Podcasts about carpathians

Mrparka's Weekly Reviews and Update Week 413 (04.12.2025) (Eighteen Years in Prison, Dr. Mabuse) www.youtube.com/mrparkahttps://www.instagram.com/mrparka/https://twitter.com/mrparka00http://www.screamingtoilet.com/dvd--blu-rayhttps://www.facebook.com/mrparkahttps://www.facebook.com/screamingpotty/https://letterboxd.com/mrparka/https://www.patreon.com/mrparkahttps://open.spotify.com/show/2oJbmHxOPfYIl92x5g6ogKhttps://anchor.fm/mrparkahttps://www.stitcher.com/show/shut-up-brandon-podcasthttps://podcasts.apple.com/us/podcast/mrparkas-weekly-reviews-and-update-the-secret-top-10/id1615278571 Time Stamps 0:00“Eighteen Years in Prison” Review - 0:12“The Mysterious Castle in the Carpathians” Review - 4:32“The Return of Dr. Mabuse/ The Invisible Dr. Mabuse” Review - 10:32/ 15:41“Revenge of the Radioactive Reporter” 4K Review - 18:56“Rumpelstiltskin” 4K Review - 25:29 “A Better Tomorrow” Review - 31:251982 “Deadly Encounter” Review - 34:281982 “Ghost in the Water” Review - 36:501982 “Funny Frankenstein” Review - 37:57Patreon Pick “Hydra” Review - 41:30Questions/ Answers - 43:58Update - 47:2522 Shots of Moodz and Horror – https://www.22shotsofmoodzandhorror.com/Podcast Under the Stairs – https://tputscast.com/podcastVideo Version – https://youtu.be/WTzvgq7QZ6MLinksRadiance Films - https://www.radiancefilms.co.uk/Eighteen Years in Prison Blu-Ray - https://mvdshop.com/products/eighteen-years-in-prison-blu-rayDeaf Crocodile - https://www.deafcrocodile.com/The Mysterious Castle in the Carpathians Blu-Ray - https://mvdshop.com/products/the-mysterious-castle-in-the-carpathians-blu-rayEureka Films - https://eurekavideo.co.uk/Mabuse Lives! Dr Mabuse At CCC: 1960-1964- https://mvdshop.com/products/mabuse-lives-dr-mabuse-at-ccc-1960-1964-blu-rayTerror Vision - https://www.terror-vision.com/Revenge of the Radioactive Reporter 4K - https://www.terror-vision.com/store/revenge-of-the-radioactive-reporter-1990-4k-uhdblu-ray-2-disc-standard-edition-w-slipcoverRumpelstiltskin 4K - https://www.terror-vision.com/store/rumpelstiltskin-19915-uhdblu-ray-double-disc-standard-edition-with-slipcoverDeath of a Unicorn IMdb - https://www.imdb.com/title/tt28443655/A Better Tomorrow IMdb - https://www.imdb.com/title/tt0092263/Deadly Encounter YouTube - https://www.youtube.com/watch?v=GnYXczBQOA8Ghost in the Water YouTube - https://youtu.be/bM6u6WVnt0c?si=-GK5N5zdybb9ztcAFunny Frankenstein IMdb - Hydra Blu-Ray - https://www.amazon.com/Hydra-Blu-ray-Masanori-Mimoto/dp/B094BDN5L4/Update4K1. Humanoids from the Deep2. Galaxy of Terror3. Forbidden World Film Notes Eighteen Years in Prison - 1967 - Tai KatōThe Mysterious Castle in the Carpathians - 1981 - Oldřich LipskýThe Return of Dr. Mabuse - 1961 - Harald ReinlThe Invisible Dr. Mabuse - 1962 - Harald ReinlRevenge of the Radioactive Reporter - 1989 - Craig PryceRumpelstiltskin - 1995 - Mark JonesDeath of a Unicorn - 2025 - Alex ScharfmanA Better Tomorrow - 1986 - John WooDeadly Encounter - 1982 - William A. GrahamGhost in the Water - 1982 - Renny RyeFunny Frankenstein - 1982 - Mario BianchiHydra - 2019 - Kensuke Sonomura

Welcome back, wine friends! This is Part Two of our deep dive into Ukrainian wine. In this episode, we continue the journey with Sera Crow, a doctor of chemistry turned wine communicator and WSET diploma holder. Born and raised in Ukraine, Sarah is a passionate ambassador for Ukrainian wine. We go beyond the grapes to explore Ukraine's main wine regions, from the Black Sea coast to the Romanian and Hungarian borders. We also discuss the challenges winemakers face, the impact of recent conflicts, and their resilience through innovation—like infusing wines with botanicals (yes, I'll be trying a wine-based mojito!). Finally, we look ahead to the future of Ukrainian wine tourism.  If you want to skip ahead:   03.30: The Crimea and Black sea wine regions and their history  06.00: Prince Troubetzkoy Winery, Ukraine's oldest winery, destroyed by Russians   07.30: Wineries such as Beyush Winery based on a sanctuary 09.09: The Transcarpathia Wine Region (the western most region of Ukraine) 10.00: Carpatian Sekt Rosé made from the Blaufränkisch grape by Chateau Chizay 11.16: Preference for sweeter styles in Ukraine due to Soviet Union times 14.00: Chateau Chizay's infused wines, like Pinot Grigio with Lime and Mint Ukrainian Wine Company £14  16.30: Foraging culture in Ukraine for herbal teas and infused wines. 19.06: Developing wine regions around Kyiv 21.26: Traveling to Ukraine's Wineries - visiting Odessa, Lviv, and the Carpathians for unique wine experiences. 26.00: Resilience of Ukrainian Winemakers and continuing their work despite challenges. 27.30: Ukrainian Wine Export Efforts 29.15: Emphasis on Ukrainian wines that stand out for their quality and unique styles.   Please find link below to learn more about purchasing Ukrainian wine, depending on where you are in the world: UK Europe USA   And follow Sera in Instagram HERE   Any thoughts or questions, do email me: janina@eatsleepwinerepeat.co.uk Or contact me on Instagram @eatsleep_winerepeat If you fancy watching some videos on my youtube channel: Eat Sleep Wine Repeat Or come say hi at www.eatsleepwinerepeat.co.uk Until next time, Cheers to you!   ---------------------------------------------- ---------------------------------------------- THE EAT SLEEP WINE REPEAT PODCAST HAS BEEN FEATURED IN DECANTER MAGAZINE, RADIO TIMES AND FEED SPOT AS THE 6TH BEST UK WINE MAKING PODCAST.

Budapest's Firkin take us to the Carpathians for a different Highland Games. Meanwhile, Way Out West, Tiller's Folly debut Pioneer Days, and The East Pointers are back with Anniversary. Peatbog Faeries share one for Wacko King Hacko and Sons Of Southern Ulster take a trancendant turn, pointing to Polaris. No two stars are the same this week on Celt In A Twist.   Firkin - Highland Games  Flogging Molly - The Croppy Boy '98  Tiller's Folly - Pioneer Days  CANCON The East Pointers - Anniversary  CANCON Iain Copeland - Family MacBough  Furmiga Dub - Upi Biti  Hackensaw Boys - Happy For Us Lunasa - The Ballivanich Reel Derina Harvey Band - Run To Me​ CANCON Peatbog Faeries - Wacko King Hako  Sons Of Southern Ulster - Polaris Siochain - Billy Sullivan's Final   Skyrie - Raggle Taggle Gypsy  Trio Ged - West Country    58:49

We're off to the Carpathians to close a real estate deal in this episode on the Robert Eggers remake of Nosferatu.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

Someone dies every other day protecting the environment, according to data gathered by the campaign group, Global Witness. Even higher numbers of people are attacked or threatened. To understand why this is happening, the BBC's East and Central Europe Correspondent, Nick Thorpe travels to the foothills of the Carpathians in Romania, to show us how important the forests there are in fighting climate change, why they're subject to high levels of illegal logging and consequently, clashes with environmentalists. One activist, Gabriel Păun of Agent Green, describes the numerous and brutal attacks he's experiences whilst out documenting illegal logging. We also hear from a mother, whose son was murdered when he confronted a ‘wood thief' in 2019. Laura Furones from Global Witness tells host Graihagh Jackson why this is happening around the world and what we can do about it. Got a question, comment or experience you'd like to share? Email: TheClimateQuestion@BBC.com Produced and presented by Graihagh Jackson. Additional production by Osman Iqbal. Editor: Simon Watts Mixing: Tom Brignell

Today I talked to Traian Sandu about his book Ceausescu: Le dictateur ambigu (Perrin, 2023).  Born in January 1918, Nicolae Ceauşescu began his apprenticeship in Bucharest and discovered the social struggle and its repression at the age of fifteen within the Romanian Communist Party. In 1948, the Stalinist Gheorghiu-Dej, his mentor, having taken power, he took the opportunity to quickly climb the ranks of the party and the state. Installed in power in March 1965, Ceauşescu inherited the policy of his predecessor: avoiding de-Stalinization by playing the nationalist card. Its beginnings were popular thanks to a certain cultural liberalization, the beginning of a consumer society and an opening towards the West. However, the oil shocks and the détente between the United States and the Soviet Union in the mid-1970s deprived him of the resources needed to pursue his policy.  His role as a bridge between East and West, his industrialization policy based on Western capital and technologies and his popularity within Romanian society collapsed at the turn of the 1980s. The beginning of social and political opposition (strikes and dissidence), the decision to repay the debt to Western institutions (IMF and World Bank) which led to cruel shortages and the end of the Cold War with the arrival of Gorbachev sounded the death knell for his regime which collapsed in three days in December 1989. The one who called himself the "genius of the Carpathians", or even the "Danube of thought", was executed with his wife, Elena, at the end of a particularly hasty trial, ending a strange revolution in which many saw the hand of the Soviet "big brother". Between autocratic drift and reformist desires, nationalism and submission to the USSR, growing paranoia and all-consuming megalomania, the man remained a mystery. 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

Today I talked to Traian Sandu about his book Ceausescu: Le dictateur ambigu (Perrin, 2023).  Born in January 1918, Nicolae Ceauşescu began his apprenticeship in Bucharest and discovered the social struggle and its repression at the age of fifteen within the Romanian Communist Party. In 1948, the Stalinist Gheorghiu-Dej, his mentor, having taken power, he took the opportunity to quickly climb the ranks of the party and the state. Installed in power in March 1965, Ceauşescu inherited the policy of his predecessor: avoiding de-Stalinization by playing the nationalist card. Its beginnings were popular thanks to a certain cultural liberalization, the beginning of a consumer society and an opening towards the West. However, the oil shocks and the détente between the United States and the Soviet Union in the mid-1970s deprived him of the resources needed to pursue his policy.  His role as a bridge between East and West, his industrialization policy based on Western capital and technologies and his popularity within Romanian society collapsed at the turn of the 1980s. The beginning of social and political opposition (strikes and dissidence), the decision to repay the debt to Western institutions (IMF and World Bank) which led to cruel shortages and the end of the Cold War with the arrival of Gorbachev sounded the death knell for his regime which collapsed in three days in December 1989. The one who called himself the "genius of the Carpathians", or even the "Danube of thought", was executed with his wife, Elena, at the end of a particularly hasty trial, ending a strange revolution in which many saw the hand of the Soviet "big brother". Between autocratic drift and reformist desires, nationalism and submission to the USSR, growing paranoia and all-consuming megalomania, the man remained a mystery. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Today I talked to Traian Sandu about his book Ceausescu: Le dictateur ambigu (Perrin, 2023).  Born in January 1918, Nicolae Ceauşescu began his apprenticeship in Bucharest and discovered the social struggle and its repression at the age of fifteen within the Romanian Communist Party. In 1948, the Stalinist Gheorghiu-Dej, his mentor, having taken power, he took the opportunity to quickly climb the ranks of the party and the state. Installed in power in March 1965, Ceauşescu inherited the policy of his predecessor: avoiding de-Stalinization by playing the nationalist card. Its beginnings were popular thanks to a certain cultural liberalization, the beginning of a consumer society and an opening towards the West. However, the oil shocks and the détente between the United States and the Soviet Union in the mid-1970s deprived him of the resources needed to pursue his policy.  His role as a bridge between East and West, his industrialization policy based on Western capital and technologies and his popularity within Romanian society collapsed at the turn of the 1980s. The beginning of social and political opposition (strikes and dissidence), the decision to repay the debt to Western institutions (IMF and World Bank) which led to cruel shortages and the end of the Cold War with the arrival of Gorbachev sounded the death knell for his regime which collapsed in three days in December 1989. The one who called himself the "genius of the Carpathians", or even the "Danube of thought", was executed with his wife, Elena, at the end of a particularly hasty trial, ending a strange revolution in which many saw the hand of the Soviet "big brother". Between autocratic drift and reformist desires, nationalism and submission to the USSR, growing paranoia and all-consuming megalomania, the man remained a mystery. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Today I talked to Traian Sandu about his book Ceausescu: Le dictateur ambigu (Perrin, 2023).  Born in January 1918, Nicolae Ceauşescu began his apprenticeship in Bucharest and discovered the social struggle and its repression at the age of fifteen within the Romanian Communist Party. In 1948, the Stalinist Gheorghiu-Dej, his mentor, having taken power, he took the opportunity to quickly climb the ranks of the party and the state. Installed in power in March 1965, Ceauşescu inherited the policy of his predecessor: avoiding de-Stalinization by playing the nationalist card. Its beginnings were popular thanks to a certain cultural liberalization, the beginning of a consumer society and an opening towards the West. However, the oil shocks and the détente between the United States and the Soviet Union in the mid-1970s deprived him of the resources needed to pursue his policy.  His role as a bridge between East and West, his industrialization policy based on Western capital and technologies and his popularity within Romanian society collapsed at the turn of the 1980s. The beginning of social and political opposition (strikes and dissidence), the decision to repay the debt to Western institutions (IMF and World Bank) which led to cruel shortages and the end of the Cold War with the arrival of Gorbachev sounded the death knell for his regime which collapsed in three days in December 1989. The one who called himself the "genius of the Carpathians", or even the "Danube of thought", was executed with his wife, Elena, at the end of a particularly hasty trial, ending a strange revolution in which many saw the hand of the Soviet "big brother". Between autocratic drift and reformist desires, nationalism and submission to the USSR, growing paranoia and all-consuming megalomania, the man remained a mystery. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Today I talked to Traian Sandu about his book Ceausescu: Le dictateur ambigu (Perrin, 2023).  Born in January 1918, Nicolae Ceauşescu began his apprenticeship in Bucharest and discovered the social struggle and its repression at the age of fifteen within the Romanian Communist Party. In 1948, the Stalinist Gheorghiu-Dej, his mentor, having taken power, he took the opportunity to quickly climb the ranks of the party and the state. Installed in power in March 1965, Ceauşescu inherited the policy of his predecessor: avoiding de-Stalinization by playing the nationalist card. Its beginnings were popular thanks to a certain cultural liberalization, the beginning of a consumer society and an opening towards the West. However, the oil shocks and the détente between the United States and the Soviet Union in the mid-1970s deprived him of the resources needed to pursue his policy.  His role as a bridge between East and West, his industrialization policy based on Western capital and technologies and his popularity within Romanian society collapsed at the turn of the 1980s. The beginning of social and political opposition (strikes and dissidence), the decision to repay the debt to Western institutions (IMF and World Bank) which led to cruel shortages and the end of the Cold War with the arrival of Gorbachev sounded the death knell for his regime which collapsed in three days in December 1989. The one who called himself the "genius of the Carpathians", or even the "Danube of thought", was executed with his wife, Elena, at the end of a particularly hasty trial, ending a strange revolution in which many saw the hand of the Soviet "big brother". Between autocratic drift and reformist desires, nationalism and submission to the USSR, growing paranoia and all-consuming megalomania, the man remained a mystery. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today I talked to Traian Sandu about his book Ceausescu: Le dictateur ambigu (Perrin, 2023).  Born in January 1918, Nicolae Ceauşescu began his apprenticeship in Bucharest and discovered the social struggle and its repression at the age of fifteen within the Romanian Communist Party. In 1948, the Stalinist Gheorghiu-Dej, his mentor, having taken power, he took the opportunity to quickly climb the ranks of the party and the state. Installed in power in March 1965, Ceauşescu inherited the policy of his predecessor: avoiding de-Stalinization by playing the nationalist card. Its beginnings were popular thanks to a certain cultural liberalization, the beginning of a consumer society and an opening towards the West. However, the oil shocks and the détente between the United States and the Soviet Union in the mid-1970s deprived him of the resources needed to pursue his policy.  His role as a bridge between East and West, his industrialization policy based on Western capital and technologies and his popularity within Romanian society collapsed at the turn of the 1980s. The beginning of social and political opposition (strikes and dissidence), the decision to repay the debt to Western institutions (IMF and World Bank) which led to cruel shortages and the end of the Cold War with the arrival of Gorbachev sounded the death knell for his regime which collapsed in three days in December 1989. The one who called himself the "genius of the Carpathians", or even the "Danube of thought", was executed with his wife, Elena, at the end of a particularly hasty trial, ending a strange revolution in which many saw the hand of the Soviet "big brother". Between autocratic drift and reformist desires, nationalism and submission to the USSR, growing paranoia and all-consuming megalomania, the man remained a mystery. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Southern Carpathians of Romania are at the tip of Europe's third-longest mountain chain. Here, ancient woodland cascades over the hillsides and the full suite of apex predators still roam amongst the trees.    For many years, there has been a missing element of these wild landscapes. The woodlands have been devoid of their biggest sculptor, until now.   Since 2013, European bison have come back into the equation. They disturb and disrupt as they feed, trample and push their way through the trees, leaving a dynamic wake of ecological processes no other species can achieve. Tune in to hear all about it.

Last week, we received via Facebook the sad news that Avrohom Fuchs has died at the age of 99. He was buried in Jerusalem on Jan. 15, 2024. In his memory, we're airing part of an interview recorded in Jerusalem on Jan. 2, 2015, and originally aired Jan. 21, 2015. Fuchs, who survived the Holocaust, including Auschwitz and Ebensee, was a scholar of the Jewish history of the Carpathian Mountains, as well as a travel agent and guide who led over 35 tours to the Carpathians for former residents and their descendents. He wrote a book on the city of Chust (now Khust, Ukraine) and surrounding towns, as well as a book on his hometown Shandriff (now Oleksandrivka, Ukraine) and numerous articles. ‫כּבֿוד זײַן אַנדענק!‬ From our archives: Miriam Libenson Z"L: a talk in honor of the holiday Tu Bishvat, the holiday of the trees, originally broadcast in 1994. Music: Cantor Bela Herskowitz: Szól A Kakas Már (Der Hun Kriet Shoyn) Victor Berezinsky: Tu Bishvat Ruth Levin: A Hoykher Boym (Lyrics Shike Driz, Music by Leibu Levin) Hilda Bronstein: Afn Veg Shteyt A Boym (Lyrics by Itzik Manger) Dudu Fisher: Unter Beymer (Lyrics by Alexander Olshanetsky, Music by Moishe Oysher) Pharaoh's Daughter/Basya Schechter: Mayn Lid (My Song) and Ikh un Du (Lyrics by Rabbi Abraham Joshua Heschel, Music by Basya Schechter) Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Air date: January 17, 2024

We return to the dark foothills of the Carpathians in our continuing history of Transylvania. This episode focuses on Europe's most infamous countess, Elizabeth Bathory, accused of torturing and killing up to 600 hundred young girls gathered from across Central Europe. While it's now agreed that Elizabeth Bathory was not a vampire, and didn't even bathe in anyone's blood, whether or not she was a serial killer has led to some interesting debate. Join us as we lay out the facts of the Bathory case and decide for yourself if this enigmatic nobleman woman was Transylvania's Jeffrey Dahmer or the innocent victim of a Habsburg conspiracy. Afterward, we chart the the development of the 19th century interest in both vampires and Eastern Europe, beginning with Lord Byron and culminating in Bram Stoker's 1897 masterpiece Dracula—not only one of the most influential novels ever composed, but also an amazing window into the imperial anxieties of late Victorian Britain. Protect your neck, kid! We're back to Transylvania.

On this special Czechtember episode we're looking at Oldrich Lipsky's 1981 film The Mysterious Castle in the Carpathians. Based on the novel by Jules Verne from 1892, the film tells the story of Count Teleke of Toloko (Michal Docolomanský), a blowhard opera singer who, along with his manservant, stop by the village of where he learns about the nearby Devil's Castle which is said to be haunted.Jonathan Owen and Emily Barney join Mike to discuss this off-beat adaptation (and the other three adaptations of the same story around the same time.Become a supporter of this podcast: https://www.spreaker.com/show/the-projection-booth-podcast_2/support.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5513239/advertisement

On this special Czechtember episode we're looking at Oldrich Lipsky's 1981 film The Mysterious Castle in the Carpathians. Based on the novel by Jules Verne from 1892, the film tells the story of Count Teleke of Toloko (Michal Docolomanský), a blowhard opera singer who, along with his manservant, stop by the village of where he learns about the nearby Devil's Castle which is said to be haunted.Jonathan Owen and Emily Barney join Mike to discuss this off-beat adaptation (and the other three adaptations of the same story around the same time.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5513239/advertisement

How can literature help us extend our empathic imaginations? How can writing and reading expand our curiosity and compassion for people in situations distant from our own?Jim Shepard is the author of seven previous novels, most recently The Book of Aron (winner of the 2016 PEN New England Award, the Sophie Brody medal for achievement in Jewish literature, the Ribalow Prize for Jewish literature, the Clark Fiction Prize, and a finalist for the National Jewish Book Award) and five story collections, including Like You'd Understand, Anyway, which was a finalist for the National Book Award and won The Story Prize. His short fiction has appeared in, among other magazines, The New Yorker, Harper's Magazine, McSweeney's, The Paris Review, The Atlantic, Esquire, Tin House, Granta, Zoetrope, Electric Literature, and Vice, and has often been selected for The Best American Short Stories and The PEN/O. Henry Prize Stories. He lives in Williamstown, Massachusetts, with his wife, three children, and three beagles, and he teaches film and creative writing at Williams College. His story “The World to Come” was adapted into a feature film starring Casey Affleck, Vanessa Kirby, and Katherine Waterston."It's a thrill to work with actors you admire. And I got to work with Casey Affleck, Vanessa Kirby, and Katherine Waterston and their wonderful actors. The whole business of film runs on compliments because then if you compliment people, you don't have to pay them. And so I got to be on the set in the Carpathians when they were filming, and I got a steady diet of, 'Oh my God, you're such a good writer. This is such a good screenplay!' And I was just basking in it. As a fiction writer, you don't get that very often. So, I was just happy to have a little narcissistic warm bath and float around in that for a while and imagine myself as Casey Affleck's favorite writer, which I think I was for 30 minutes or something like that.Cinema is not very good at interiority. Cinema is good at behavior, at action, at allowing us to figure out through exterior signals what's going on...is very appealing to me. So as soon as you tell me that this was the biggest tsunami ever, I'm like, I want to know more about that. And that kind of childlike wonder about the visual is often what drives me to sit down and do a story in the first place. So I start with a much more visual and a much more spectacular, and I'm sure cinema drove me in that direction in the first place."https://jimshepard.wordpress.comwww.creativeprocess.infowww.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

"It's a thrill to work with actors you admire. And I got to work with Casey Affleck, Vanessa Kirby, and Katherine Waterston and their wonderful actors. The whole business of film runs on compliments because then if you compliment people, you don't have to pay them. And so I got to be on the set in the Carpathians when they were filming, and I got a steady diet of, 'Oh my God, you're such a good writer. This is such a good screenplay!' And I was just basking in it. As a fiction writer, you don't get that very often. So, I was just happy to have a little narcissistic warm bath and float around in that for a while and imagine myself as Casey Affleck's favorite writer, which I think I was for 30 minutes or something like that.Cinema is not very good at interiority. Cinema is good at behavior, at action, at allowing us to figure out through exterior signals what's going on...is very appealing to me. So as soon as you tell me that this was the biggest tsunami ever, I'm like, I want to know more about that. And that kind of childlike wonder about the visual is often what drives me to sit down and do a story in the first place. So I start with a much more visual and a much more spectacular, and I'm sure cinema drove me in that direction in the first place."How can literature help us extend our empathic imaginations? How can writing and reading expand our curiosity and compassion for people in situations distant from our own?Jim Shepard is the author of seven previous novels, most recently The Book of Aron (winner of the 2016 PEN New England Award, the Sophie Brody medal for achievement in Jewish literature, the Ribalow Prize for Jewish literature, the Clark Fiction Prize, and a finalist for the National Jewish Book Award) and five story collections, including Like You'd Understand, Anyway, which was a finalist for the National Book Award and won The Story Prize. His short fiction has appeared in, among other magazines, The New Yorker, Harper's Magazine, McSweeney's, The Paris Review, The Atlantic, Esquire, Tin House, Granta, Zoetrope, Electric Literature, and Vice, and has often been selected for The Best American Short Stories and The PEN/O. Henry Prize Stories. He lives in Williamstown, Massachusetts, with his wife, three children, and three beagles, and he teaches film and creative writing at Williams College. His story “The World to Come” was adapted into a feature film starring Casey Affleck, Vanessa Kirby, and Katherine Waterston.https://jimshepard.wordpress.comwww.creativeprocess.infowww.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

The Molfar or Molfarka is a special magical practitioner of the Carpathian Mountains. It is said that they shape-shift, communicate with animals, create charms, cure diseases or even control the elements. There are good molfars and some not-so-good molfars - while some can get rid of curses or remove negative spells, others can inflict disaster on people, their livestock or their property. Who are these mysterious molfars and molfarkas? In this episode we'll explore the stories of the molfars and molfarkas, I'll teach you about the most famous molfar of recent times, and we'll learn about some of the magical talismans of the molfars and how they are used in magic.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

I'm pretty sure this was from when me and the Contessa were on vacation in The Carpathians on Labor Day weekend

Fluent Fiction - Hungarian: Spicy Goulash and Caraway Liqueur: A Date Night Story Find the full episode transcript, vocabulary words, and more:fluentfiction.org/spicy-goulash-and-caraway-liqueur-a-date-night-story Story Transcript:Hu: Kampó: Egy hideg októberi éjszakán Gábor a Kárpátok étteremben vacsorázik.En: Kampó: On a cold October night, Gábor is having dinner at the Carpathian restaurant.Hu: Gábor nagyon izgult, amikor találkozni ment a dátumával az esti vacsorára.En: Gábor was very nervous when he went to meet his date for dinner in the evening.Hu: Már tíz perce várakozott, hogy kimutassa barátnőjének, milyen igazi férfit tart mellette.En: She had already been waiting for ten minutes to show her girlfriend what a real man she has by her side.Hu: Közben a pincér már kétszer is elment mellette, és Gábor még mindig nem döntötte el, hogy mit rendeljen.En: In the meantime, the waiter had already walked past him twice, and Gábor still hadn't decided what to order.Hu: Végül úgy döntött, hogy valami magyarosat választ, hogy ezzel lazítson a hangulaton.En: In the end, he decided to choose something Hungarian to lighten the mood.Hu: „Fűszeres gulyás lesz” - mondta magabiztosan a pincérnek.En: "It will be a spicy goulash," he told the waiter confidently.Hu: Amikor a leves megérkezett, Gábor érezte, hogy valami nincs rendben.En: When the soup arrived, Gábor felt that something was wrong.Hu: Az orra folyt, és a leves igencsak égett a szájában.En: His nose was running and the soup was burning in his mouth.Hu: De azt gondolta, hogy nem adhatja ezt tudtára a barátnőjének, hiszen az éhesnek nem válogatnak.En: But she thought she couldn't tell her friend that, since they don't choose the hungry.Hu: Gábor nagyon nehézkesen próbálta lenyelni a levest, de a szája annyira égett, hogy azt hitte, hogy hamarosan tűz üt ki belőle.En: Gábor tried to swallow the soup with great difficulty, but his mouth burned so much that he thought it would soon burst into flames.Hu: Próbált mosolyogni, amíg a barátnője beszélt, de az igazság az volt, hogy vajúdott a fájdalomtól.En: She tried to smile while her friend spoke, but the truth was that she was laboring in pain.Hu: Amikor végre végigették az ételt, Gábor már nagyon vágyott egy pohár hideg vizre.En: When they had finally finished their meal, Gábor really wanted a glass of cold water.Hu: Azonban a barátnője azonnal javasolta, hogy legyen köményes likőr az édesség, hogy derűs hangulatba kerüljenek.En: However, his girlfriend immediately suggested that the dessert should be caraway liqueur to put them in a cheerful mood.Hu: Gábor megitta az italt, majd elindultak sétálni az éjszakai Budapest utcáin.En: Gábor drank the drink, and then they went for a walk through the streets of Budapest at night.Hu: Ahogy sétáltak, Gábor érezte, hogy éppen csak közepén tart az alkohol hatása.En: As they walked, Gábor felt that the effects of the alcohol were just in the middle.Hu: Ekkor jött az ötlet az eszébe, hogy talán segíthetett volna a szájának, ha az étteremben kér egy kis tejterméket.En: That's when the idea came to him that maybe he could have helped his mouth by asking for some dairy products at the restaurant.Hu: Bár már régóta elhagyták a Kárpátok éttermet, úgy döntött, hogy visszamegy a pincérhez és kér egy kis tejet.En: Although they had long since left the Carpathians restaurant, he decided to go back to the waiter and ask for some milk.Hu: Az étteremben a pincér nagyon meglepődött, amikor Gábor újra megjelent.En: The waiter in the restaurant was very surprised when Gábor reappeared.Hu: Gábor szégyenlősen kérte a tejet, mondván, hogy nagyon meleg volt az étel, amit rendelt, és fájt a szájának.En: Gábor shyly asked for the milk, saying that the food he ordered was very hot and his mouth hurt.Hu: A pincér nagyon érzékenyen reagált a helyzetre, és elhozta a tejet.En: The waiter reacted very sensitively to the situation and brought the milk.Hu: Így végül sikerült Gábornak átvészelni az estét a dátumával, és bár az étkezés nem volt a legjobb, megmutatta, hogy milyen figyelmes és hűséges társ lehet egy kapcsolatban.En: In the end, Gábor managed to get through the evening with his date, and even though the meal wasn't the best, he showed how attentive and loyal a partner can be in a relationship. Vocabulary Words:October: Októberdinner: vacsoranervous: izgultwait: várakoznireal man: igazi férfiwaiter: pincérorder: rendelniHungarian: magyarosgoulash: gulyásburning: égőswallow: lenyelnipain: fájdalomwater: vízliqueur: likőrcheerful mood: derűs hangulatalcohol: alkoholdairy products: tejtermékekrestaurant: étteremhot: melegsensitive: érzékenyloyal: hűségespartner: társrelationship: kapcsolatcold: hidegdessert: édességwalk: sétálnistreets: utcákeffects: hatás

This is a LibriVox public domain recording. The Castle stood above the quiet little town for as long as folks remembered: barren, deserted, lonely and frightening to the townsfolk. Until one day, smoke began to ascend from the dunjon. They were warned not to go near, and when intrepid souls dared to venture to uncover the mystery of the ruined castle, they learned firsthand what supernatural terrors await inside The Castle of the Carpathians. Summary by Joseph DeNoia. --- Support this podcast: https://podcasters.spotify.com/pod/show/colin-holbrook/support

The world we create in our childhood dreams makes us believe that everything is possible. Although most of us outgrow them, sometimes dreams have the power to shape and influence our future. Dumitru Dorin Prunariu, today's guest on the Endurance Cartel is one of those people strong enough to let their dreams guide their path in life. After graduating from the Physics and Mathematics high school in Brașov, Dorin went on to the Politehnica University of Bucharest where he obtained a degree in Aerospace Engineering. In 1978, while working for the Romanian Aeronautic Industry, he was selected for spaceflight training in the Russian Intercosmos Program. After obtaining the highest marks in his three years of training in the program, Dorin became the first Romanian astronaut and the 103rd human being to fly into space. Listen to Dorin's fascinating story about testing the limits of human endurance and surviving for eight days in outer space, aboard the space station Salyute 6.   In today's episode:   (01:15) Dumitru Dorin Prunariu- the 103rd astronaut ever to fly into space and the first Romanian astronaut; (02:30) How it all started- graduating from the Politehnica University of Bucharest, with a degree in Aerospace Engineering, getting selected for the Russian Intercosmos program, and training in the Star City for three years; (06:12) Being trained for a short period of  time as a commander for the spacecraft Soyuz 40; (07:57) Physical challenges while getting ready for the flight- combining theoretical and practical training with physical exercises and training in the centrifuge; (13:05) Launching day, May 14th, 1981 - what was going through his mind while preparing for flight and the story of the onions that ended up in space; (19:08) Seeing Earth from out of space- spotting Romania, the Carpathians, and the place where he was born;  (21:46) Life on the Space Station Salyut 6- sleeping on the ceiling of the space station and experiencing weightlessness; (24:13) Waking up on the space station- what is daily life like in space? (29:14) How were the crew members getting along in the enclosed environment of the space station? Un unreported occurrence… (31:45) Sneaking a Canon camera into the space station despite Russians being against the use of any equipment that was not made in the Soviet Union or by one of the countries they had agreements with; (35:16) Facing difficulties while landing back on Earth; (38:11) Readjusting to gravity; (45:13) There's no political agenda that can interfere between astronauts and detour them from their common goals; (49:12) Elon Musk- a visionary or a dreamer? (51:29) Is there life on other planets in the Universe? (53:59)  Advice for kids wanting to become astronauts; (56:00) Dorin's foundation, books, and future plans.   Quotes:   “They looked for the resistance in our bodies, not our strength. The resistance to face running many kilometers, to have normal breathing, the heart working normally during our training.”   “The spacecraft was put into orbit, full silence, weightlessness inside, and everything started to float around.”   “Your vestibular apparatus doesn't work normally on the ground in the first hours (from landing). Even the first day. After about two hours I could walk by myself, but only going straight. If I wanted to turn to the left or to the right, I just felt that my legs turned, but my body was going straight and I was falling down.”   “Before my first space flight, I was a little bit scared. But I said, ok, I have to do it. I was trained for three years and this was the top of my career.”   “Of course, we think that in the Universe there are intelligent beings. Maybe much more developed than we are, maybe less developed. We don't know yet, and we are still very far to determine where intelligent life could be in the Universe.”   “When you fly into outer space you see the Earth as unity. You see the entire Earth and you understand that it belongs to all humans on Earth. You are not only a citizen of your country, you become a citizen of the planet. You see the beauties of the Earth and you also see the wounds of the Earth.”   “I couldn't dream at that time to fly into outer space because, for Romania at that time, it was too far. For us, outer space belonged to the Soviet Union and to the United States.”     Links selected from this episode:   Intercosmos program- a Soviet space program, designed to help the Soviet Union's allies perform crewed and uncrewed space missions.   Star City-an area in Moscow Oblast, Russia, which, since the 1960s has been home to the Yuri Gagarin Cosmonaut Training Center (GCTC).   Soyuz (spacecraft)- a series of spacecraft that has made more than 140 flights into outer space.   Salyut 6- a Soviet orbital space station, the eighth station of the Salyut program;   Leonid Popov- former Soviet cosmonaut;   The Association of Space Explorers-  is a non-profit organization with a membership composed of people who have completed at least one Earth orbit in space.   Follow Dorin:   Linkedin- Twitter Facebook Dumitru Dorin Prunariu's Wikipedia Page   His Foundation- Cosmonaut Dumitru Dorin Prunariu's Foundation     Follow Javier: Website Instagram LinkedIn Twitter Facebook Youtube Linktree   Join our Patron and support The Endurance Cartel Podcast    

The brown bears living in Poland's Carpathian Mountains have become a source of tension. While conservationists are pleased the animals are there, local landowners are annoyed the bears' presence is impeding the timber industry.

http://loosescrewsed.com Join us on discord! And check out the merch store! https://discord.io/LooseScrews Support us on Patreon: https://www.patreon.com/LooseScrewsED Squad Update: Unktomi in expansion (current destination most likely Koraga) Building influence in multiple systems Reducing influence in multiple (other) systems Kudos to Doctor Commander Bloomingwind836. All details in the #standing-orders and/or the #loose-screws-factions channels of the Discord. In-Game News: Nothings happening! Thargoid Bug Report: 42 N Persei, Chun Pindit, Tekkeitjal (Tekken 4) Operation Bronze Medal (6B now-19th place, 3rd is 27B) http://thargoid.watch https://www.goidhub.com/ Bug Bug Report: Dropping into a CZ instance safely damages hull. I've seen up to 250 points! Remember to vote up the GPU utilization issue on the tracker! Now the 8th top voted; keep it going (update from tracks issue) https://issues.frontierstore.net/issue-detail/48884 Anarchy Extinction Bug: the SALVAGE mission SCAVENGER NPCs are still attached to local anarchy and not some neutral pirate faction. You can still be sent on missions by an anarchy faction where you have to murder that faction's NPCs to complete it. (raised by Naboo) Previously reported as fixed by FDev, it was apparently only fixed for retrieval and protect missions. https://issues.frontierstore.net/issue-detail/51930 Dev news: Sale Over! WhErE tHe ChEeSe At? .Brânza de burduf is a soft sheep's milk cheese produced in Transylvania, on the slopes of the high Bucegi Mountains in the Carpathians, Romania. To make it, fresh Caș produced from the raw milk of heritage sheep breeds such as Turcana and Tigae is cut into small pieces, salted and then hand-mixed in a large wooden bowl. It is then left to age inside coaj de brad (fir tree bark) to obtain Brânzá de Burduf. Brânzá de Burduf is produced from May to July when the bark is rich in aromatic resin. They are processed and sewn together to produce cylindrical containers that are sealed with bark discs at the edges. Brânzá is aged in these containers from 20 days to 2-3 months. As it ripens, its flavour becomes increasingly spicy and salty. Movie anniversaries: The Mighty Ducks (October 2)- 30 years If you like the show please rate and review on your podcast app, which helps people find the show. Join us on Discord at discord.io/loosescrews and check out the merch store at loosescrewsed.com for mugs, t-shirts, hoodies, and more. And you can support us on patreon!

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

THERE - Yet More UNESCO We finish off the UNESCO listings for CZ with the most recent additions, all in Bohemia, three of which are shared with other countries. Delve into the history of mining, horses, forests and spas, and get some great weekend getaway ideas. See a images of these places in the video version of this episode.  Like what we do? Then buy us a beer or three via our Buy Me a Coffee page! SECTIONS 01:40 - Erzgebirge/Krušnohoří (Ore Mountains) Mining Region - Jáchymov, money, radium, pits and more 07:55 - Landscape for Breeding and Training of Ceremonial Carriage Horses at Kladruby nad Labem - The Great Pardubice Steeplechase, a historical stud farm and more in the area 10:36 - Ancient and Primeval Beech Forests of the Carpathians and Other Regions of Europe - Jizera Mountains, Ještěd, the Long waterfall, Jablonec nad Nisou, Liberec, Frýdlant 16:33 - The Great Spa Towns of Europe 17:41 - Mariánské Lázně (Marienbad), the Boheminium 21:43 - Karlovy Vary (Karlsbad), drinks and spa wafers, Loket 25:49 - Františkovy Lázně (Franzenbad) 28:52 - The Bohemian Spa triangle area - forests, lookouts, botanical gardens, geological parks, chateaus, the Spiral Tower of Krásno, Cheb (Eger) 30:52 - A quick recap of all 16 CZ UNESCO sites Music by Fanette Ronjat More Info: THERE - 6 UNESCO Sites in CZ THERE - 6 More UNESCO Sites GLUG - The Oldest Pub in Prague GLUG - A Czech Beer Primer GLUG - In Czecho Veritas (Czech wine country & culture) GLUG - That's the Spirit(s) Erzgebirge/Krušnohoří German website Jáchymov official website Radium Palace Red Tower of Death website Jáchymov to Boží Dar area Wolf Pit Video about the Ice Pit and the Wolf Pit Pardubice website Pardubice tourism Pardubice Brewery Grand Pardubice Steeplechase: the world's toughest horse race  Kladruby Stud Farm Kladruby info and video Jizera Mountains Ještěd ski area Hotel and Restaurant Ještěd The Long Waterfall of Černá Desná Prezidentská chata  Visit Jizera Mountains for Glass-making, Awesome Cities & Nature (1 Hour From Prague) Jablonec website Fragile Beauty in Jablonec Palace Plus glass Liberec tourism Centrum Babylon Aquapark Liberec Zoo IQLANDIA interactive science museum Frýdlant website Antonie Spa Hotel Mariánské Lázně website Boheminium miniatures park  Karlovy Vary tourism website KV Christmas House Karlovy Vary International Film Festival Loket website Františkovy Lázně website SOOS Geologic Park Easier to read SOOS webpage Spiral Tower of Krásno Cheb website For events in Prague, go to the Facebook page The Prague Haps  Follow us on social for extras: Facebook Twitter YouTube Instagram Other Podcasts by Derek DeWitt DIGITAL SIGNAGE DONE RIGHT - Winner of the 2021 Silver Davey Award and AVA Gold Award, the 2020 Communicator Award of Excellence and on numerous top 10 podcast lists, about orgaznational communications. CONSPIRACY CLEARINGHOUSE - A rather skeptical look at conspiracies and mysteries. Each episode will examine conspiracy theories, most of which are not true, a few of which might be a little bit true and even a couple that turned out, in fact, to be true. This is the podcast that dares to look behind the curtain that's behind the curtain.

Kraina FM is a radio station that broadcasts in Kyiv and more than twenty other cities, playing Ukrainian-language rock and pop. When Russia invaded Ukraine, it took on the mantle of “the station of national resistance,” airing news bulletins and logistical information like requests for supplies. The radio hosts began adding jokes about the invading Russians, and advice from a psychologist about talking to children about the war; a writer told fairy tales on air to occupy those kids during the stressful nights of wartime. The station staff has dispersed, with Bogdan Bolkhovetsky, the general manager, and Roman Davydov, the program director, holed up in a town in the Carpathians, keeping production moving over unreliable Internet and communicating with listeners by text. They don't know how many of their broadcasting stations are still functioning, and their tower in Kyiv could be destroyed at any time. But “we are not doing anything heroic,” Bolkhovetsky told Nicolas Niarchos, who visited their makeshift studio. “We are still in a lot of luck, having what we have right now. Thousands of people were not so lucky as we are. . . . We're just doing what we can under these unusual circumstances.”

Kraina FM is a radio station that broadcasts in Kyiv and more than twenty other cities, playing Ukrainian-language rock and pop. When Russia invaded Ukraine, it took on the mantle of “the station of national resistance,” airing news bulletins and logistical information like requests for supplies. The radio hosts began adding jokes about the invading Russians, and advice from a psychologist about talking to children about the war; a writer told fairy tales on air to occupy those kids during the stressful nights of wartime. The station staff has dispersed, with Bogdan Bolkhovetsky, the general manager, and Roman Davydov, the program director, holed up in a town in the Carpathians, keeping production moving over unreliable Internet and communicating with listeners by text. They don't know how many of their broadcasting stations are still functioning, and their tower in Kyiv could be destroyed at any time. But “we are not doing anything heroic,” Bolkhovetsky told Nicolas Niarchos, who visited their makeshift studio. “We are still in a lot of luck, having what we have right now. Thousands of people were not so lucky as we are. . . . We're just doing what we can under these unusual circumstances.” Plus, we present the 2022 Brody Awards—the critic Richard Brody's assessment of the best performances and the best films of the year.

In this episode the boys Contemplate Commercials, Contrast, and Carpathians. -We didn’t miss the boat.-Superbowl Halftime.-Bel Air Stinks.-No original ideas anymore.-How I met your father.-Frodosexuals.-Woke High Fantasy.-Live at Daryl’s House.-Question Time. The Regrettable Podcast brought to you by Laura Lindly Attorney at Law.Check us out on social media, or send us an email at regrettablejtp@gmail.com.... The post Episode 57: Bots first appeared on The Ouachita Podcasts.

Daria Ryashko is an International Law student at the Institute Of International Relations (IIR), Taras Shevchenko National University of Kyiv (KNU). Born in a really small town called Chop, located in Zakarpattya near the Carpathians and Hungarian Border, western Ukraine, Dasha loves dancing and has been part of her local folk dance club for about 6 or 7 years, but now she stopped because she moved to Kyiv. She is also fascinated by learning new languages and she absolutely loves traveling to new countries and cities. Dasha graduated from her school having all the A’s and, therefore, she received a gold medal. She also was an activist in school, and she was numerously chosen to present her school at different competitions and etc. Dasha did athletics for a while and she even has a bronze medal for winning the relay race. Also her and her team participated in nearly every festival or competition possible in her region. Instagram: @daaashha

    Perhaps no Khan of the Golden Horde in the thirteenth century has had his reputation so maligned as Töde-Möngke. This younger brother of Möngke-Temür ruled the Jochid ulus from around 1282 until he gave up the throne in 1287. His reign is, at the most charitably, usually described as Töde-Möngke being dedicated to religious pursuits, leaving real power in the hands of the rising prince, Nogai. At worst, as in the sixteenth century Qara-Tawarikh of Öttemish Hajji, Töde-Möngke suffered from a debilitating mental condition that left him hopelessly unable to deal with the strains of governance, or indeed even the world around him. Here, based on the research of our series historian conducted during the process of his Masters thesis, we'll offer a somewhat more nuanced portrayal of Töde-Möngke, who appears to have acted with a little more energy than he has generally been credited with. Along the way, we'll also deal with the Second Mongol Invasion of Hungary, which occurred during his reign.  I'm your host David, and this is Kings and Generals: Ages of Conquest.       Töde-Möngke, or Tuda-Mengu as he's known to Turkic speakers, was a younger brother of the previous Khan of the Golden Horde, Möngke-Temür and therefore a grandson of Batu Khan. Like his brother, his life before he became Khan is entirely unknown to us. His older brother died as early as 1280, or as late as 1282, depending on the source. Literature has often placed Töde-Möngke's rise to power as being through the efforts of prince Nogai maneuvering him to the throne, and entering into a power sharing agreement. However, the primary sources do not portray such a manner of succession.       Möngke-Temür died of complications following an operation on an abcess in his throat. There is no indication of a preferred successor. He instead left behind nine sons, who in the works of the Mamluk historians Baybars al-Mansuri and al-Nuwayri, immediately squabbled for the throne. His brother Töde-Möngke though, as apparently the oldest surviving descendant of Batu, is described by these sources as essentially fighting off his nephews to take the throne himself. Whether it was open fighting is not particularly clear: the process was probably a mix of threats, bribery and promises over several months, far from unusual in a Chinggisid succession. We might assume that Möngke-Temür died around 1280-1281, and it took until early 1282 for the ascension of Töde-Möngke to be finalized. For anyone claiming Nogai controlled this process, there is simply no mention of his involvement in any of the contemporary sources, nor is there evidence for Professor Vernadsky's claim that, at the time of Töde-Möngke's enthronement, that Nogai was also enthroned as a “Khan of the Manghit tribe.” As far as we can tell, there is no reason to assume Nogai was not among the princes and commanders who simply backed Töde-Möngke at the quriltai.       The first years of Töde-Möngke's reign are somewhat hazy, but a few details can be made out by comparing the various sources he's mentioned in. It appears his most notable efforts were related to diplomacy. Though modern writers often by this point give Nogai most control over the Golden Horde's foreign policy, there is little direct evidence for this. In fact, Töde-Möngke seems to have acted with a bit of vigour in this area. A Mamluk embassy sent with gifts to Möngke-Temür in 1282 arrived too late, and found Töde-Möngke on the throne. The gifts were instead given to Töde-Möngke, and friendly relations commenced. There is nothing particularly distinct in the embassy's first description of Töde-Möngke, in comparison to his late brother. This first embassy, as recorded by the Mamluk chroniclers, does not describe Töde-Möngke as a Muslim; this is interesting, as not only is Töde-Möngke's status as the second Muslim khan of the Golden Horde is one of the most notable things of his reign to modern authors, but we would think that the Mamluks would also have been quite interested by such a prospect following Möngke-Temür, who is generally agreed to have been a shamanist-animist. But Töde-Möngke's 1283 letter to the Mamluk Sultan Qalawun was markedly different. In this second letter, Töde-Möngke espouses at length about his conversion to Islam, how he had established sharia law in the Golden Horde, and asked for an Islamic name as well as banners from the Mamluk Sultan and his puppet ‘Abbasid Caliph. If Töde-Möngke was such an intensely devout Muslim, how did the previous embassy fail to note it?       Well, Professor Peter Jackson offers an intriguing explanation. First we must look to the year prior to Töde-Möngke's letter. In June of 1282, a new Il-Khan had taken the throne following the death of Abaqa. This was Tegüder Ahmad, the first Muslim Il-Khan, who we have covered in a previous episode. Soon after taking the throne, Tegüder sent envoys to both the Golden Horde and to the Mamluk Sultanate, informing them of his enthronement and conversion to islam. The letter he sent to the Golden Horde does not survive, but his letters to Cairo do. Here these letters serve as a warning; telling the Mamluks that the Mongols were at peace, and that as a Muslim it would be easier for the Mamluks to submit to Tegüder.        What Professor Jackson suggests is that Töde-Möngke, upon learning of a Muslim on the throne of Hülegü, worried of rapproachment between the Ilkhanate and the Mamluk Sultanate. While Töde-Möngke maintained the peace with the Il-Khans, there was no advantage to him if Sultan Qalawun submitted to, or made peace with, Tegüder.  Recall how the Jochids may have seen the Mamluks as their vassals; this was not to the Jochids' liking to have their vassals submit to another power. But more immediately, there would be economic and potentially military consequences. The Golden Horde's trade ties, especially the sale of slaves, to Cairo would presumably lessen, if not dry up, if there was no Egyptian need for these slaves who made up the heart of the Mamluk army. And if the Ilkhanate no longer needed to worry about its border with the Mamluks, then they may be less willing to maintain peace with the Jochids, and could potentially bring its full might to bear on its shared frontiers with the Golden Horde. For Töde-Möngke, it was much better for war to continue between the Ilkhanate and Mamluks. Hence, his letter in 1283 to Qalawun, loudly proclaiming his conversion to Islam; essentially, a means to “out-Muslim” Tegüder's claim, and discourage Qalawun from feeling he needed to respond too kindly to the Il-Khan's letter. In the end, Töde-Möngke needn't have worried much; Tegüder was overthrown and executed by Arghun in 1284.       But Jackson's theory raises the question: did Töde-Möngke convert to Islam just for the sake of diplomatically outmaneuvering Tegüder Il-Khan? Possibly, though doubtful. The fact that non-Mamluk sources, including Rashid al-Din, make no mention of Töde-Möngke's Islam may be telling, though he also casts doubt on Tegüder's Islam too, in an effort to delegitimize pre-Ghazan Khans who were Muslims. It could be that Töde-Möngke happened to convert in a similar time to Tegüder's ascension, or was simply quiet about it during the initial Mamluk embassy. Whatever the case, he may have been initially ambivalent of the Mamluk alliance, but upon learning of Tegüder's conversion via his letter, found it more useful to fully embrace Islam, or at least loudly alert the Mamluks of it. Regardless, by 1283 Töde-Möngke claimed to the Mamluks that he was a Muslim.       Generally speaking, Töde-Möngke sought peace on his frontiers with other Mongol Khanates. We've already noted how Tegüder's letter spoke of peace between him and Töde-Möngke. There is no record of fighting between the Golden Horde and the Ilkhanate during Töde-Möngke's reign, and it seems likely that Töde-Möngke maintained the treaty established by Möngke-Temür and Abaqa. The front between the Golden Horde, the Chagatai Khanate and the Ögedeids seems to have likewise remained quiet. Given that Qaidu in 1282 was able to fully assert his authority and place Du'a on the Chagatayid throne, then divert resources to continual attacks on Khubilai's northwestern frontier, it seems that a truce, perhaps uneasily, was kept in Central Asia. Here, this may have been in large part to the efforts of Qonichi, the head of the line of Orda and ruler of the Blue Horde. Qonichi seems to have acted largely as an independent monarch: both Rashid al-Din and Marco Polo portray Qonichi as answering to no one. Modern scholars have often presumed that Qonichi's independence was a result of Nogai weakening the Golden Horde Khan. Yet it is not at all apparent that Töde-Möngke held lesser or greater influence over the Blue Horde khans than either his predecessor or successors. Instead, it may well be that the relationship between Töde-Möngke and Qonichi was much the same as it had been under their predecessors: the occasional consultation, perhaps tribute or troop demands, but no real oversight or interference. Qonichi and his son and successor, Bayan, are known to have sent friendly messages to the Il-Khans, and given their apparent interest in neutrality, and position on the east wing of the Golden Horde bordering Qaidu's dominions, that Qonichi must have sought neutrality with these khans as well.        In this region Töde-Möngke carried out one significant diplomatic maneuver: in 1283, after consultation with Nogai, Qonichi, and after years of lobbying by the high ranking lady Kelmish Aqa, Töde-Möngke released Khubilai Khaan's captive sons Nomukhan and Kököchü. After nearly ten years in captivity, the boys were finally allowed to return to the Yuan Dynasty. The effort, clearly enough, was intended on warming relations with the Great Khan. Perhaps Töde-Möngke was a believer in unity between the Mongol Khanates, and did not seek to bring further turmoil between them. Whatever the case, he maintained a non-hostile diplomacy with his cousins, but did not succeed in achieving any empire-wide peace, if that was his intention. The increasingly withdrawn Khubilai hardly showed great interest in the return of Nomukhan, let alone in turning any energy to whatever overtures Töde-Möngke hoped to convey with such an effort. It would take another twenty year for any real strides at peace to be made across the Empire.        Non-aggressive diplomacy to other Mongols does not mean Töde-Möngke engaged in peaceful relations with all his neighbours. He may simply have been an adherent to the belief, as espoused by the thirteenth century writer ibn Wasil, that if the Mongols stopped killing each other then they could conquer the world. Regarding the Rus' principalities, Töde-Möngke's policies much resembled Möngke-Temür's, and he continued to assign or rescind yarliqs, or patents, granting a given Rus' prince right to his title. Töde-Möngke did not interfere in the succession of the princes; he respected the Riurikid tradition, and confirmed who was presented to him.    In the first years of his reign, Töde-Möngke regularly provided armies to Alexander Nevskii's son Andrei, who was in a protracted dispute with his brother Dmitri for the title of Grand Prince of Vladimir.  According to the Nikon Chronicle, Töde-Möngke even sent one of his own sons at the head of an army to assist Andrei.  While at point Dmitri Alexandrovich did flee to Nogai, careful readings of the Rus' chroniclers do not make it apparent that Nogai provided either army or yarliq to support Dmitri in opposition to Andrei as Töde-Möngke's candidate. For these campaigns between princes, the troops Töde-Möngke sent always used the opportunity to raid and pillage extensively. As the Chronicle of Novgorod records, “in the winter of [1284], Knyaz Dmitri came to Novgorod with his brother Andrei with an armed force, and with Tartars and with the whole of the Low Country, and they did much harm and burned the districts.”       Most of the activity we can unambiguously write of Töde-Möngke taking part in, even as a participant, can be dated from the first years of reign; roughly, 1282-1284. By the middle of the 1280s, though, Töde-Möngke's presence nearly disappears. This is best exemplified in 1285, when Nogai and another prince, Töde-Möngke's nephew Tele-Buqa, attacked the Hungarian Kingdom. The sources make no mention of Töde-Möngke's involvement, in either ordering or organizing the attack in any fashion.  What seems to have occurred is that Töde-Möngke, depending on the source, either went insane or began to devout himself entirely to Islam, growing weary or disinterested in governance in favour of his religious pursuits. Rashid al-Din, the Mamluk Chroniclers and Öttemish Hajji's sixteenth century history all portray Töde-Möngke effectively abandoning the duties of the Khan. In Mamluk Egypt, Baybars al-Mansuri described Möngke-Temür's widow, Jijek-Khatun, acting as a regent during part of Töde-Möngke's reign; it could be that, as Töde-Möngke withdrew from the running of the state around late 1284, Jijek-Khatun became the effective leader of the Golden Horde, as she may have done in the final days of her husband's illness.       The inception of the 1285 attack on Hungary is difficult to pinpoint. Someone in the Golden Horde certainly picked a good time to take advantage of matters in Hungary. Following the devastating invasion of the 1240s, the Hungarian King Béla IV had invited the Cumans to return to the kingdom, marrying his son István to a Cuman princess to ensure their place as the first line of defense should the Mongols return. In 1272 after the sudden death of István two years into his reign, his son Laszló, or Ladislaus, the product of the union with the Cuman princess, ascended the Árpádian throne. Only a young boy, his first years were spent tossed between powerful barons who jockeyed for power, while his mother was regent-in-name only. Perhaps because of this, Laszló preferred his mother's people, the Cumans, and as he grew older lived among them, wore their clothes and took Cuman mistresses— to the horror of his lawfully wedded Christian wife. Hence, Laszló's epithet, Laszló the Cuman. Laszló's favouring of the Cumans led to Papal and baronal efforts to clamp down on their privileges and assimilate them, the catalyst for a large Cuman revolt in 1280. Laszló was forced to lead the Hungarian army to defeat the Cumans, culminating at Lake Hód in 1282. Many fled to the Golden Horde, pursued by Laszló right into Horde territory,  and brought word of upheaval in the Hungarian kingdom. Certainly, this was as good a time as any for a Jochid army to ravage Hungary. Any one in the Horde could see that.       But then from whom did the idea for the attack arise? Nogai, whose expanding ordu along the Lower Danube bordered Hungary, is often attributed as the mastermind behind the attack. It would not be out of line given how he had spent his time in the Balkans since 1270, which was a series of raids and threats across southeastern Europe. However, medieval sources which discuss this aspect tend to suggest Tele-Buqa was the impetus. And it seems logical: if Töde-Möngke had delved into his religious fervour, and the Golden Horde was effectively without a head, then all of the princes may have been eyeing the succession. Tele-Buqa, the oldest son of Tartu, the older brother of Möngke-Temür and Töde-Möngke, was perhaps the most promising candidate. Likely the oldest of Batu's great-grandchildren, Tele-Buqa was a combative, ambitious individual, and probably closely affiliated with the court in Sarai. Seeing perhaps first hand his uncle Töde-Möngke's dereliction of duties, the dream of the right to rule inherent to every Chinggisid must have stirred within him.  But Tele-Buqa had a problem: perhaps no more than 20 years old in the mid-1280s, there had been no real wars in his lifetime, in which Tele-Buqa could have gained glory for his name, and thus make himself a real candidate at the quriltai.       This idea then, is that Tele-Buqa himself organized the Hungarian campaign, as means to build his reputation in order to seize power from his uncle Töde-Möngke. Considering that Baybars al-Mansuri records Tele-Buqa ordering Nogai to take part, this seems quite probable. But it can't be totally ruled out that Töde-Möngke himself had originally taken part in the planning. If we assume his foreign policy had been to seek peace with the other khanates, and resume conflict with non-subjugated peoples, then it would be hardly out of line. Tele-Buqa may have been officially delegated responsibility to lead the attack by Töde-Möngke, prior to any incapacitating attack the latter suffered.       Launched in the February of 1285, the so-called Second Mongol Invasion of Hungary led by Tele-Buqa and Nogai, is nowhere near as well understood as the first. It was certainly not on the scale of the former, and likely had no intention of conquering the kingdom but a raid aiming to take advantage of instability. It has no comparable overview to the first invasion's eyewitness accounts of Master Roger or Thomas of Split, but it does appear in a wide range of sources: Rus', Polish, and even Mamluk chronicles; Hungarian and other European letters and charters, and even some archaeologically. Though generally overlooked in favour of its more famous predecessor, when it does appear in popular discussion usually the second invasion is portrayed as a dismal failure, where newly constructed stone castles and well-armoured Hungarian knights, learning the lessons of 1241, overcame the Mongol armies.   The most recent reconstructions, building on the works of Tibor Szőcs, Peter Jackson, Michal Holeščák and our own series researcher, Jack Wilson, generally paint a more nuanced picture. In short: the surviving sources describe a series of small engagements with no great clash between Mongol and Hungarian armies. If King Laszló had defeated Nogia and Tele-Buqa in open battle, then that would have been described and glorified somewhere. It's difficult to imagine a King as battered by the nobility and papacy missing the propaganda coup of defeating the Mongols in the field, yet no such battle is recorded.    Instead, after entering the Kingdom through what is now Slovakia, Nogai and Tele-Buqa's armies broke into smaller parties and sought to ravage as much of the kingdom as possible. In some regions, particularly the  Sáros and Szepés counties, local resistance was stiff. One defender, Master George of the Soós noble house in Sáros county, enjoyed particular success, and a number of Hungarian charters attest to his victories over Mongol parties — and his habit of sending the heads of defeated Mongols to King Laszló. Speaking of Laszló, based on the charters he issued, which record the location of their issue, it seems he stayed as far away from the Mongols as possible, remaining in Buda and Pest until after the Mongol withdrawal, upon which he made a survey of the damaged territory. There is no medieval source describing the King facing the Mongols in any battle.   But despite charters playing up victories over Mongol arbans, it seems that Nogai and Tele-Buqa's campaign was rather successful, though specific movements are hard to trace. They pushed as far west as Pest, where two Mongol forces were memorably described converging below the city walls. It does not seem that major cities were assaulted, and given the fact the attack lasted only a few weeks, such hard points were certainly bypassed in favour of speed, overrunning and destroying unfortified towns and villages. When the Mongols began to withdraw around April 1285, they do not seem to have been in retreat, but returning triumphant; described as ladden with a great number of prisoners, it seems they had felt their raid was a success, acquired the booty they could carry and decided to return to the Golden Horde, appearing victorious, and Tele-Buqa doubtless ready to play up the raid as a great victory.   Their withdrawal through the Carpathians though, was to permanently stain the memory of the campaign. When Nogai turned south through Transylvania to return to his Danube territory, he faced stiff resistance from local Vlachs, Saxons and Szekély, who freed a number of prisoners. Their success over Nogai has likely been greatly overstated though, given that he had strength enough to campaign in Bulgaria and Thrace later that same year. But it was Tele-Buqa who was to feel the brunt of the misfortune. In the best recorded episode of the campaign, noted in Rus', Polish and Mamluk chronicles, while attempting to cross the Carpathian mountains to return to the Horde a vicious snowstorm caught his army. Losing the trail, pounded by the elements and likely assaulted by local defenders, all in addition to some sort of epidemic, his men starved or died of exposure.  Losses were massive, his loot abandoned in the mountains. The Galician-Volhynian Chronicle has Tele-Buqa make his way out of the mountains, on foot, with only a wife and a single mare.    While Nogai may have been rather happy with his bounty, Tele-Buqa had suffered a humiliating defeat. His chances of earning his election over Töde-Möngke must now have seemed slim. Envious of Nogai's good fortune while desiring the Jochid throne, it seems a little something in Tele-Buqa snapped that day.  Over the next year he made his plan. He enlisted his brother, Könchak, and two sons of Möngke-Temür, Alghui and To'rilcha, and together they schemed and schemed.    The conspirators launched their plot in 1287. In the accounts of the Mamluks, Töde-Möngke willingly abdicates, giving the throne to Tele-Buqa in order to spend the rest of his days in religious devotion. This was, presumably, the official version of events sent to the Mamluks, in order to not sour relations between the new Khan and the Sultan. Within the Horde, as recorded by the less favourable Rashid al-Din and the latter Öttemish Hajji, it seems the justification spread by Tele-Buqa and his allies was that Töde-Möngke was insane and totally unfit to rule. Thus, sometime in 1287 Töde-Möngke was pushed from the throne, and Tele-Buqa enthroned as the new Khan of the Golden Horde, splitting power between himself and his allies. The final fate of Töde-Möngke is unknown, but presumably Tele-Buqa did not long allow a potential rival claimant to enjoy his retirement.    Töde-Möngke, after his removal, seems to have become a favourite for folk tales in the Golden Horde, predominantly humorous ones reflecting stories of his insanity— and likely reflecting the insanity being the official excuse spread by Tele-Buqa within the Golden Horde. Öttemish Hajji, in the sixteenth century, records a few of these stories, though noted that many more vulgar versions existed that he dared not repeat.   The first amusing tale goes as follows.  An ambassador came for an audience with  Töde-Möngke, but the nobles worried that he would say meaningless things before them. However, knowing that Töde-Möngke would say whatever they told him to, (and indeed, that was what kept him on the throne), they came up with a plan. The nobles tied a rope around Töde-Möngke's hands, and would pull on it to stop him from speaking if necessary. The next morning, the ambassador came before the Khan. After initial pleasantries, Töde-Möngke asked if there were many mice in his country. The ambassador, presumably after a moment of confusion, responded with “a lot.” Next, Töde-Möngke asked if it often rained in his country; once again the ambassador answered in the affirmative. When Töde-Möngke began to ask his next question, the nobles began to pull on the rope, to which Töde-Möngke told the ambassador, “I would ask you more, but they are pulling the rope!” Hurriedly the nobles ushered the ambassador out of the room, giving him a fine fur coat and a horse to distract him.        Returning to his country, the ambassador was asked by his sovereign what kind of person Töde-Möngke was. The ambassador said, “I saw the Khan only once, and could not see him again, but he asked me these questions.” The ruler and his advisers pondered over the questions, and came to these conclusions: “It is good that he asked how much rain we receive, for all peoples benefit from rain. And it is good that he asked  about the mice, as they harm everything.” But no matter how much they discussed it, they could not comprehend his words, “They are pulling on the rope!”   Funny stuff, right? Maybe your sense of humour is a bit different from the sixteenth century Volga steppe. We'll share one more. On another occasion, Töde-Möngke led a campaign, and on his return suffered an attack of insanity. Whenever these fits occurred, he was totally unresponsive, and on this occasion remained so for 15 days. The army, unable to move during this time, faced starvation. With the situation drastic, it was decided to dress up a young man as a woman, and parade him before Töde-Möngke, hopefully causing him to remember his wife and desire to return home. Upon showing him to Töde-Möngke, the Khan immediately jumped up, got on a horse and rode off.  When Öttemish Hajji reports at this interval that more obscene versions of the story exist that are unfit to be shared, we'll let you fill in your mind what happened before he got on horseback.          Töde-Möngke then, in the company of a few courtiers, rode off like a madman to see his wife, only to suddenly grow angry that a mountain on the horizon wasn't moving. He then promptly got off his horse, laid down on the ground and refused to move until the mountain did. They lay there for hours, until one of the courtiers had a clever idea, telling the Khan that they could outsmart the mountain by moving under the cover of night.    We shouldn't rely too much on Öttemish Hajji's humorous anecdotes as genuine reflections of the thirteenth century. But even here, where Töde-Möngke is at his most incompent, he is still portrayed as capable of going on campaign, and suffering not constant illness, but periodic fits. Perhaps he suffered a condition that resulted in him being immobilized temporarily, physically or mentally, which worsened over his reign, causing him to try and seek assistance through religion and prayer, having run out of alternative means to save his body and throne. The process of which forced him to leave the daily running of governance to Jijek-Khatun. Tele-Buqa, unsympathetic to his uncle's plight, chose to portray it entirely as insanity in order to justify his coup. Thus, was Töde-Möngke, Khan of the Golden Horde, grandson of Batu, great-great-grandson of Chinggis Khan, remembered in history. Our next episode deals with the reign of Tele-Buqa Khan and his princely junta, so be sure to subscribe to the Kings and Generals podcast. If you enjoyed this and would like to help us continue bringing you great content, then consider supporting us on patreon at www.patreon.com/kingsandgenerals, or liking, sharing and leaving a review of this podcast. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one. 

Everyone's favorite Ukrainian-Canadian diaspora chronicler Jim takes us to the Carpathians for an episode on peasants, poultices, and Parajanov. We discuss the director's 1964 film Shadows of Forgotten Ancestors and what this classic of Soviet surrealism can tell us about the past. Check out Jim's podcast, The Past with Jim. Hosted by Liam, Abram and Jim. Further listening: E24 Kievan Rus' E18 Soy Cuba ft. Jaime --- Support this podcast: https://anchor.fm/gladiofreeeurope/support

News and Topical Issue: In the first part of todays show we are going to discuss Slovak product design with Slovak Design Centre director Maros Schmidt. The interview was created on the occasion of Slovak Design Award 2021. Then you will hear an interview with film director Jakub Cibik with whom we discussed his latest film White Carpathians Fruit Treasure.

Patrice M. Dabrowski's book The Carpathians: Discovering the Highlands of Poland and Ukraine (Northern Illinois UP, 2021) tells story of how the Tatras, Eastern Carpathians, and Bieszczady Mountains went from being terra incognita to becoming the popular tourist destinations they are today. It is a story of the encounter of Polish and Ukrainian lowlanders with the wild, sublime highlands and with the indigenous highlanders--Górale, Hutsuls, Boikos, and Lemkos--and how these peoples were incorporated into a national narrative as the territories were transformed into a native/national landscape. The set of microhistories in this book occur from about 1860 to 1980, a time in which nations and states concerned themselves with the frontier at the edge. Discoverers not only became enthralled with what were perceived as their own highlands but also availed themselves of the mountains as places to work out answers to the burning questions of the day. Each discovery led to a surge in mountain tourism and interest in the mountains and their indigenous highlanders. Although these mountains, essentially a continuation of the Alps, are Central and Eastern Europe's most prominent physical feature, politically they are peripheral. The Carpathians is the first book to deal with the northern slopes in such a way, showing how these discoveries had a direct impact on the various nation-building, state-building, and modernization projects. Dabrowski's history incorporates a unique blend of environmental history, borderlands studies, and the history of tourism and leisure. Patrice M. Dabrowski has taught and worked at Harvard, Brown, the University of Massachusetts at Amherst, and the University of Vienna. She is currently an associate of the Harvard Ukrainian Research Institute, an affiliate of the Minda de Gunzburg Center for European Studies, a member of the Board of Directors of the Polish Institute of Arts and Sciences of America (PIASA), and editor of H-Poland. Dr. Dabrowski is the author of three books: Commemorations and the Shaping of Modern Poland (2004), Poland: The First Thousand Years (2014; paperback edition, 2016), and The Carpathians: Discovering the Highlands of Poland and Ukraine (release date: October 15, 2021). In 2014 she was awarded the Knight's Cross of the Order of Merit of the Republic of Poland. Steven Seegel is Professor of Slavic and Eurasian Studies at The University of Texas at Austin. Learn more about your ad choices. Visit megaphone.fm/adchoices

Patrice M. Dabrowski's book The Carpathians: Discovering the Highlands of Poland and Ukraine (Northern Illinois UP, 2021) tells story of how the Tatras, Eastern Carpathians, and Bieszczady Mountains went from being terra incognita to becoming the popular tourist destinations they are today. It is a story of the encounter of Polish and Ukrainian lowlanders with the wild, sublime highlands and with the indigenous highlanders--Górale, Hutsuls, Boikos, and Lemkos--and how these peoples were incorporated into a national narrative as the territories were transformed into a native/national landscape. The set of microhistories in this book occur from about 1860 to 1980, a time in which nations and states concerned themselves with the frontier at the edge. Discoverers not only became enthralled with what were perceived as their own highlands but also availed themselves of the mountains as places to work out answers to the burning questions of the day. Each discovery led to a surge in mountain tourism and interest in the mountains and their indigenous highlanders. Although these mountains, essentially a continuation of the Alps, are Central and Eastern Europe's most prominent physical feature, politically they are peripheral. The Carpathians is the first book to deal with the northern slopes in such a way, showing how these discoveries had a direct impact on the various nation-building, state-building, and modernization projects. Dabrowski's history incorporates a unique blend of environmental history, borderlands studies, and the history of tourism and leisure. Patrice M. Dabrowski has taught and worked at Harvard, Brown, the University of Massachusetts at Amherst, and the University of Vienna. She is currently an associate of the Harvard Ukrainian Research Institute, an affiliate of the Minda de Gunzburg Center for European Studies, a member of the Board of Directors of the Polish Institute of Arts and Sciences of America (PIASA), and editor of H-Poland. Dr. Dabrowski is the author of three books: Commemorations and the Shaping of Modern Poland (2004), Poland: The First Thousand Years (2014; paperback edition, 2016), and The Carpathians: Discovering the Highlands of Poland and Ukraine (release date: October 15, 2021). In 2014 she was awarded the Knight's Cross of the Order of Merit of the Republic of Poland. Steven Seegel is Professor of Slavic and Eurasian Studies at The University of Texas at Austin. Learn more about your ad choices. Visit megaphone.fm/adchoices

News and Topical issue. RERUN:In today's programming we are going to discover a colorful and rich world of obsolete and landrace fruit varieties with three fruit enthusiasts: the White Carpathians Fruit Treasure project coordinator Katarína Rajcová, member of non-governmental environmental organisation Živica Andrea Uherková and farmer, ecologist and pomologist Ľudovít Vašš.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

In this episode, we continue to do a general overview of Atlas Altera, focusing on the overall logic used for toponyms. Other topics covered: obscure historical references to people like the Macrobians and Jaga, Germany as an exonym, Polish Sarmatism, Nahuatl locative suffixes, the Inca Road system and the Chinese dao or "circuit" as an administrative system, exporting Sanskrit to Papua and Australia, as well as the the Ossetian connection in the Carpathians, and the Yeniseian link to the Navajo and the Huns. Tired of learning geography and history in an uninspired world? Atlas Altera is a creative exercise that repaints the world while going hardcore on real geography, anthropology, linguistics, and history. For more content, visit www.atlasaltera.com or watch the video on YouTube.

The Southern Carpathians is the last truly wild area in Europe. Unfortunately, large amounts of the forest are being clear cut at an alarming rate… We are on a mission to protect this precious ecosystem by planting in the areas where clear cuts have exposed the soil and disconnected big portions of land that the wildlife depends on. In this episode, we will let you in behind the scenes on our latest visit to this project area. Find out how we managed to continue our work despite the harsh covid-19 restrictions!

Houska Castle is a remote castle outside of Prague, that's hiding more than just when it was built. There's no water source, no strategic reason for its construction at all. So why is it there, and why are people afraid to go near it?

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

Welcome to Strickland on Strickland: A four-part podcast mini-series from Curzon, about the work of acclaimed British director Peter Strickland ('Berberian Sound Studio', 'The Duke of Burgundy'), made ahead of the release of his new film 'In Fabric', and featuring conversations with the director himself.Discussing the film are Strickland superfans (Berberians?) Catherine Bray - Variety, Film4, 'Beyond Clueless' - and the podcast's very own Steven Ryder, as well as regular host Jake Cunningham.Banished by her husband and her village, Katalin Varga is left with no other choice than to set out on a quest to find the real father of her son, Orbán. Taking Orbán with her under another pretence, Katalin travels through the Carpathians where she decides to reopen a sinister chapter from her past and take revenge. The hunt leads her to a place, she prayed eleven years prior, she would never set foot in again. Praised for its sound design as well as its ominous atmosphere, the award-winning revenge fable marks British director Peter Strickland's directorial debut.Follow the team on Twitter:@irma_pep - Steven@jakehcunningham - Jake@catherinebray - CatherineProduced by Jake CunninghamEdited by Mark Towers Hosted on Acast. See acast.com/privacy for more information.

In this special episode, Hans, Chris, and I discuss Janet Frame's strange, mind-boggling novel The Carpathians. Since I found reading it like looking into opaque glass, Hans and Chris discuss the novel at length before we veer off into a larger discussion of language, the technological singularity, and forms of life.

In this episode, we highlight another genealogy author.  I talk with Lisa Alzo about her latest book, The Family Tree Polish, Czech and Slovak Genealogy Guide: How to Trace Your Family Tree in Eastern Europe. Bio – Lisa Alzo Lisa A. Alzo, MFA, is a freelance writer, instructor, and internationally recognized lecturer specializing in Slovak/Eastern European genealogical research, writing family history, and using the Internet to trace female and immigrant ancestors. She has written hundreds of magazine articles and ten books, including the award-winning "Three Slovak Women." She is a contributing editor for Family Tree Magazine and teaches online courses for Family Tree University and the National Institute for Genealogical Studies. As a lecturer, she's been a frequently invited speaker for all of the largest US genealogical conferences, as well as genealogical and historical societies across the nation and in Canada. An avid genealogist for over twenty-five years, Lisa also chronicles her family history adventures on her blog, The Accidental Genealogist. Book Summary Trace your Eastern European ancestors from American shores back to the old country. This in-depth guide will walk you step-by-step through the exciting--and challenging--journey of finding your Polish, Czech, or Slovak roots. You'll learn how to identify immigrant ancestors, find your family's town of origin, locate key genealogical resources, decipher foreign-language records, and untangle the region's complicated history. The book also includes timelines, sample records, resource lists, and sample record request letters to aid your research. In this book, you'll find The best online resources for Polish, Czech, and Slovak genealogy, plus a clear research path you can follow to find success Tips and resources for retracing your ancestors' journey to America Detailed guidance for finding and using records in the old country Helpful background on Polish, Czech, and Slovak history, geography, administrative divisions, and naming patterns How the Three Partitions of Poland and the Austro-Hungarian Empire affect genealogical research and records Information on administrative divisions to help you identify where your ancestors' records are kept Sample letters for requesting records from overseas archives Case studies that apply concepts and strategies to real-life research problems Whether your ancestors hail from Warsaw or a tiny village in the Carpathians, The Family Tree Polish, Czech and Slovak Genealogy Guide will give you the tools you need to track down your ancestors in Eastern Europe. Publication Info Title: The Family Tree Polish, Czech and Slovak Genealogy Guide: How to Trace Your Family Tree in Eastern Europe Publisher: Family Tree Books (February 12, 2016) Paperback; 240 pages. The Family Tree Polish, Czech and Slovak Genealogy Guide: How to Trace Your Family Tree in Eastern Europe is available for purchase from shopfamilytree.com and Amazon.com.   The Interview Researching Polish, Czech, or Slovak ancestry is complex. Lisa and I discuss how to overcome the challenges of this research area.  Knowledge of the history of an Eastern European ancestor's country is essential as boundaries changed but ethnic identity remained intact. Locating and getting access to record repositories can be difficult. Hiring an on-site guide/researcher can make a research trip to the old country more efficient and successful. Proper planning increases the satisfaction of heritage traveling to ancestral villages. Links mentioned during the interview: Foundation for East European Family History Studies (FEEFHS) Polish Genealogical Society of America (PGSA) Cyndi's List University of Pittsburgh (Archives Service Center) Carnegie Library of Pittsburgh Direct link to this post: Action Item Lisa Alzo wrote a book that filled a gap. There is no other book available covering Czech, Slovak and Polish research. Her book fills a real need. What I want you to do is to  is to think about your niche.  Where are the gaps in the area where you provide services? You might need to do some research to see what has already been written. Before you think that your niche is already done, think of your topic in a different way. For example, if you do Colonial New England research maybe  you could focus in on Catholics who came to Colonial New England. Or perhaps write a book about how cemetery research can help with colonial research.  You get the idea. Try to find a way for you to fill a gap in your niche. There could be a book waiting inside of you! News In Genealogy Business news, I mentioned it last week but I'll mention it again - the Association of Professional Genealogists is looking for a managing editor for the APG Quarterly magazine. Check out the publications page on www.apgen.org for more information about the publication.  Interested parties can send cover letters and resumes to admin@apgen.org. The deadline for that is coming up quickly on July 10th 2016. In other APG news the annual Professional Management Conference Early Bird deadline is coming up on July 15th. That's just 12 days away from the release of this episode. Be sure to register by then so that you can save money off the registration price. In addition to regular presentations there will be a number of workshops. These allow you to go in-depth on a particular topic.  William Beigel will be presenting a workshop called Researching and Interpreting WWII American Military Casualty Files. Karen Gridley will present the workshop Shift Procrastination to Get More Done in Less Time and with Less Stress. Bethany Waterbury will present a workshop on DNAGedcom. Michael Lacopo will present Finding Dead Ancestors is easy: Finding the Living Can be a Challenge! And lastly Melanie Holtz offers a workshop called Virtual Coordinator: Managing a Genealogical Business in the Internet Age. You can learn more about the conference at www.apgen.org/conference. As a reminder, I have started a newsletter for The Genealogy Professional podcast. You can sign up for that on the front page of the website . That is also your ticket for getting into the free but top secret Facebook Group. I want to give you a little peek behind the scenes here at the Genealogy Professional podcast. This show which we offer you for free is the work of four people. In addition to myself, Pam Wolosz is doing the show notes and learning audio editing. George Edwards, the creative producer,  critiques each episode and makes creative content suggestions in order to improve the overall quality of the program and finally Jean-Luc Pierre-Louis Jr. provides tech support and keeps the equipment and machines running. All told each episode takes 8-15 hours to produce. In the past I have had some people offer donations. I've always hesitated to accept those.  But no more. In recognition of all the efforts the team is putting in to make this show for you I will now have a PayPal donation button on the website if you feel so moved to donate. I want you to feel like a supporter or contributor to the show - part of the backbone that keeps us going. So head over to the Supporter tab on the website if you'd like to become a supporter of the show. The donations will be divided amongst the whole team. Also, a personal appeal from me. We are getting back on track with episodes and working hard to bring you the interviews that help you understand the genealogy profession better. At this point I really need to hear from you. I need to know that what we are doing is helpful to you. So if you could, please find the show in iTunes and leave a rating and review.  Signal to iTunes that the show is alive and let us know that you're happy to be listening. Without that, sometimes I just wonder if I'm talking to myself.