Jazrawy - 1st Sunday of Summer (Arabic) by St. Peter's Chaldean Catholic Diocese

Vespers Sermon @ St. Mary Coptic Orthodox Church - Nashville, TN ~ August 9, 2025

learn about numbers in Arabic

Ezra 10:1-44, 1 Cor 6:1-20, Ps 31:9-18, Pr 21:3

"Aqeedah Lessons 01-04: The Qur'an and Sunnah as the Foundation of Faith" | | ZAD Academy Audio | Blogpost by Zayd HajiBy Zayd Haji – Student at Zad AcademyAssalamu Alaikum wa Rahmatullahi wa BarakatuhI am Zayd Haji, a student at ZAD Academy. All praise is due to Allah, and may peace and blessings be upon our Prophet Muhammad, his family, and companions. I testify that there is no god but Allah alone, without partner, and that Muhammad ﷺ is His servant and Messenger.1. The Creed: The Qur'an and Its PreservationThe Qur'an is a strong foundation and solid truth, instilling faith in the heart with clarity in Arabic. We are to follow what Allah has revealed and not seek guidance from other sources."Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian." (Surah al-Hijr 15:9)https://quran.com/15/9This verse reassures us that Allah Himself protects the Qur'an from distortion.2. Divine Authority of the Qur'anNothing is truer than Allah's word. The Qur'an's revelations are perfect in both report (accurate narration) and ruling (just legislation).We are reminded that Allah sent down other scriptures—the Torah and the Gospel—to earlier prophets like Abraham and Moses, affirming the continuity of divine guidance.3. The Criterion (Al-Furqan)Allah has bestowed upon His Messenger ﷺ the Criterion—a tool to distinguish truth from falsehood. This serves as guidance for all humankind, through the Qur'an, which is both a mercy and a judicial standard.4. Referring Disputes to Allah & His MessengerIf differences arise, the decision must be referred back to Allah and His Messenger, provided one truly believes in Allah and the Last Day. This command is earnest, not a trivial matter.5. The Sunnah: Equally ObligatoryFollowing the Sunnah—that is, the Prophet's words, deeds, approvals, and descriptions—is essential. Allah commands:“And whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from it. And obey Allah and His Messenger.”Likewise, the Qur'an instructs:“And We sent down to you the Reminder so that you may explain to the people what was sent down to them.”Thus, both the Qur'an and the Sunnah are divinely revealed and mandatory.6. A Heartfelt Hadith on AdherenceThe Prophet ﷺ warned against neglecting the Sunnah. He said:“Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden, and saying: ‘We do not know. What we found in Allah's Book we have followed.'” He also affirmed: “Indeed, I have been given the Qur'an and something like it [i.e., the Sunnah] along with it.” Sunan Abi Dawud 4605https://sunnah.com/abudawud:4605This underscores that both sources are complementary and essential.7. Summary — Key Points to RememberThe Qur'an is divinely revealed and preserved (15:9).It is the ultimate criterion—truth in word and justice in law.Disputes must be referred back to Allah and His Messenger.The Sunnah is equally binding and a means to understand the Qur'an.Neglecting the Sunnah is a grave error, as one has been given both the Qur'an and the Sunnah.May Allah grant us firm adherence to His Book and the authentic practice of His Messenger ﷺ, so that we remain on sound creed and true guidance.

Ezra 8:21-9:15, 1 Cor 5:1-13, Ps 31:1-8, Pr 21:1-2

learn 10 high-frequency expressions, including vocabulary for types of music

NHK WORLD RADIO JAPAN - Arabic News at 15:00 (JST), August 08

As part of IASLC's ongoing series of podcasts in world languages, Dr. Nagla Abdel Karim moderates a discussion in Arabic with Dr. Asrar AlAhmadi and Dr. Maya Khalil. The group discusses the journey and career development of Arabic women in the field of thoracic oncology.

Ezra 7:1-8:20, 1 Cor 4:1-21, Ps 30:1-12, Pr 20:28-30

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Jumu'ah Khutbah from Masjid Al-Azhar, Belmore. Presented (in Arabic) by: Shaykh Zoheir Hassan Issa.  Watch on YouTube: https://youtube.com/live/X1AOmQxcwEE Watch on Rumble: https://rumble.com/v6xameo-418719984.html To share in the reward and support Albayan Radio, please donate here: https://albayan.com.au/donate/ Listen to our 24/7 Islamic Radio Station by downloading the Albayan Radio App: http://albayan.com.au/

As the school year kicks off, Adam Louis-Klein shares his unexpected journey from researching the Desano tribe in the Amazon to confronting rising antisemitism in academic circles after October 7. He discusses his academic work, which explores the parallels between indigenous identity and Jewish peoplehood, and unpacks the politics of historical narrative.  *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC. Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  War and Poetry: Owen Lewis on Being a Jewish Poet in a Time of Crisis An Orange Tie and A Grieving Crowd: Comedian Yohay Sponder on Jewish Resilience From Broadway to Jewish Advocacy: Jonah Platt on Identity, Antisemitism, and Israel Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman:   Adam Louis-Klein is a PhD candidate in anthropology at McGill University, where he researches antisemitism, Zionism, Jewish peoplehood, and broader questions of indigeneity and historical narrative. His work bridges academic scholarship and public commentary, drawing on field work with indigenous communities in the Amazon and studies in philosophy at Yale, The New School and the University of Chicago.  He writes on translation and the politics of peoplehood across traditions, and is committed to developing a Jewish intellectual voice grounded in historical depth and moral clarity. He blogs for The Times of Israel, and he's with us today to talk about his experience emerging from the Amazon, where he was doing research after October 7, 2023, and discovering what had happened in Israel. Adam, welcome to People of the Pod. Adam Louis-Klein:   Thank you so much for having me. It's a real pleasure to be here on this podcast with the American Jewish community. Manya Brachear Pashman:   So tell us about the research that you are doing that took you into the depths of the Amazon rainforest. Adam Louis-Klein:   So I work with a group called the Desano people who live in the Vaupés region, which is a tributary of the upper Rio Negro. Part of it's in Brazil, part of it's in Colombia today. I went there because I was really interested in trying to understand how people were often seen at the margins of the world, the periphery of the global economy. See themselves and their own sort of role in the cosmos and in the world in general.  And what I found actually is that these people see themselves at the center of it all, as a unique people, as a chosen people. And that was something that really inspired me, and later led me to rethink my own relationship to Jewish peoplehood and chosenness, and what it means to be a kind of indigenous people struggling for survival and recognition. Manya Brachear Pashman:   So were you raised Jewish? Did you have a Jewish upbringing? Adam Louis-Klein:   Yeah, I was raised as kind of a cultural and reform Jew. I wouldn't say that Israel was super present in our lives, but we did travel there for my younger brother's Bar Mitzvah at the Kotel, and that did have an impression on me. And then later on, I wear a wristband of Brothers for Life, which is a charity for injured Israeli soldiers. But as time went on, I got involved in these radical academic scenes.  And you know, my own field, anthropology, has fundamentally turned against Jewish peoplehood and Israel, unfortunately. But it was really in the Amazon, actually, that my journey of Teshuvah and rediscovering my Jewishness and the importance of Jewish peoplehood was really re-awoken for me. Manya Brachear Pashman:   You were involved in these radical circles. Did you ascribe to some of the beliefs that a lot of your academic colleagues were ascribing to? Did you start to question the legitimacy of Israel or the actions of the Israeli government?  Adam Louis-Klein:   I think I started to ascribe to them in a kind of background and passive way. In the way that I think that many people in these communities do. So I had actually learned about Israel. I did know something. But as I wanted to kind of ascribe to a broader social justice narrative, I sort of immediately assumed when people told me, that Israelis were the ones doing the oppression and the injustice, that that had to be true. And I didn't question it so much.  So it's ironic that those spaces, I think, that are built around critical thought, have become spaces, in my opinion, that are not so critical today. And I think we really need a critical discourse around this kind of criticism, sort of to develop our own critical discourse of what anti-Zionism is today. Manya Brachear Pashman:   So what inspired the research? In other words, so you're involved in these radical circles, and then you go and immerse yourself with these tribes to do the research. What inspired you to do it, and was it your Jewishness? Adam Louis-Klein:   So I think what led me to anthropology was probably a kind of diasporic Jewish sensibility. So I'd studied philosophy before, and I was very entrenched in the Western tradition. But I was kind of seeking to think across worlds and think in translation. I've always kind of moved between countries and cities, and I think that's always been an intuitive part of who I am as a Jew.  And anthropology was founded by Jews, by Franz Boas, Emile Durkheim, Claude Lévi-Strauss, so I think that's kind of part of what brought me there. But I ended up rediscovering also the meaning of, you know, homeland as well, and what it means to be part of a people with a unique destiny and relationship to territory and land. And that made me understand Zionism in a completely new light. Manya Brachear Pashman:   And did you understand it when you were there? Did you come to these realizations when you were there, or did you start to piece all of that together and connect the dots after you emerged? Adam Louis-Klein:   So part of my research looks at how indigenous people engage with Christian missionaries who try and translate the Bible into indigenous languages. So when that encounter happens, it's actually quite common throughout the world, that a lot of indigenous people identify with the Jewish people quite strongly. So this might sound a little counterintuitive, especially if someone's used to certain activist networks in which indigeneity is highly associated with Palestinians, Jews are treated now as settler colonists, which is basically the opposite of indigeneity. And that's become a kind of consensus in academia, even though it seems to fly in the face of both facts and our own self understanding as Jews. So I saw that in the Amazon, in the way people at the margins of the world who might not already be integrated in the academic, activist kind of scene, sort of organically identify with the Jewish people and Israel.  And they admire the Jewish people and Israel, because they see in us, a people that's managed to maintain our cultural identity, our specific and distinct civilization, while also being able to use the tools of modernity and technology to benefit us and to benefit the world. So I think that also kind of disrupts some primitivist notions about indigenous people, that they should remain sort of technologically backwards, so to speak. I think that they have a more nuanced approach. Manya Brachear Pashman:   So I guess, what did you discover when you did emerge from the Amazon? In other words, October 7 had happened. When did you emerge and how did you find out? Adam Louis-Klein:   So I'd been living in a remote Desano village without internet or a phone or any connection to the outside world for months. And then I returned a couple days after October 7 to a local town, so still in the Amazon, but I was signing onto my computer for the first time in months, and I remember signing onto Facebook and I saw the images of people running from the Nova Festival. And that was the first thing that I saw in months from the world. So that was a very traumatic experience that sort of ruptured my sense of reality in many ways, but the most difficult thing was seeing my intellectual milieu immediately transform into a space of denial or justification or even just straightforward aggression and hate to anyone who showed any solidarity with Israelis in that moment, or who saw it as a moment to to say something positive and inspiring and helpful about the Jewish people. That was actually seen as an act of violence.  So I went to Facebook, and I don't remember exactly what I said, I stand with the Jewish people, or with Israelis, or Am Yisrael Chai, or something like that. And many people in my circles, really interpreted that as an aggression. So at that point, it was really strange, because I'd been living in the Amazon, trying to help people with their own cultural survival, you know, their own struggle to reproduce their own civilization in the face of assimilation and surrounding society that refuses to validate their unique identity. And then I came back to the world, and I was seeing the exact same thing happening to my own people.  And even stranger than that, it was happening to my own people, but in the language of critique and solidarity. So the very language I'd learned in anthropology, of how to support indigenous people and sort of to align myself with their struggles was now being weaponized against me in this kind of horrible inversion of reality. Manya Brachear Pashman:   Had you sensed this aggressive tone prior to your time in the Amazon and when you were involved with these circles? Adam Louis-Klein:   No, I'd never witnessed anything like this in my life, and so it took some real searching and going inward, and I was still in the jungle, but encountering all this anti-Zionist hate online from people I thought were my friends. And I had to really ask myself, you know, maybe I'm in the wrong, because I've never seen people act like . . .  people who are scholars, intellectuals who should be thinking critically about antisemitism. Because antisemitism, you know, we talk a lot about in the academy, critical race theory. So we look at ideologies, tropes, and symbols that are used to dehumanize minority groups, and we learn to be skeptical.  So we learn that there are discourses that speak at times, in languages of reason, of justice, even that are actually biased, structurally biased, against minorities. So then I was deeply confused. Why did these same people not know how to apply those same analytics to Jews? And not only did they not know how, they seemed to think it was offensive to even try. So that was really strange, and I had to kind of think, well, you know, maybe I'm wrong, you know, I think there's a process of they've attempted to sort of stabilize this consensus at such a degree. That Israel is committing genocide, that Israel is a settler colonial entity that is fundamentally evil, basically. And Israelis are fundamentally oppressors. They've created a space it's almost impossible to question them.  And it took me a long time to emerge and to come to that realization that I think anti-Zionism is really a discourse of libel, fundamentally. And these accusations, I wouldn't say, are offered in good faith. And it's unfortunately, not much use to try and refute them. And so instead, I started writing, and I started trying to analyze anti-Zionism itself as an object of critique and as an ideology that we can deconstruct. Manya Brachear Pashman:   So did this change the course of your academic research? In other words, you said you started writing, are you writing academic articles, or is it more The Times of Israel blog and your more public writings? Adam Louis-Klein:   So I've been writing publicly. I started writing on Facebook, and then the readership on Facebook started to grow, and then I sent it to the Times of Israel. And I do have some plans lined up to try and get this material out in the academic context as well. Because I think that's really important, that we build parallel academic spaces and our own language of academic legitimacy. Because I think that academic language, and as well, that kind of activist language, critique of oppression is valuable, but it's also culturally hegemonic today. And so I think that as Jews, if we abandon that language, we will have trouble telling our story. So I think there are also projects like this. I'd like to mention the London Center for the Study of contemporary antisemitism. I think that's a great model. So they're doing serious academic work on contemporary antisemitism, not just classical antiSemitism, which we're all familiar with, Neo Nazis, etc. You know, what does it look like today? You know, red triangles, Hamas headbands. This is a new language of hate that I think we need to be on top of. Manya Brachear Pashman:   In fact, you presented a paper recently, there, correct, at the London Center, or at a conference sponsored by the London Center? Adam Louis-Klein:   Yeah, I did. I presented a paper. It was called the Dissolving the Denotational Account of Antisemitism. So denotational means, what words refer to. Because what I found very often is that it's a trope that's become really familiar now. Anti-Zionists, they say, we don't hate Jews, we only hate Zionists. We don't hate Judaism, we hate Zionism. We're not antisemitic, we're critical of Israel.  So these distinctions that are made are all about saying, you can't point to us as attacking Jews, because our language is such that we are denoting we are referring to something else. So in my talk, I was trying to explain that I like look at anti-Zionism more like a symbolic anthropologist. So when an anthropologist goes and works with an indigenous culture, we look at the kinds of symbols that they use to articulate their vision of the world. The Jaguar, for example, becomes a symbol of certain kinds of potency or predation, for example. So I look at anti-Zionism in the same way. It's not important to me whether they think they're referring to Israel or Jews. What's important to me is the use of conspiratorial symbols, or a symbol of child killing, for example. So we see that classical antisemitism accused Jews of killing children. Anti-Zionism today constructs Israelis as bloodthirsty and desiring to kill children. So when we see that, we see that even if they say not Jews, Zionists, they're using similar symbols that have mutated. So I think that's what I'm trying to track, is both the mutation of classical antisemitism into anti-Zionism, and also the continuities between the two. Manya Brachear Pashman:   Did you ever experience antisemitism from your academic circles or really anywhere in life through from childhood on? Adam Louis-Klein:   Not particularly. So I went to a northeastern prep school, and we were, there were very few Jews, so I think we were sort of seen as another to the kind of traditional northeast New England aristocracy. But it wasn't something that overt, I would say. I think that antisemitism is something that occurs more so in cycles. So if you look at the 19th century, emancipation of Jews and integration of Jews into society, that was the up part of the cycle, and then the reaction to that came on the down part of the cycle. So unfortunately, I think we're in the same thing today.  So Jews have very successfully assimilated into American society and became very successful and integrated into American society. But now we're seeing the backlash. And the backlash is taking a new form, which is anti-Zionism, which allows itself to evade what classical antisemitism looks like, and what we're used to identifying as classical antisemitism. Manya Brachear Pashman:   So I do want to talk about the word indigenous or indigeneity. Jews celebrate the creation of Israel as a return to their indigenous homeland, and Palestinians also consider it their indigenous homeland. So how are their definitions of indigeneity, how are those definitions different or distinct? I mean, how are their experiences distinct from each other's and from the people and the tribes with whom you immersed yourself in the Amazon? Adam Louis-Klein:   So I think indigeneity, in its fundamental meaning, captures something very real that's common to tons of different groups across the world. Which is a certain conception of the way that one's genealogical ancestry is connected to a specific territory where one emerged as a people, and through which one's own peoplehood  is defined. So as Jews, our own peoplehood is connected to the land of Israel. It's the Promised Land, it's the place where our civilization first flourished, and it's the place we've always looked to return to. And so that is very similar to indigenous groups around the world.  Now, at the same time, I think there's another concept of indigeneity that gets thrown in and sometimes confuses the issue a little bit, and that's that being indigenous relates to a specific history of dispossession, usually by European colonialism, starting in the 16th century. Now, in fact, there have been many colonialism throughout history. So there have been Islamic civilization practiced widespread colonialism. The Romans practiced colonialism. The Babylonians. But there is a tendency to only look at this form of colonialism.  And now when we look at the Middle East, what we find then is these analytics are becoming confused and applied in strange ways. So we see that Palestinians, for example, their genealogical traditions, they understand themselves as tribally derived from tribes in Arabia that expanded with Muhammad's conquest, and that's very common. And Arabian culture and Arabic language is what they practice.  And so at that level, from a factual perspective, Palestinians are not indigenous in the genealogical sense. However, there's a tendency to believe, since Jews have a state today, then since they appear not as dispossessed, because Jews have actually repossessed our ancestral land, that Jews can't be indigenous. But so I think that's a confusion. The basic understanding of what indigenous means, and largely what the UN definition is based on, is this notion of continuous identification with the territory.  So I really think that this isn't so much a question of who can live where. I think Palestinians' right to live in the land has largely been recognized by the UN Partition Plan in 1947, or the Oslo Accords, and other peace deals, but it's a question of conceptual clarity and fact. And so at this level, I believe that the UN and other institutions should formally recognize Jews as indigenous to the land of Israel. Manya Brachear Pashman:   You have written, and I want to read this line, because it's so rich you have written that the recursive logic of an antiSemitic consensus builds upon itself, feeds on moral certainty, and shields its participants from having to ask whether what they are reproducing is not justice at all, but a new iteration of a very old lie. I. So are there other examples of that phenomenon in academia, either currently or in the past? Adam Louis-Klein:   So what I was trying to grasp with that was my sense of despair in seeing that it was impossible to even point to people, point people to fact within academia, or debate these issues, or explain to non Jews who Jews even are. So I got the sense that people are talking quite a lot about Jews, but don't seem to really care about our voices.  So some of that writing that you're quoting is an attempt to understand anti Zionism, not just not only as libel, but also as a kind of practice of exclusion, where Jews feel silenced in spaces. And where, where for all the talk of Academic Freedom versus antisemitism, which I think can sometimes be a tricky issue, I believe that Jews own academic freedom has fundamentally been violated by this discourse so that recursive logic is the way rumor and repeating slogans and repeating notions, regardless of their factual content, like the Jews or settler colonists, sort of builds on itself, as well as on social media, with this algorithmic escalation until it's almost impossible to talk back to it.  So an example would be in 2024 the American Anthropological Association had its big conference, and the Gaza genocide was the main theme. But it wasn't a theme we were all going to go and debate. It was a theme that we assumed was true, and we were going to talk about it as a thing in the world, and then the Society for cultural anthropology released an issue with the exact same premise.  It was glorifying Ismail Haniyeh of Hamas and Nasrallah of Hezbollah. And then, interestingly enough, just the other day, they released another edition, which was about settler colonialism, and saying, We want to come back to this issue and and reaffirm that settler colonialism applies to Israel and Palestine against people who are attacking the concept, and we're against the exceptionalization of Israel in their terms.  And so I searched through the document, but I couldn't find anywhere where Jews were talked about as indigenous, not even as a fact, but even as a claim. I couldn't find anywhere in this journal where Jew it was even acknowledged that Jews might believe that we are indigenous. So it's almost as if the very notion is just completely erased by consciousness within academia. Which is quite frightening. Manya Brachear Pashman:   And do you feel able to push back on that. In other words, as a fellow anthropologist, are you able to ask, why is this omitted from this paper, from this journal? Adam Louis-Klein:   No, because they will simply ignore you. So that's why I believe these parallel spaces are so important and what I see my work trying to do is to help build a Jewish intellectual discourse. And unfortunately, I think we have to start a little bit internally. So we've been somewhat ghettoized.  But if we build up that space, and construct these spaces where we have, where we can share the same premises and we don't have to argue from the bottom up every time. I think that will give us strength and also more clarity on our own understanding of what's happening. You know, both of the level of what is anti-Zionism, what is this new discourse? And at the level of, how can we speak from Jewish peoplehood as a legitimate place to even theorize from or build academic theories from. Manya Brachear Pashman:   You mentioned earlier that you held on to doubt. You kept open the possibility that Israel is in the wrong here, and you were watching for, looking for signs or evidence that your colleagues were correct. But as you've watched the horrors unfold, and wondered to yourself whether maybe Israel isn't really defending itself, why have you not concluded that that is indeed the case? Why have you reached the opposite conclusion? Adam Louis-Klein:   Yeah, so I talked earlier about using, like a critical race theory analysis, so thinking about ideologies and the kind of tropes they're using and the way they're talking about Israelis, but I think that's only one part of the picture. So what I noticed is, one, they didn't want to do that kind of analysis, but two, they also weren't interested in empirical fact. So when I would sometimes try and do that analysis like this. This sounds like antisemitic, right? They would say, oh, but it's true. Israel is doing this stuff. Israel is intentionally killing Palestinian children. Israel is going completely beyond the laws of war. This is a genocide of unique proportions. Completely irrational and exaggerated statements.  They also didn't want to engage with fact. I spent a lot of time digging up the sources of this material, given disinformation. For example, the Al-Ahli incident, where it was claimed by the Hamas health ministry that Israel had intentionally bombed the Al-Ahli hospital, killing 500 people. Al Jazeera promoted it. Western outlets also promoted it, and I had people all over my wall attacking me, saying that I'm justifying this by standing with Israel. And I saw what happened after, which was that they looked into it. The casualty count was tragic, but it was far lower than reported. It was about 50 people, and it was an Islamic Jihad rocket, so Israel was not even responsible.  So I think that any rational person who sees what happened in that incident becomes skeptical of everything else they're being told and of the information circuits. And so when I also saw that the people who were talking about the Gaza genocide, weren't seemed completely unfazed by that. That made me have to rethink also what they were doing, because if they're unfazed by something like that, that suggests this isn't a truth that they're being forced to acknowledge, it sounds a bit more like a truth that has its own sort of incentive to believe in despite fact, rather than being pushed towards it because of fact. Manya Brachear Pashman:   So I'm curious, if you went back to the people that you had been immersed with and had been studying for the matter of months before October 7, did you go back to them and tell them what had happened, or did they somehow know what had happened? And I'm just curious if there was any kind of response from them? Adam Louis-Klein:   Interesting. Yeah, I speak with them regularly, on a regular basis. They don't know exactly what's happened. I think they see sometimes news, but it's largely their understanding, is that there's a lot of wars in the Western world. And they ask why? Why is there so much war? Why is there so much suffering?  I mean, they were particularly interested in in the Ukraine war, because they couldn't wrap their head around why Putin was doing this, which I think is pretty similar to a lot of people, but they do see, some of them see Israel as kind of, you know, a figure of strength, and compare Israel almost to their own notions of ancestral, sort of potency or power. So they have a very different understanding of the relationship between, let's say, power and victimhood. They don't necessarily fetishize being powerless. Manya Brachear Pashman:   Tell me a little bit about this tribe, these people that you spent time with.  Adam Louis-Klein: So the Desano there, they're one of a number of many ethnicities who inhabit the Northwest Amazonian region in northwest Brazil and southeast Columbia. They live in an extremely complex world in which there are over 25 languages in the region. And they have a very unique form of marriage, where you have to marry someone who speaks a different language than you. And so any community has a kind of nucleus of people who speak the same language, and they're from the same tribe. But the women in the community all speak different languages and come from different tribes.  So I think it's a kind of space where you have to think across difference. You're constantly confronted with people who are other than you, who are from different tribes and different communities, as well as the relationship between the Western world and the indigenous world itself. And I think that's really part of the promise of anthropology, like coming back to what I was saying earlier about a diasporic Jewish sensibility, I think it's also just a Jewish sensibility. Part of being a distinct people is that we need to think with other people, and I think that includes Muslims and Arabs and Christians as well. Manya Brachear Pashman:   That is such an enlightened approach that they have taken to marriage. Isn't that what marriage is all about, crossing those differences and figuring out and they just do it from the very beginning. And I'm also curious, though, are they also mixing with Western cultures. In other words, have they broadened that, or do they keep it within those villages? Adam Louis-Klein:   Yeah, so they've taken on a lot of features of the surrounding, Colombian Spanish language culture, and that is the struggle today. Because there's a lot of economic pressures to move to the towns and the cities in order to get work and employment. And that can pose problems to the reproduction of the traditional village community.  And so that's part of what we've been struggling with and part of the project with them. So we're currently translating an old book about anthropology, about them into their language, so they have the Bible, which was translated into the language by missionaries. And now we also want to translate their own cultural material into their language so that can help them preserve the language and preserve their own cultural knowledge. Manya Brachear Pashman:   So what's next for you, Adam? Adam Louis-Klein:   So I'm hoping to continue writing and to continue getting out this work. I'm hoping to also work with grassroots organizers to try to put some activist meat onto this opposition to anti-Zionism. So I believe that, as I was talking about parallel academic spaces are really important, I also think it's important to be able to speak back to anti-Zionism with activist language. Not only the academic side, but the activist side. So I'm working with the group now, a decentralized group, developing infographics, memes, things that can circulate to educate people about anti-Zionism as the new form of antisemitism today. Manya Brachear Pashman:   Thank you for taking on this work and for sharing your story. Adam Louis-Klein:   Thank you so much. It was a pleasure.  

discover effective strategies and tips for learning Arabic

Ezra 4:24-6:22, 1 Cor 3:5-23, Ps 29:1-11, Pr 20:26-27

Youssef is the guest today! He is a funny comedian and father of 40 children! Great episode today. A lot of inspirational stuff in there on how to do your best in life and navigating your personal life within it. Check it out and tell all your friends.

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يا ترى ايه اللي بيحصل لو حصل انفصال في العيلة، ومروان هيتصرف إزاي وجدو مش عاوزه يجيب كلبه وافل.تأليف وقراءة: سوبر أبلة.أهلا وسهلا بيكم في قصص أطفال النهارده,ودي رحلة في عالم الحكي والخيال... البودكاست ده معمول بالعامية المصرية من سن 5 ل 8 سنين عشان ننبسط ونضحك ونتخيل ونتعلم يمكن في القصة هدف أو درس بس المهم ننبسط كلنا. اكتشفوا معانا الحواديت العصرية ؟؟ !!!!مش هنحكى قصص قديمة أو مش مناسبة لأطفال النهارده وهنروح للخيال رحلة بلا عودة زي ألف ليلة وليلة يلا نغوص في حكايات عصرية شبه حياتنا والقرن ال 21 ..هنحكى عن الصداقة والإبداع ونعرف عن البيئة و إزاي نطور نفسنا وحكايات تانية كتييير. ?? بالعامية المصرية ?? عشان الحكاية تبقى أسهل ومشجعة لمستمعينا الصغننين.الولاد بترتبط أكتر بالحكايات اللي لها علاقة بلغتها اليومية وده بيبني بينهم وبين بطل الحكاية علاقة أعمق وخيال أكبر و حب أكتر. ?? تستنوا ايه من البودكاست بتاعنا ?? كل حلقة 5 د فيها مغامرة بألوان وخياالت وشخصيات متنوعة .حكائنا الموهوبين هيحكوا حكايات تثير الفضول وتحفز الخيال بشكل مش معقول .. إحنا مصدقين إن خيال ولادنا هو أملنا في بكره أحلى وخيالهم وحلم النهارده هو حقيقة بكره يلا نغوص في عالم الخيال. ?? التعليم والمتعة ?? قصصنا مش بس بتسلي لا كمان بتقول رسايل بشكل طفولي ولذيذ تخلينا نتعلم مع أبطال القصة ونعرف قيم: زي الطيبة والتعاطف و ازاي نخرج من أي ورطة كل ده هنتعلمه واحنا مش حاسين عشان مع الحدوتة وأبطالها طايرين في عالم الخيال؟ ?? حصلنا في مغامرتنا ?? اشتركوا دلوقتي في قصص أطفال النهارده وانضموا لمغامراتنا اللي بتلهم وتعلم وتسلي. بنقدم كذا حلقة في الشهر. عشان تبقوا دايما متشوقين لحكاية جديدة. قصص أطفال النهاردة تأليف نادين جنيدي، داني عرفة و سوبر أبلة. شكرا إنكم معانا و بتشاركونا في رحلتنا مع الحكايات. يلا نخلق ذكريات حلوة مع بعض مع كل قصة بنسمعها. كلمات مفتاحية للبحث: بودكاست لألطفال,حكايات أطفال, حكي لأطفال ,قصصArabic stories for kids, kids ,تسلية ,عربي, بالعربية stories, egyptian arabic, kesas le2atfal elnaharda

NHK WORLD RADIO JAPAN - Arabic News at 15:00 (JST), August 06

Ezra 3:1-4:23, 1 Cor 2:6-3:4, Ps 28:1-9, Pr 20:24-25

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Shahdana is an international belly dancer from Argentina whose artistic journey began not with dance, but with music—studying piano and musical composition for nearly two decades, including performing in a tango orchestra. Her deep connection to music later found a new expression in belly dance, where Arabic rhythms became her primary focus. But it was a moment of emotional clarity—dancing to Piazzolla's tango and breaking into tears—that reminded her to honor her roots. That decision to merge tango with belly dance not only defined her unique style but opened international doors, beginning with her first overseas performance in Korea. Today, Shahdana is celebrated for her emotional depth, musicality, and distinctive fusion of tango and belly dance, teaching and performing around the world.In this episode you will learn about:- Late start is not a barrier to build a belly dance career- How setting a 7-year goal helped Shahdana stay focused through years of rejection.- The role of intuition and networking in building a dance career.- Why she emphasizes interpreting tango with authenticity rather than mimicking tango dancers.- How to develop a unique style through consistent improvisation and personal storytelling.Show Notes to this episode:Find Shahdana on Instagram, and YouTube.Details and training materials for the BDE castings are available at www.JoinBDE.comCheck Earn What You Deserve Training for belly dance teachers at www.sharqui.com/social.Follow Iana on Instagram, FB, and Youtube . Check out her online classes and intensives at the Iana Dance Club.Find information on how you can support Ukraine and Ukrainian belly dancers HERE.Podcast: www.ianadance.com/podcast

St. Abanoub Coptic Orthodox Church - Euless, TX ~ August 3, 2025

Sentinel Creatives returns with a new series for Tuesday Terror with Pilgrim! Set in 12th-century Jerusalem, Pilgrim follows the treacherous journey of a German knight and his companions as they return home after seven arduous years battling for God in the Holy Land. Within this sprawling tale lies a tapestry of medieval horror, intertwining history and folklore, encompassing both a metaphysical and literal odyssey. Inspired by a rich blend of Arabic, Christian, and pre-Islamic traditions, Pilgrim delivers a pulse-pounding story of action, adventure, and bone-chilling horror. This week: Chapter 3! Learn more about your ad choices. Visit megaphone.fm/adchoices

During the past seven decades, Palestine has been sealed from the Arab world and shattered into fragmented and coded areas: 1948 area, 1967 area, Jerusalem, West Bank, Gaza, and A, B and C areas within the West Bank. Each area is ruled by different laws, including different roads and permits that control the mobility of Palestinians and privilege Jewish settlers. Today we're be in conversation with Rehab Nazzal, a Palestinian-born multidisciplinary artist based in Toronto, whose latest book, Driving in Palestine, is a research-creation project by acclaimed artist Rehab Nazzal, who explores the visible indices of the politics of mobility that she encountered firsthand while traversing the occupied West Bank between 2010 and 2020. This photography book consists of 160 black and white photographs, hand-drawn maps and critical essays in Arabic and English by Palestinian and Canadian scholars and artists. The photographs were all captured from moving vehicles on the roads of the West Bank. They focus on Israel's architecture of movement restrictions and surveillance structures that proliferate in the West Bank, including the Apartheid Wall, segregation walls surrounding illegal colonies, gates, fences, watchtowers, roadblocks and military checkpoints among other obstacles to freedom of movement. — Subscribe to this podcast: https://plinkhq.com/i/1637968343?to=page Get in touch: lawanddisorder@kpfa.org Follow us on socials @LawAndDis: https://twitter.com/LawAndDis; https://www.instagram.com/lawanddis/ The post Driving in Palestine w/ Rehab Nazzal appeared first on KPFA.

NHK WORLD RADIO JAPAN - Arabic News at 15:00 (JST), August 05

Sentinel Creatives returns with a new series for Tuesday Terror with Pilgrim! Set in 12th-century Jerusalem, Pilgrim follows the treacherous journey of a German knight and his companions as they return home after seven arduous years battling for God in the Holy Land. Within this sprawling tale lies a tapestry of medieval horror, intertwining history and folklore, encompassing both a metaphysical and literal odyssey. Inspired by a rich blend of Arabic, Christian, and pre-Islamic traditions, Pilgrim delivers a pulse-pounding story of action, adventure, and bone-chilling horror. This week: Chapter 3! Learn more about your ad choices. Visit megaphone.fm/adchoices

Ezra 1:1-2:70, 1 Cor 1:18-2:5, Ps 27:7-14, Pr 20:22-23

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A bold, unforgettable novel of war, imagination, and survival. Thirteen-year-old Kamiran is fleeing the collapse of Syria when his body begins to harden literally—turning to chalk. As his transformation unfolds, he pours his memories, secrets, and darkly funny confessions into a piece of chalk he stole at school. Through the eyes of this precocious, resilient boy, Safe Corridor explores what it means to survive the unthinkable—with tenderness, fury, and imagination. Written by acclaimed Kurdish-Syrian novelist Jan Dost and translated by Marilyn Booth—winner of the 2019 International Booker Prize—Safe Corridor is a searing, surreal journey through displacement, coming of age, and the cost of war. Winner of the 2024 Bait AlGhasham DarArab International Translation Prize. Jan Dost, born in 1966, is a native of Kobani in the Aleppo region of Syria. A student of natural sciences at the University of Aleppo (1985-89), he embarked on a career in journalism in the roles of reporter and editor, currently for the Kurdistan Chronicle (published in English in Erbil, Iraq) He is editor-in-chief of the Arabic-language magazine Kurdistan. Marilyn Booth is professor emerita, Faculty of Asian and Middle Eastern Studies and Magdalen College, Oxford University.  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

A bold, unforgettable novel of war, imagination, and survival. Thirteen-year-old Kamiran is fleeing the collapse of Syria when his body begins to harden literally—turning to chalk. As his transformation unfolds, he pours his memories, secrets, and darkly funny confessions into a piece of chalk he stole at school. Through the eyes of this precocious, resilient boy, Safe Corridor explores what it means to survive the unthinkable—with tenderness, fury, and imagination. Written by acclaimed Kurdish-Syrian novelist Jan Dost and translated by Marilyn Booth—winner of the 2019 International Booker Prize—Safe Corridor is a searing, surreal journey through displacement, coming of age, and the cost of war. Winner of the 2024 Bait AlGhasham DarArab International Translation Prize. Jan Dost, born in 1966, is a native of Kobani in the Aleppo region of Syria. A student of natural sciences at the University of Aleppo (1985-89), he embarked on a career in journalism in the roles of reporter and editor, currently for the Kurdistan Chronicle (published in English in Erbil, Iraq) He is editor-in-chief of the Arabic-language magazine Kurdistan. Marilyn Booth is professor emerita, Faculty of Asian and Middle Eastern Studies and Magdalen College, Oxford University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

The collection of wisdom fables known as Kalila and Dimna began its long literary life in Sanskrit more than two millennia ago, and was subsequently translated to numerous languages. But it is the Arabic version, adapted from Middle Persian by the eighth-century scholar Ibn al-Muqaffa, that has left the most substantial literary footprint. A foundational text of classical Arabic prose and the basis for translations into Hebrew, Syriac, Castilian, Latin, Persian, and more, versions of Kalila and Dimna exists in hundreds of manuscript copies held in libraries around the world. Kalila and Dimna is the focus of Isabel Toral and Beatrice Gruendler's new work An Unruly Classic: Kalīla and Dimna and Its Syriac, Arabic, and Early Persian Versions (Brill: 2024). In this collected volume, members of the Kalila and Dimna project discuss, from different perspectives, a core aspect of their work with this textual tradition: the study of variation and mutability. The aim is to shed light on Kalila and Dimna's so-called mouvance and establish typologies of textual mobility and instability across linguistic traditions and historical periods, as well as to develop analytical tools to describe, classify, represent, and interpret these dynamics. As will be shown, the progressive digitalization of philology in the last decades has offered the unique opportunity of putting the concept of mouvance into practice. Contributors include Theodore S. Beers, Jan J. van Ginkel, Khouloud Khalfallah, Mahmoud Kozae, Rima Redwan, and Johannes Stephan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

A bold, unforgettable novel of war, imagination, and survival. Thirteen-year-old Kamiran is fleeing the collapse of Syria when his body begins to harden literally—turning to chalk. As his transformation unfolds, he pours his memories, secrets, and darkly funny confessions into a piece of chalk he stole at school. Through the eyes of this precocious, resilient boy, Safe Corridor explores what it means to survive the unthinkable—with tenderness, fury, and imagination. Written by acclaimed Kurdish-Syrian novelist Jan Dost and translated by Marilyn Booth—winner of the 2019 International Booker Prize—Safe Corridor is a searing, surreal journey through displacement, coming of age, and the cost of war. Winner of the 2024 Bait AlGhasham DarArab International Translation Prize. Jan Dost, born in 1966, is a native of Kobani in the Aleppo region of Syria. A student of natural sciences at the University of Aleppo (1985-89), he embarked on a career in journalism in the roles of reporter and editor, currently for the Kurdistan Chronicle (published in English in Erbil, Iraq) He is editor-in-chief of the Arabic-language magazine Kurdistan. Marilyn Booth is professor emerita, Faculty of Asian and Middle Eastern Studies and Magdalen College, Oxford University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

A bold, unforgettable novel of war, imagination, and survival. Thirteen-year-old Kamiran is fleeing the collapse of Syria when his body begins to harden literally—turning to chalk. As his transformation unfolds, he pours his memories, secrets, and darkly funny confessions into a piece of chalk he stole at school. Through the eyes of this precocious, resilient boy, Safe Corridor explores what it means to survive the unthinkable—with tenderness, fury, and imagination. Written by acclaimed Kurdish-Syrian novelist Jan Dost and translated by Marilyn Booth—winner of the 2019 International Booker Prize—Safe Corridor is a searing, surreal journey through displacement, coming of age, and the cost of war. Winner of the 2024 Bait AlGhasham DarArab International Translation Prize. Jan Dost, born in 1966, is a native of Kobani in the Aleppo region of Syria. A student of natural sciences at the University of Aleppo (1985-89), he embarked on a career in journalism in the roles of reporter and editor, currently for the Kurdistan Chronicle (published in English in Erbil, Iraq) He is editor-in-chief of the Arabic-language magazine Kurdistan. Marilyn Booth is professor emerita, Faculty of Asian and Middle Eastern Studies and Magdalen College, Oxford University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

This week's guest is Ryan Hopkins, a best-selling author, workplace wellbeing expert and global keynote speaker. His book, 52 Weeks of Wellbeing, has become an international success translated into Korean, Turkish, German, Dutch, and Arabic. Ryan's mission is to revolutionise workplace wellbeing through a no-nonsense, practical approach, positively impacting over 1.25 million people across the world. Ryan's career spans leadership roles at Deloitte, Bupa, and now as Chief Impact Officer at JAAQ – recently awarded UK Startup of the Year 2024 and Wellbeing Platform of the Year 2025. His public speaking portfolio includes TEDx talks, keynote speeches to over 110,000 people, and collaborations with major brands like JP Morgan, SAP, Coca Cola, Amazon, NHS, and more. Open about his personal struggles with depression, bulimia, suicidal ideation, and late- diagnosed autism, Ryan offers a refreshingly honest take on wellbeing. His story, from writing his bestselling book in a Wetherspoons pub to setting off on a Middle East tour, embodies resilience, humour and grit.   Please welcome to the show, best-selling author & workplace wellbeing expert – Ryan Hopkins.   7:21 – How to treat wellbeing as Data 10:52 – Difference between wellness and wellbeing 18:45 – He who has a why can deal with any how 21:00 – Deal of Dual Accountability 31:40 – Issues with remote working and finding the balance 35:05 – Microsoft study and how we are distracted every 2 minutes 40:30 – Mental Health taking over Cancer for Medical Insurance claims 54:50 – What can we start to think about implementing as Leaders     Show Sponsors:   AYS Developers: A design-focused company dedicated to crafting exceptional homes, vibrant communities, and inspiring lifestyle experiences. https://bit.ly/AYS-Developers     Allsopp & Allsopp: Redefining real estate, through cutting-edge technology and setting new standards for seamless, elevated customer experience. Keep moving with Allsopp & Allsopp. https://bit.ly/Allsopp-and-Allsopp    Socials:   Follow Spencer Lodge on Social Media https://www.instagram.com/spencer.lodge/?hl=en  https://www.tiktok.com/@spencer.lodge  https://www.linkedin.com/in/spencerlodge/  https://www.youtube.com/c/SpencerLodgeTV  https://www.facebook.com/spencerlodgeofficial/    Follow Ryan Hopkins on Social Media https://www.instagram.com/theryanhopkins1?igsh=a3dvMXZyNXBycnlu https://www.linkedin.com/in/theryanhopkins/

2 Chron 35:1-36:23, 1 Cor 1:1-17, Ps 27:1-6, Pr 20:20-21

Vespers Sermon @ St. Abanoub Coptic Orthodox Church - Euless, TX ~ August 2, 2025

The collection of wisdom fables known as Kalila and Dimna began its long literary life in Sanskrit more than two millennia ago, and was subsequently translated to numerous languages. But it is the Arabic version, adapted from Middle Persian by the eighth-century scholar Ibn al-Muqaffa, that has left the most substantial literary footprint. A foundational text of classical Arabic prose and the basis for translations into Hebrew, Syriac, Castilian, Latin, Persian, and more, versions of Kalila and Dimna exists in hundreds of manuscript copies held in libraries around the world. Kalila and Dimna is the focus of Isabel Toral and Beatrice Gruendler's new work An Unruly Classic: Kalīla and Dimna and Its Syriac, Arabic, and Early Persian Versions (Brill: 2024). In this collected volume, members of the Kalila and Dimna project discuss, from different perspectives, a core aspect of their work with this textual tradition: the study of variation and mutability. The aim is to shed light on Kalila and Dimna's so-called mouvance and establish typologies of textual mobility and instability across linguistic traditions and historical periods, as well as to develop analytical tools to describe, classify, represent, and interpret these dynamics. As will be shown, the progressive digitalization of philology in the last decades has offered the unique opportunity of putting the concept of mouvance into practice. Contributors include Theodore S. Beers, Jan J. van Ginkel, Khouloud Khalfallah, Mahmoud Kozae, Rima Redwan, and Johannes Stephan. 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

learn how to talk about yourself

learn how to write ن (nuun)

The collection of wisdom fables known as Kalila and Dimna began its long literary life in Sanskrit more than two millennia ago, and was subsequently translated to numerous languages. But it is the Arabic version, adapted from Middle Persian by the eighth-century scholar Ibn al-Muqaffa, that has left the most substantial literary footprint. A foundational text of classical Arabic prose and the basis for translations into Hebrew, Syriac, Castilian, Latin, Persian, and more, versions of Kalila and Dimna exists in hundreds of manuscript copies held in libraries around the world. Kalila and Dimna is the focus of Isabel Toral and Beatrice Gruendler's new work An Unruly Classic: Kalīla and Dimna and Its Syriac, Arabic, and Early Persian Versions (Brill: 2024). In this collected volume, members of the Kalila and Dimna project discuss, from different perspectives, a core aspect of their work with this textual tradition: the study of variation and mutability. The aim is to shed light on Kalila and Dimna's so-called mouvance and establish typologies of textual mobility and instability across linguistic traditions and historical periods, as well as to develop analytical tools to describe, classify, represent, and interpret these dynamics. As will be shown, the progressive digitalization of philology in the last decades has offered the unique opportunity of putting the concept of mouvance into practice. Contributors include Theodore S. Beers, Jan J. van Ginkel, Khouloud Khalfallah, Mahmoud Kozae, Rima Redwan, and Johannes Stephan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

لانك تقول :اني أنا غني  -  الجزء الاول - رؤ ٣ : ١٧

The collection of wisdom fables known as Kalila and Dimna began its long literary life in Sanskrit more than two millennia ago, and was subsequently translated to numerous languages. But it is the Arabic version, adapted from Middle Persian by the eighth-century scholar Ibn al-Muqaffa, that has left the most substantial literary footprint. A foundational text of classical Arabic prose and the basis for translations into Hebrew, Syriac, Castilian, Latin, Persian, and more, versions of Kalila and Dimna exists in hundreds of manuscript copies held in libraries around the world. Kalila and Dimna is the focus of Isabel Toral and Beatrice Gruendler's new work An Unruly Classic: Kalīla and Dimna and Its Syriac, Arabic, and Early Persian Versions (Brill: 2024). In this collected volume, members of the Kalila and Dimna project discuss, from different perspectives, a core aspect of their work with this textual tradition: the study of variation and mutability. The aim is to shed light on Kalila and Dimna's so-called mouvance and establish typologies of textual mobility and instability across linguistic traditions and historical periods, as well as to develop analytical tools to describe, classify, represent, and interpret these dynamics. As will be shown, the progressive digitalization of philology in the last decades has offered the unique opportunity of putting the concept of mouvance into practice. Contributors include Theodore S. Beers, Jan J. van Ginkel, Khouloud Khalfallah, Mahmoud Kozae, Rima Redwan, and Johannes Stephan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

The collection of wisdom fables known as Kalila and Dimna began its long literary life in Sanskrit more than two millennia ago, and was subsequently translated to numerous languages. But it is the Arabic version, adapted from Middle Persian by the eighth-century scholar Ibn al-Muqaffa, that has left the most substantial literary footprint. A foundational text of classical Arabic prose and the basis for translations into Hebrew, Syriac, Castilian, Latin, Persian, and more, versions of Kalila and Dimna exists in hundreds of manuscript copies held in libraries around the world. Kalila and Dimna is the focus of Isabel Toral and Beatrice Gruendler's new work An Unruly Classic: Kalīla and Dimna and Its Syriac, Arabic, and Early Persian Versions (Brill: 2024). In this collected volume, members of the Kalila and Dimna project discuss, from different perspectives, a core aspect of their work with this textual tradition: the study of variation and mutability. The aim is to shed light on Kalila and Dimna's so-called mouvance and establish typologies of textual mobility and instability across linguistic traditions and historical periods, as well as to develop analytical tools to describe, classify, represent, and interpret these dynamics. As will be shown, the progressive digitalization of philology in the last decades has offered the unique opportunity of putting the concept of mouvance into practice. Contributors include Theodore S. Beers, Jan J. van Ginkel, Khouloud Khalfallah, Mahmoud Kozae, Rima Redwan, and Johannes Stephan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

Mars appears to have a shadow this evening – a faint star with one of the more lyrical names in the heavens: Zavijava. Mars looks like a fairly bright orange star, quite low in the west as darkness falls. Zavijava is almost touching it. It’s a good bit fainter than Mars, though, so you might want to use binoculars to enhance the view. Zavijava is a pretty close neighbor. According to the Gaia space telescope, it’s just 35.88 light-years away. Only a few dozen stars that are visible to the unaided eye are closer. The star’s name comes from an Arabic phrase that means “corner of the barking dog.” But Zavijava isn’t related to any of the dogs in the night sky. Instead, it’s one of the brighter stars of the constellation Virgo, so it’s also known as Beta Virginis. Zavijava is a little bit bigger and heavier than the Sun. It’s younger than the Sun by roughly one-and-a-half billion years. But because of its greater heft, it’s already nearing the end of the main phase of life. Before long – on the astronomical timescale – it’ll undergo a series of changes in its core. That will make the star much bigger and brighter. It will remain in that phase for hundreds of millions of years. Over the past few decades, astronomers have reported the discovery of several possible planets around the star. None of those reports has stood up. But the search continues – for worlds orbiting Zavijava. Script by Damond Benningfield

Book of Ecclesiastes ~ 2025

Episode SummaryIn this poignant episode of Journey of Hope, host Elio Constantine welcomes Milad, lead pastor at Hope Evangelical Church in Southern Lebanon and field manager for Heaert For Lebanon's Ministry Center. They delve into the lives of two often-overlooked and marginalized groups in Lebanon: the Bedouins and the Gypsies (Dom and Raja).Milad, who has worked with these communities for years, sheds light on their distinct cultures, histories, and the severe challenges they face, including deep-seated societal discrimination, poverty, and lack of access to essential services like education and healthcare. The conversation highlights the heartbreaking realities these communities endure, such as forced temporary housing, children leaving school early, and limited employment opportunities.Despite the immense difficulties, Heart For Lebanon is actively working to bring hope and transformation. Milad shares how the organization offers educational opportunities through their Hope Center, provides mobile learning experiences with the "Hope on Wheels" truck, distributes essential relief packages, and conducts awareness workshops on legal rights, health, and dignity.A powerful testament to their work is the story of Hassan, a Dom community member who, despite lacking official documents and facing severe discrimination, found employment, education, and spiritual transformation through Heart For Lebanon, eventually getting baptized and becoming a beloved staff member. The episode underscores Heart For Lebanon's commitment to making disciples and extending Christ's love to all, regardless of societal standing, and invites listeners to support their mission through prayer and investment.Show NotesUnderstanding the BedouinsIdentity: Nomadic, desert-dwelling Arab groups known for loyalty, welcoming guests, and oral storytelling traditions.Origin & Lifestyle: Historically from the Arabian Peninsula and Syrian Desert, they followed cattle for grazing. Many now live in valleys or city edges in Lebanon while maintaining their way of life.Economic Activities: Traditionally raised animals and traded along routes. Today, many engage in seasonal work like olive picking due to changing circumstances.Challenges: Difficulty accessing official services like healthcare and education. Face significant societal discrimination, making it hard for Bedouin men to marry Lebanese locals. Children often experience discrimination in public schools.Understanding the Gypsies (Dom, Raja, and Ti)Identity: A small group with roots in South Asia, related to the Romani people. Approximately 8,000 live in Lebanon.Language & Religion: Speak Bari and Arabic; most are of Sunni Muslim background.History & Culture: Arrived in Lebanon centuries ago from South Asia via the Middle East and North Africa. Known for rich musical traditions, crafts, and storytelling. Traditionally performed at celebrations, did seasonal jobs, or made metal goods.Economic Activities & Stigma: Often associated with begging, sex trafficking, and illicit trade. Face severe societal distrust and are rarely hired by Lebanese locals. Girls are sometimes sent to work as dancers in other countries.Challenges: Face extreme social exclusion, low school attendance (even in private schools), poverty, and bias in services. Often forced to live in temporary housing on government or municipal land.Heart For Lebanon's Response and ImpactDignity and Love: Heart For Lebanon treats members of both communities with dignity and Christ-like love.Education: Offers education at their Hope Center, teaching reading, writing, math, and science, along with kindness and respect. Operates "Hope on Wheels," a mobile truck bringing fun and learning directly to camps and tent areas.Relief and Support: Regularly distributes food packages, cleaning supplies, and hygiene kits through their family care and relief program.Awareness Workshops: Provides sessions on legal rights, health, hygiene, dignity, and family issues (e.g., harm of early/child marriage).Spiritual Support: Staff regularly visit homes and tents, leading small Bible study groups and encouraging worship. Churches in the Bekka Valley and Southern Lebanon are welcoming places for both communities.Call to Action:Pray for Heart For Lebanon's work and the communities they serve.Join the Heart For Lebanon prayer ministry: Hartford Lebanon | Prayer.Your support helps expand kingdom work and brings love to those deemed irrelevant by society.Join our email list to stay up-to-date on how God is moving in Lebanon:Email Elio: podcast@heartforlebanon.org https://heartforlebanon.org/emailsignup/ Like, comment & subscribe to stay updated with the latest content!FOLLOW Heart For Lebanon:Website: https://heartforlebanon.orgInstagram: https://www.instagram.com/heartforlebanon Facebook: https://www.facebook.com/HeartforLebanonTwitter: https://twitter.com/HeartForLebanon #HeartForLebanon #Lebanon #Missions

Today Al Fadi and Bro. Mel discuss who was Salman Al Farsi from a Jewish point of view. The Muslims say that he was a Persian who was Muhammad's right hand man who translated part of the Quran into Persian. Mel thinks that he was Shalmon; the brother of Nehemiah bin Husiel whom the Jews thought he was Messiah bin David. Then they discuss the word Uzair in chapter 9 of the Quran. Who was that person or is the word missing a dot which changes the meaning in Arabic? They find an early Quranic manuscript with the word Uzair/عزير with an extra dot on the last letter of the word, عزيز which could give it a meaning of a messianic figure. Listen to gain more insight to the discussion.See omnystudio.com/listener for privacy information.

In this episode of Crazy Wisdom, host Stewart Alsop sits down with astrologer and researcher C.T. Lucero for a wide-ranging conversation that weaves through ancient astrology, the evolution of calendars, the intersection of science and mysticism, and the influence of digital tools like AI on symbolic interpretation. They explore the historical lineage from Hellenistic Greece to the Persian golden age, discuss the implications of the 2020 Saturn-Jupiter conjunction, touch on astrocartography, and reflect on the information age's shifting paradigms. For more on the guest's work, check out ctlucero.com.Check out this GPT we trained on the conversationTimestamps00:00 Stewart Alsop introduces C.T. Lucero; they begin discussing time cycles and the metaphor of Monday as an unfolding future.05:00 Astrology's historical roots in Hellenistic Greece and Persian Baghdad; the transmission and recovery of ancient texts.10:00 The role of astrology in medicine and timing; predictive precision and interpreting symbolic calendars.15:00 Scientism vs. astrological knowledge; the objective reliability of planetary movement compared to shifting cultural narratives.20:00 Use of AI and large language models in astrology; the limits and future potential of automation in interpretation.25:00 Western vs. Vedic astrology; the sidereal vs. tropical zodiac debate and cultural preservation of techniques.30:00 Christianity, astrology, and the problem of idolatry; Jesus' position in relation to celestial knowledge.35:00 The Saturn-Jupiter conjunction of 2020; vaccine rollout and election disputes as symbolic markers.40:00 The Mayan Venus calendar and its eight-year cycle; 2020 as the true “end of the world.”45:00 Media manipulation, air-age metaphors, and digital vs. analog paradigms; the rise of new empires.50:00 Astrocartography and relocation charts; using place to understand personal missions.Key InsightsAstrology as a Temporal Framework: C.T. Lucero presents astrology not as mysticism but as a sophisticated calendar system rooted in observable planetary cycles. He compares astrological timekeeping to how we intuitively understand days of the week—Sunday indicating rest, Monday bringing activity—arguing that longer astrological cycles function similarly on broader scales.Historical Continuity and Translation: The episode traces astrology's lineage from Hellenistic Greece through Persian Baghdad and into modernity. Lucero highlights the massive translation efforts over the past 30 years, particularly by figures like Benjamin Dykes, which have recovered lost knowledge and corrected centuries of transcription errors, contributing to what he calls astrology's third golden age.Cultural and Linguistic Barriers to Knowledge: Lucero and Alsop discuss how language borders—historically with Latin and Greek, and now digitally with regional languages—have obscured access to valuable knowledge. This extends to old medical practices and astrology, which were often dismissed simply because their documentation wasn't widely accessible.Astrology vs. Scientism: Lucero critiques scientism for reducing prediction to material mechanisms while ignoring symbolic and cyclical insights that astrology offers. He stresses astrology's predictive power lies in pattern recognition and contextual interpretation, not in deterministic forecasts.Astrology and the Digital Age: AI and LLMs are starting to assist astrologers by generating interpretations and extracting planetary data, though Lucero points out that deep symbolic synthesis still exceeds AI's grasp. Specialized astrology AIs are emerging, built by domain experts for richer, more accurate analysis.Reevaluating Vedic and Mayan Systems: Lucero asserts that Western and Vedic astrology share a common origin, and even the Mayan Venus calendar may reflect the same underlying system. While the Indian tradition preserved techniques lost in the West, both traditions illuminate astrology's adaptive yet consistent core.2020 as a Historical Turning Point: According to Lucero, the Saturn-Jupiter conjunction of December 2020 marked the start of a 20-year societal cycle and the end of a Mayan Venus calendar “day.” He links this to transformative events like the vaccine rollout and U.S. election, framing them as catalysts for long-term shifts in trust, governance, and culture.

Jimmy May is a retired Navy SEAL Commander and a renowned figure in leadership and combat ethics training. With over 22 years of distinguished service, including seven deployments to the Middle East, Commander May has earned various honors, including 3 Bronze Stars and the Purple Heart. Jimmy's post-military journey is equally impressive, marked by his roles as CEO of Sushi Assassin, Mayday Executive Services, and the non-profit, Beyond the Brotherhood. A Texas A&M alum and Harvard graduate, he's known for his expertise in creating top-tier teams through intense shared experiences. Fluent in Arabic and passionate about spearfishing, surfing, martial arts, and beekeeping, he resides in San Diego, doing good things for good people. In this classic episode, Jimmy joined host Robert Glazer to discuss his military career, leadership lessons from his service, serving the community and much more. This episode of the Elevate Podcast is sponsored by: Shopify: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠shopify.com/elevate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Indeed: ⁠⁠⁠⁠⁠⁠indeed.com/elevate⁠⁠⁠⁠⁠⁠ Framer: ⁠⁠⁠⁠⁠⁠framer.com⁠⁠⁠⁠⁠⁠ BambooHR: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠bamboohr.com/freedemo⁠⁠⁠⁠⁠⁠ IDEO U: ⁠⁠⁠⁠⁠⁠ideou.com/elevate⁠⁠ Castbox: ⁠castbox.fm Learn more about your ad choices. Visit megaphone.fm/adchoices