Podcasts about GRA

En la 1398-a E_elsendo el la 30.05.2025 ĉe www.pola-retradio.org: • Pro la proksimiĝanta rapidpaŝe  1-a de junio, Internacia Infantago ni informas pri la origino de la Tago, aŭdigas muzikajn specimenojn de E-kantoj plenumitaj ne nur de polaj, sed ankaŭ i.a. brazilaj infanoj. Aparta allogaĵo estas fabelo pri la Lago Toba en Sumatro, kiun rakontas konata esperantistino el Indonezio, Ilia Dewi. • Iom alimaniere, ĉar per siglaj informoj komence, ni atentigas en historia retroaspekto pri eventoj en Pollando kaj en la mondo. En aktualaĵoj ni informas krome pri nova prezidanto de Eŭropa Verkista Konsilio, polino Grażyna Plebanek; pri la nunjara germana laŭreato de Lem-premio por junaj esploristoj d-ro Tobias Dornheim. • En la sciencbultena rubriko ni donas la atenton al esploroj de kanadaj sciencistoj, kiuj faris konindajn esplorojn pri medikamento kontraŭ apopleksisekvoj. • Muzike akompanas nin diverslandaj infanoj en E-repertuaro kaj krome Flávio Fonseca kaj Cristina Parcieri en porinfana brazila kanto. La apudanta la programinformon foto prezentas la Lagon Toba, al kies nomo aludas  la sumatra fabelo el Indonezio, kiu aŭdiĝas en la elsendo. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

Hiljade građana Beograda na protestu zatražilo da im se vrati Pionirski park. U Novom Sadu održano još jedno ročište članovima SNS-a za napad na studente. Građani Cetinja protestima traže odgovornost čelnika MUP-a i Policije u vezi s dva masovna ubistva.

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

O arquipélago dos Açores tem vindo a aumentar a aposta nas energias renováveis. Em São Miguel, maior ilha do arquipélago, a geotermia corresponde a cerca de 32% do total das energias renováveis. O objectivo é “duplicar a produção geotérmica em São Miguel até Junho de 2026. O que significa que a ilha vai passar a ter cerca de 65% de energias renováveis”. A garantia foi dada por Félix Rodrigues, administrador da Electricidade dos Açores (EDA) Renováveis. A energia geotérmica, que aproveita o calor do interior da Terra para produzir electricidade e aquecer edifícios, tem vindo a ganhar destaque. Graças à sua vulcânica, a ilha de São Miguel possui um enorme potencial geotérmico. O relevo vulcânico permite extrair do subsolo água a elevada temperatura e vapor, que podem alimentar as turbinas. Os cientistas garantem que os riscos sísmicos associados às explorações são controlados.Félix Rodrigues, administrador da EDA Renováveis, sublinha que há sempre riscos associados, todavia lembra que não corresponde à verdade a ideia de que a “geotermia pode provocar sismos".Há riscos associados a todas as explorações. Há risco de uma torre cair e há riscos associados à geotermia no sentido de que pode haver um blowout de um poço que rebenta. Não é uma entrada em erupção de um vulcão, mas pode afectar as pessoas que trabalham na proximidade.Portanto, estes riscos são geridos e há os cuidados de todos. E, por outro lado, é utilizado um fluido num circuito fechado que faz transferências de calor e, portanto, há algum risco associado a temperaturas elevadas, que é o caso da exploração geotérmica.Há, de facto, a ideia de que a geotermia pode provocar sismos. E a exploração geotérmica pode efectivamente provocar micro sismicidade. Ou seja, quando se está a extrair vapor e água, essa água no interior da terra provoca uma pressão. Se despressurizamos, podem haver pequenos microssismos.Nós monitorizamos e, ao longo de todos esses anos, tem sido feita uma monitorização sísmica das explorações e não há nada que tenha sido detectado. Não há sismos, grandes, micro sismicidade, sim pode ser induzida.Questionado sobre se a geotermia pode ser o caminho a explorar para uma Europa que se quer mais verde, o também professor universitário responde que "não há recursos de grande entalpia na Europa”, “apesar dos Açores serem uma referência internacional na exploração geotérmica na Europa”. O facto é que o arquipélago beneficia desta “posição privilegiada”.A geotermia de alta entalpia, usada nos Açores, “estou a falar de temperaturas muito acima dos 100 graus que atingem por vezes os 250 graus, não é fácil encontrar no território continental.”

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

Do you like talking to your friends? You can talk to Jesus just like a friend anytime, anywhere, about anything, just as Daniel did. Memory Verse -- [Daniel] prayed, giving thanks to his God. DANIEL 6:10, NIV. We worship God when we pray.

  Série: Alusões, Imagens e Símbolos – 08/13Lição da Escola Sabatina – CPB – 2º Trimestre de 2025Lição 08 – Nos Salmos – parte 1 Faça nossos cursos: [Introdução] Fala, seus cristãos cansados! Graça e paz a todos os santos da internet! Esse é o oitavo episódio da série “Alusões, [...]

Zbog nepoštovanja himne BiH, obustavljena vojna saradnja sa Srbijom. U Srbiji nastavljena blokada novosadskog suda. Građani Brčko distrikta o idejama njegovog pripajanja nekom od entiteta. Budvanin Ivan Delić, koji se tereti za učešće u švercu 2,5 tona kokaina, uhapšen u Dubaiju.

Graça e Paz! Espera pelo SENHOR, tem bom ânimo, e fortifique-se o teu coração; espera, pois, pelo SENHOR. Salmo 27:14 Primeira Igreja Presbiteriana da Arniqueira www.1ipar.com Entre em contato conosco 1iparniqueiras@gmail.com Faça nos uma visita SHA Conjunto 3 Chácara 47A Arniqueira Brasília DF maps.app.goo.gl/iQSRtWrk9Hy6eaUT6 YouTube https://youtube.com/@primeiraigrejapresbiterian1958 Contribua Ore e ajude esta obra! Pix 40222748 000153 (CNPJ) Banco do Brasil Conta Corrente 51214-1 Agência 2901-7 Que Deus abençoe você! Porque de tal manera amó Dios al mundo, que ha dado á su Hijo unigénito, para que todo aquel que en él cree, no se pierda, mas tenga vida eterna. Juan 3:16 For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life. John 3:16 ¹⁶ Ибо так возлюбил Бог мир , что отдал Сына Своего Единородного , дабы всякий верующий в Него , не погиб , но имел жизнь вечную . João 3:16 Car Dieu a tellement aimé le monde, qu'il a donné son Fils unique; afin que tout homme qui croit en lui ne périsse point, mais qu'il ait la vie éternelle. João 3:16 ¹⁶ Want so lief het God die wêreld gehad, dat Hy sy eniggebore Seun gegee het, sodat elkeen wat in Hom glo, nie verlore mag gaan nie, maar die ewige lewe kan hê. João 3:16¹⁷ Tanrı, Oğlunu dünyayı yargılamak için göndermedi, dünya Onun aracılığıyla kurtulsun diye gönderdi. João 3:17¹⁶ 하나님이 세상을 이처럼 사랑하사 독생자를 주셨으니 이는 저를 믿는 자마다 멸망치 않고 영생을 얻게 하려 하심이니라 João 3:16

Graça e Paz! Eis que vem com as nuvens, e todo o olho o verá, até os mesmos que O traspassaram; e todas as tribos da terra se lamentarão sobre Ele. Sim. Amém. Apocalipse 1:7 Primeira Igreja Presbiteriana da Arniqueira www.1ipar.com Entre em contato conosco 1iparniqueiras@gmail.com Faça nos uma visita SHA Conjunto 3 Chácara 47A Arniqueira Brasília DF maps.app.goo.gl/iQSRtWrk9Hy6eaUT6 YouTube https://youtube.com/@primeiraigrejapresbiterian1958 Contribua Ore e ajude esta obra! Pix 40222748 000153 (CNPJ) Banco do Brasil Conta Corrente 51214-1 Agência 2901-7 Que Deus abençoe você! Porque de tal manera amó Dios al mundo, que ha dado á su Hijo unigénito, para que todo aquel que en él cree, no se pierda, mas tenga vida eterna. Juan 3:16 For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life. John 3:16 ¹⁶ Ибо так возлюбил Бог мир , что отдал Сына Своего Единородного , дабы всякий верующий в Него , не погиб , но имел жизнь вечную . João 3:16 Car Dieu a tellement aimé le monde, qu'il a donné son Fils unique; afin que tout homme qui croit en lui ne périsse point, mais qu'il ait la vie éternelle. João 3:16 ¹⁶ Want so lief het God die wêreld gehad, dat Hy sy eniggebore Seun gegee het, sodat elkeen wat in Hom glo, nie verlore mag gaan nie, maar die ewige lewe kan hê. João 3:16¹⁷ Tanrı, Oğlunu dünyayı yargılamak için göndermedi, dünya Onun aracılığıyla kurtulsun diye gönderdi. João 3:17¹⁶ 하나님이 세상을 이처럼 사랑하사 독생자를 주셨으니 이는 저를 믿는 자마다 멸망치 않고 영생을 얻게 하려 하심이니라 João 3:16

Wykład Macieja Gołąba w ramach konferencji „Pogranicza. Tygiel kultur czy beczka prochu?”, zorganizowanej przez Studenckie Koło Naukowe Historyków UW i Wydział Historii Uniwersytetu Warszawskiego [22-23 kwietnia 2024 r.]Starowiercy (starowierzy, staroobrzędowcy) to grupa wyznaniowa wywodząca się z rosyjskiego prawosławia, która w XVII wieku odrzuciła reformy patriarchy Nikona, uznając je za odejście od „prawdziwej” wiary. Prześladowani w Imperium Rosyjskim, szukali schronienia poza jego granicami. Jednym z takich miejsc była Suwalszczyzna – pograniczny region Rzeczypospolitej Obojga Narodów, a później Królestwa Polskiego, przyjazny mniejszościom religijnym i etnicznym.Osiedlali się tu od XVIII wieku, zakładając własne wsie i osady, m.in. w okolicach Wodziłek, Gabowych Grądów czy Suwałk. Żyli w zwartym środowisku, zachowując własną liturgię, język starocerkiewnosłowiański i tradycje. Ich życie codzienne cechowała surowa obyczajowość, głęboka religijność oraz niezależność od państwowych i cerkiewnych instytucji.Choć początkowo traktowani byli z nieufnością, z czasem starowiercy zaczęli współistnieć z lokalną społecznością litewską, polską i białoruską. Współpraca gospodarcza, sąsiedzkie kontakty oraz wspólne wyzwania codziennego życia na pograniczu sprzyjały budowaniu „mostów”. Jednocześnie różnice religijne, językowe i kulturowe stawały się niekiedy „murami”, tworząc dystans i utrwalając podziały.Wykład przybliża historię obecności starowierców na Suwalszczyźnie, ich relacje z sąsiadami, przykłady integracji i konfliktów oraz aktualną sytuację tej wyjątkowej grupy wyznaniowej, która wciąż jest żywym elementem kulturowego pejzażu regionu.Maciej Gołąb - Uniwersytet Komisji Edukacji Narodowej w KrakowieOrganizatorzy pochylili się nad tematyką pogranicza, terenów przygranicznych, występujących tam zjawisk oraz procesów w ujęciu historycznym. Temat pograniczy został ujęty interdyscyplinarnie, choć z naciskiem na badania społeczno-polityczne, gospodarcze lub kulturowe. Patronem wydarzenia było Muzeum Historii Polski.Komitet Organizacyjny Konferencji: dr Marta Michalska, mgr Grzegorz Garbuz, mgr Franciszek Fortuna, Aleksandra Krukowska, Afra Wierska, Jakub Kawczyński, Jakub Hardecki, Michał Schoeneich, Jakub PytelRada Naukowa Konferencji: dr hab., prof. ucz. Grażyna Szelągowska, dr hab., prof. ucz. Artur Markowski.Organizatorem konferencji było Studenckie Koło Naukowe Historyków UW – najstarsze koło na Uniwersytecie Warszawskim. Rok założenia 1916.Jeśli chcesz wspierać Wszechnicę w dalszym tworzeniu treści, organizowaniu kolejnych #rozmówWszechnicy, możesz:1. Zostać Patronem Wszechnicy FWW w serwisie https://patronite.pl/wszechnicafwwPrzez portal Patronite możesz wesprzeć tworzenie cyklu #rozmowyWszechnicy nie tylko dobrym słowem, ale i finansowo. Będąc Patronką/Patronem wpłacasz regularne, comiesięczne kwoty na konto Wszechnicy, a my dzięki Twojemu wsparciu możemy dalej rozwijać naszą działalność. W ramach podziękowania mamy dla Was drobne nagrody.2. Możesz wspierać nas, robiąc zakupy za pomocą serwisu Fanimani.pl - https://tiny.pl/wkwpkJeżeli robisz zakupy w internecie, możesz nas bezpłatnie wspierać. Z każdego Twojego zakupu średnio 2,5% jego wartości trafi do Wszechnicy, jeśli zaczniesz korzystać z serwisu FaniMani.pl Ty nic nie dopłacasz!3. Możesz przekazać nam darowiznę na cele statutowe tradycyjnym przelewemDarowizny dla Fundacji Wspomagania Wsi można przekazywać na konto nr:33 1600 1462 1808 7033 4000 0001Fundacja Wspomagania WsiZnajdź nas: https://www.youtube.com/c/WszechnicaFWW/https://www.facebook.com/WszechnicaFWW1/https://anchor.fm/wszechnicaorgpl---historiahttps://anchor.fm/wszechnica-fww-naukahttps://wszechnica.org.pl/#historia #suwalszczyzna #Starowiercy #starowierzy #staroobrzędowcy

Graça e Paz! Sonda-me, ó Deus, e conhece o meu coração, prova-me e conhece os meus pensamentos; vê se há em mim algum caminho mau e guia-me pelo caminho eterno. Salmo 139:23,24 Primeira Igreja Presbiteriana da Arniqueira www.1ipar.com Entre em contato conosco 1iparniqueiras@gmail.com Faça nos uma visita SHA Conjunto 3 Chácara 47A Arniqueira Brasília DF maps.app.goo.gl/iQSRtWrk9Hy6eaUT6 YouTube https://youtube.com/@primeiraigrejapresbiterian1958 Contribua Ore e ajude esta obra! Pix 40222748 000153 (CNPJ) Banco do Brasil Conta Corrente 51214-1 Agência 2901-7 Que Deus abençoe você! Porque de tal manera amó Dios al mundo, que ha dado á su Hijo unigénito, para que todo aquel que en él cree, no se pierda, mas tenga vida eterna. Juan 3:16 For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life. John 3:16 ¹⁶ Ибо так возлюбил Бог мир , что отдал Сына Своего Единородного , дабы всякий верующий в Него , не погиб , но имел жизнь вечную . João 3:16 Car Dieu a tellement aimé le monde, qu'il a donné son Fils unique; afin que tout homme qui croit en lui ne périsse point, mais qu'il ait la vie éternelle. João 3:16 ¹⁶ Want so lief het God die wêreld gehad, dat Hy sy eniggebore Seun gegee het, sodat elkeen wat in Hom glo, nie verlore mag gaan nie, maar die ewige lewe kan hê. João 3:16¹⁷ Tanrı, Oğlunu dünyayı yargılamak için göndermedi, dünya Onun aracılığıyla kurtulsun diye gönderdi. João 3:17¹⁶ 하나님이 세상을 이처럼 사랑하사 독생자를 주셨으니 이는 저를 믿는 자마다 멸망치 않고 영생을 얻게 하려 하심이니라 João 3:16

Graça e Paz! De novo, lhes falava Jesus, dizendo: Eu Sou a Luz do mundo;quem me segue não andará nas trevas; pelo contrário, terá a luz da vida. João 8:12 Primeira Igreja Presbiteriana da Arniqueira www.1ipar.com Entre em contato conosco 1iparniqueiras@gmail.com Faça nos uma visita SHA Conjunto 3 Chácara 47A Arniqueira Brasília DF maps.app.goo.gl/iQSRtWrk9Hy6eaUT6 YouTube https://youtube.com/@primeiraigrejapresbiterian1958 Contribua Ore e ajude esta obra! Pix 40222748 000153 (CNPJ) Banco do Brasil Conta Corrente 51214-1 Agência 2901-7 Que Deus abençoe você! Porque de tal manera amó Dios al mundo, que ha dado á su Hijo unigénito, para que todo aquel que en él cree, no se pierda, mas tenga vida eterna. Juan 3:16 For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life. John 3:16 ¹⁶ Ибо так возлюбил Бог мир , что отдал Сына Своего Единородного , дабы всякий верующий в Него , не погиб , но имел жизнь вечную . João 3:16 Car Dieu a tellement aimé le monde, qu'il a donné son Fils unique; afin que tout homme qui croit en lui ne périsse point, mais qu'il ait la vie éternelle. João 3:16 ¹⁶ Want so lief het God die wêreld gehad, dat Hy sy eniggebore Seun gegee het, sodat elkeen wat in Hom glo, nie verlore mag gaan nie, maar die ewige lewe kan hê. João 3:16¹⁷ Tanrı, Oğlunu dünyayı yargılamak için göndermedi, dünya Onun aracılığıyla kurtulsun diye gönderdi. João 3:17¹⁶ 하나님이 세상을 이처럼 사랑하사 독생자를 주셨으니 이는 저를 믿는 자마다 멸망치 않고 영생을 얻게 하려 하심이니라 João 3:16

Tema da Mensagem: Pai e Mãe no Tribunal da VidaTexto bíblico base: Marcos 9.14-27Pr. Eliezer VictorSegunda mensagem da série Adolescência - Escolhas, Cicatrizes e Graça, do Mês da Família, do encontro A PONTE de 11.05.25._____________________________________A PONTE é um encontro BÍBLICO, CONTEMPORÂNEO e ACOLHEDOR que tem como objetivo traduzir a fé para o idioma contemporâneo fazendo A PONTE entre o mundo imutável da Palavra de Deus com o mundo em constante mudança das gerações atuais. A Celebração da Noite da PIB Penha._____________________________________"Ser uma igreja bíblica que faz discípulos de Jesus e os ajuda a crescer na direção de Deus, da igreja e do mundo; transformando pessoas, sociedade e cultura através da proclamação do evangelho de Jesus Cristo" é a identidade da Primeira Igreja Batista da Penha._____________________________________Siga os nossos perfis oficias no Instagram:@pibpenha.sp@aponte.pibpenhaQuer conhecer mais a PIB Penha ou tirar alguma dúvida? Entre em contato através do Fale Conosco do nosso site ou aplicativo._____________________________________

Graça e Paz! Respondeu-lhes Jesus: Os sãos não precisam de médico, e sim os doentes. Não vim chamar justos, e sim pecadores, ao arrependimento. Lucas 5:31,32 Primeira Igreja Presbiteriana da Arniqueira www.1ipar.com Entre em contato conosco 1iparniqueiras@gmail.com Faça nos uma visita SHA Conjunto 3 Chácara 47A Arniqueira Brasília DF maps.app.goo.gl/iQSRtWrk9Hy6eaUT6 YouTube https://youtube.com/@primeiraigrejapresbiterian1958 Contribua Ore e ajude esta obra! Pix 40222748 000153 (CNPJ) Banco do Brasil Conta Corrente 51214-1 Agência 2901-7 Que Deus abençoe você! Porque de tal manera amó Dios al mundo, que ha dado á su Hijo unigénito, para que todo aquel que en él cree, no se pierda, mas tenga vida eterna. Juan 3:16 For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life. John 3:16 ¹⁶ Ибо так возлюбил Бог мир , что отдал Сына Своего Единородного , дабы всякий верующий в Него , не погиб , но имел жизнь вечную . João 3:16 Car Dieu a tellement aimé le monde, qu'il a donné son Fils unique; afin que tout homme qui croit en lui ne périsse point, mais qu'il ait la vie éternelle. João 3:16 ¹⁶ Want so lief het God die wêreld gehad, dat Hy sy eniggebore Seun gegee het, sodat elkeen wat in Hom glo, nie verlore mag gaan nie, maar die ewige lewe kan hê. João 3:16¹⁷ Tanrı, Oğlunu dünyayı yargılamak için göndermedi, dünya Onun aracılığıyla kurtulsun diye gönderdi. João 3:17¹⁶ 하나님이 세상을 이처럼 사랑하사 독생자를 주셨으니 이는 저를 믿는 자마다 멸망치 않고 영생을 얻게 하려 하심이니라 João 3:16

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

W nowym semestrze pierwszego roku Hogwartu wracamy z drugim sezonem przygód młodych czarodziejów! Jakie nowe przygody ich czekają? I co z nierozwiązanymi sprawami pierwszego semestru?

Brat Charlie, Gregij upewnił ją, że wszystko jest jak w należytym początku. Lecz czy powinna mu ufać? Przyjaciele dostrzegli, dokąd się udaje. Ponadto niebawem ma się stać coś, czego nikt się nie spodziewał.

Jesus deixou claro que neste mundo nós teríamos aflições, mas que, apesar disso, deveríamos ter bom ânimo, pois Ele havia vencido o mundo. De fato! Ele venceu e a Sua vitória é a nossa vitória; somos mais do que vencedores. E um dos motivos para vivermos animados (apesar desta realidade terrena) é a certeza de que já temos a vida eterna e, consequentemente, a glória ― que já está em nosso espírito ― que será revelada em nós lá no Paraíso.(Gravação do Estudo da Graça de Deus transmitido ao vivo no domingo, dia 18/12/2022)---------------------------------------­­­­­­­­----------SEJA UM SEMEADOR!CLIQUE AQUI ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/2srbORG⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Ajude-nos a manter (e a crescer) o nosso trabalho de divulgação do Evangelho da Graça de Deus. Desde já o nosso MUITO OBRIGADO pelo seu apoio.----------------------------------------­­­­­­­­----------Leia GRATUITAMENTE os livros de nosso Ministério:LIVRARIA ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.loja.abencoados.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------­­­­­­­­----------Instagram - Cristiano França ➜  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://instagram.com/cfeleito⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Aplicativo (Android, iPhone, Windows e Mac) com Rádio 24h e muito + ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://app.abencoados.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Página do MIGG no Facebook ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/evangelhogenuino/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Página do MIGG no Twitter ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.twitter.com/infomigg⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------­­­­­­­­-Participe de nosso Canal Oficial no Telegram e receba estudos em Graça, links, folhetos digitais de evangelização, conteúdos exclusivos e todas as demais informações de nosso Ministério.ACESSE O LINK ABAIXO através de seu telefone ou pesquise no Telegram: MIGG Canal Oficial.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://t.me/canalmigg⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------­­­­­­­­--

Join us in Jerusalem for Ohr Samayach's Inaugural Yarchei Kallah event from July 7th to 9th, 2024! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a and more Click here for more information.   Dont miss this one of a kind experience! ---------------------------------------------------- Episode dedicated by Harold and Gilla Saltzman in appreciation for the Torah  learned from Rav Breitowitz over the years. Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Q&A Timestamps 30 April 00:48 - Can a Jew go somewhere without sunset and sunrise such as the Arctic circle?   05:58 - The scientists say that the universe will end. Is there such an idea in Torah thought?   09:13 - Is it a Jewish concept to attach sentimental value to physical items?   12:43 - If you cross the international date line to the previous day would you daven again?   25:23 - How would you deal with someone who attacks Orthodox Judaism based on the behaviour of Jews?   28:40 - Does Judaism require that we look at the Torah as historical fact?   36:00 - What would be the status in Kashrus of something cooked entirely by a robot?   38:23 - Does putting one's finger in his ear, nose or mouth require cleaning his hands before learning?   41:13 - And what about socks?   42:12 - What does it mean when Rishonim say L'Halacha v'Lo L'Maaseh?   46:23 - How do we understand refining oneself for a self-serving purpose?   53:25 - What if someone is an atheist based on trauma?   55:23 - Is one's consciousness and his neshama the same?   56:20 - Should one be able to identify what mitzvah he is doing at each moment?   01:03:58 - Rambam says we should look at the maasim of Hashem to bring us to awe and love of Him. Does that mean we should study science?   01:08:53 - What is the best way to make use of the Omer period to prepare for Kabbolos HaTorah?   01:12:11 - Why do we discuss the difference between Magen Avraham and Gra for Sof Zman Krias Shema but not by Sof Zman Tefillah? Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos     You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

Maria da Graça Carvalho estava à porta de um elevador no Campus XXI, para onde se tinha deslocado, quando se deu o 'apagão energético', exatamente às 11h33 da manhã de segunda-feira. No podcast 'O Mistério das Finanças', do ECO e da CNN Portugal, uma edição especial, a ministra do Ambiente e Energia revela que o Governo tinha em preparação um plano de contingência para o caso de o 'apagão' se prolongar pela noite dentro, envolvendo as Forças Armadas, para o transporte de bens mas também para a segurança. Maria da Graça Carvalho rejeita a ideia de que o 'apagão' põe em causa a aposta nas energias renováveis e garante que os portugueses podem confiar no sistema elétrico.

Graças a Donald Trump, os liberais venceram no Canadá e repercutimos outros aspectos das eleições no país norte-americano, entre outras notícias da bacia do Pacífico.Também observamos o movimento das peças no sempre complicado tabuleiro do Oriente Médio, com destaque para as conversas de um reconhecimento conjunto da Palestina por parte da França e do Reino Unido.No mais, explicamos o novo acordo de minerais entre EUA e Ucrânia.Se inscreva na Imersão IA da Alura: https://alura.tv/xadrezverbal-imersao-ia-2025E agende uma reunião com a Rio Claro Investimentos: https://rioclaro.com.br/xadrez-verbal/

Praznik dela so zaznamovala prvomajska srečanja, med drugim na Celjski koči, Šmohorju, Križni Gori in Lisci. Že več desetletij se pohodniki zbirajo tudi na Graški Gori na stičišču Šaleške doline in Koroške, kjer so opozorili na pomen današnjega praznika, ki da ga moramo obdržati tudi v prihodnje. Ugotavljajo, da je še preveč podjetij in delodajalcev, ki kršijo pogodbe ter ne spoštujejo pravil varnega in zdravega dela. Druge teme: - Tri tisoč ljudi na pohodu prijateljstva, ki je povezal Novo Gorico in Gorico. - V Kijevu prepričani, da bodo z dogovorom z ZDA o izkoriščanju redkih rudnin v Ukrajini okrepili gospodarstvo in varnost. - Napetosti medn Indijo in Pakistanom se stopnjujejo, Islamabad v pričakovanju indijske vojaške akcije.

Jerry spoke to Sinn Féin justice spokesperson, Matt Carthy, about Minister for Justice Jim O’Callaghan not attending this year’s GRA conference in Killarney.

The 'operating policing model', by which the country is policed, has failed and is not fit for purpose, according to rank and file gardaí. This year's GRA annual conference opened in Kerry last evening, with neither the Garda Commissioner Drew Harris nor Minister for Justice Jim O'Callaghan in attendance, the second consecutive year this has happened. The Garda Representative Association (GRA) has invited Commissioner Harris, saying it has no confidence in him. The GRA is calling on the Commissioner and Minister O'Callaghan to review the operating policing model immediately and publish the results. I To discuss this further Alan Morrissey was joined by Clare GRA representative, Garda Paul Crowley. Photo(C): https://www.facebook.com/gardarep/

Maria da Graça Carvalho, ministra do Ambiente da Energia, fala pela primeira vez desde o apagão e aponta para a necessidade de melhorar as comunicações. Detalha ainda mudanças na rede de "blackstart".See omnystudio.com/listener for privacy information.

Mark O'Meara, President of the Garda Representative Association, discusses the main issues ahead of the GRA annual delegate conference in Killarney.

Ukrainians have resisted Russia's aggression for years. Since the full-scale invasion of their country in 2022, Ukrainian women in particular have taken on important roles on the frontlines, in civil society, and at home. Gražina Bielousova's research examines how Ukrainian leftist feminists advocate for their causes at home and abroad, facing distinct challenges as they attempt to defend their country. The Ukrainian case is also distinct from Latvia and Lithuania, whose organizing takes on different shapes for the same cause. Bielousova joins Ben Gardner-Gill to explain these interactions and discuss the ongoing process of decolonization in Baltic Studies.Transcript Ben Gardner-Gill: Hello, and welcome to Baltic Ways. I'm your co-host, Ben Gardner-Gill. Today we're talking with Gražina Belousova. Gražina is a feminist scholar of race, religion, and gender in post-Soviet Europe. She earned her PhD from Duke University in 2022. Currently, she is a postdoctoral scholar at Vilnius University's Institute of International Relations and Political Science and a researcher at Vytautas Magnus University.Her current research project focuses on leftist feminisms in East Europe in light of Russia's war against Ukraine, which will culminate in her first book, What's Left of Feminism in East Europe.Gražina, welcome to Baltic Ways.Gražina Belousova: Thank you so much for having me, Ben.BGG: So let's kick off by just hearing a little bit more about your background. I know you finished your PhD pretty recently. Could you tell us a little bit more about how you got into academia, sort of your research interests, and what you're working on at the moment?GB: Right. Yes, I just defended my PhD in 2022. It's hard to believe that it's been nearly three years now. In my PhD, I focused on historical matters. My PhD was in religion and cultural anthropology. And one of the things that I found missing when I was trying to theorize the part of the world that I call home and that most of the world calls Eastern Europe—I realized that I was lacking a solid theory that would bridge economics, anthropology, and religious studies.I wanted to understand how religious difference, especially perceived religious difference, played a role in creating the space that we call Eastern Europe today. And that took me to 18th and 19th century travel writings by Western travelers, oftentimes who were on an official mission, to the edges or to the depths of the Russian Empire.So I've read a lot of ambassadors' letters. I've read a lot of dispatches from St. Petersburg and Moscow, trying to understand how Westerners thought about that religious difference and how that thinking structured their understanding of what this place was and why it was different. What I tried to argue is actually that perceived religious difference was at the root of thinking of Eastern Europe as something different.Now, when I chose to embark on that topic, I had to put another topic aside, which was the question of very contemporary matters, the question of leftist political thought and feminism. At that point, it felt to me more pertinent to write the kind of theory that I felt was missing. When I was given the opportunity to pursue a postdoctoral position at Vilnius University Institute of International Relations and Political Science, I pitched this idea to them.And we very quickly pulled together the application. And the next thing I knew, I was embarking on a project on leftist feminisms in Eastern Europe in light of the war in Ukraine. So, the path was windy, but here I am today, knees and elbows deep, in the project on leftist feminism.BGG: Wonderful. I mean, a windy path is going to be familiar to so many people listening.So, no surprise and no surprise as well that the full-scale Russian invasion of Ukraine has really impacted your work and your life as it has for many of us. So tell us a little bit more about that.Over the last three years, we've been watching and seeing the horrors in Ukraine. From your perspective, from your academic work, what are some of the main things that you're looking at?GB: One of the things that I'm particularly interested in is the way that groups that are on the edges of society, on the margins of society, such as leftists, such as feminists, and especially leftist feminists—when the two come together and try to articulate their social and political vision and explain to themselves and to their fellow compatriots and oftentimes foreign donors, in my case, also Western leftist feminists, their relevance, how they're trying to articulate their position.War has a penchant for heightening nationalist tendencies. And this is not some kind of particular Eastern European pathology. War anywhere is going to produce these results. That is normal. People defend themselves and articulate themselves on the basis on which they're being attacked, on the basis on which they're being bombed.So this is what we are seeing in Ukraine. Leftism in Eastern Europe, because of the Soviet past, is often associated with Soviet nostalgia. Feminism, on the other hand, is oftentimes seen as something antithetical to national identity, something that is imported from the West, and something that either has no relevance or can be dangerous, especially when questions of national unity, questions of national defense come about.That is one of the reasons why I embarked on this journey, and this is one of the reasons why Ukraine had to be part of this picture. Because while the other countries that I'm looking at—Lithuania, Latvia, Poland, and Moldova—experience the threat of invasion, Ukraine is under attack.And one of the things that I'm finding is that Ukrainian leftist feminists are incredibly resourceful and incredibly gifted at articulating their relevance.One of the things that I'm going to say that stems from that understanding of leftist feminism that's erroneous, but that's pervasive, is that Ukrainian leftist feminists do not debate the legitimacy of the Ukrainian state. What is in question is the way things are happening under the conditions of war.The questions of most vulnerable people—so questions of what happens with people with disabilities, questions of what happens to single mothers, questions of what happens to the elderly people who are maybe unable to evacuate, questions of what happens to the working class people—all of these things are at the forefront of their minds. They're trying to be the advocates of their pleas to the larger society, while at the same time trying to articulate Ukraine's right to self-defense to Western leftist feminists.BGG: So they have both this tension, maybe tension is the wrong word, tell me if it isn't, but they have this tension internally where they're trying to advocate for what they see as justice or what is right with a domestic audience who, understandably, may be more frequently focused on what's happening at the front lines.And then there's also this international question, the foreign audience for these Ukrainian leftist feminists, who have a very different perspective on the Russia-Ukraine conflict. And I specifically use that verbiage instead of Russia's invasion of Ukraine because they're going to think about it very differently.So let's split those out a little bit, and I want to start with the domestic. You talked about the advocacy of these leftist feminists for the most marginalized groups in society, for those who are most vulnerable.In your view, where have they been most successful, perhaps? Where have they seen actual progress happen from their advocacy?GB: One of the things that immediately comes to mind, and many of my interlocutors were directly involved with, is the nurses' movement–the unionization and self-organization of the nurses.There is a movement called Be Like Nina, referring to one of the nurses seen as a pioneer of resisting exploitation. And, of course, under the conditions of war, the labor of nurses is incredibly valuable and needed, but not always appropriately compensated. This is what we can call essential labor, especially when we talk about the front lines, where people are wounded.Many of them are wounded very badly on a daily basis. However, there are other things that are happening in the background as well. While a lot of the resources are pulled to the front, there are people who are experiencing regular daily struggles with their health. And the nurses are being stretched very thin.And this was something that was really amazing to me. This was really one of the very few instances where I saw academics who are leftist feminists actually touching the ground with their ideas: where they got involved with helping the nurses organize, but not taking the center stage, where they acted as support, as a resource, but not overtaking the movement, rather creating the conditions under which nurses themselves could articulate what it was that they needed, what their goals were.And that was incredibly impressive to me because healthcare is severely underfunded across the whole region, and to achieve such tangible goals as wage increases and regulations that empower nurses to do their job was truly impressive. With every conversation with a woman—because I specifically talk only to women—I just felt sheer amazement, because this is so contrary to so many imaginations of what civil society, self-organization, or networks are like in Eastern Europe.This is so contrary to what some have called ‘uncivil' society. What is happening is really self-organization and civil society at its best, organized by women who are oftentimes stretched very thin, not just at work, but also at home, women whose husbands are potentially on the front lines.So to me, I really cannot think of anything else that, in terms of real life impact and in terms of transforming people's lives, has been grander (I'm going to go for that word) than this.BGG: That's remarkable, and thank you for bringing that. I had very little idea of this progress and this happening.So you use the term civil society, which I think is quite apt, and Western conceptions of civil society in the region that we call Eastern Europe can be highly misguided. Let's just put it like that. I think back to a webinar that the Association for the Advancement of Baltic Studies (AABS) hosted on Ukrainian civil society, democratization, responses to the war, and we have this comparative Ukrainian and Baltic perspective, where we looked at how Ukrainian civil society was responding.We looked at how Baltic civil society was responding, and you're doing something similar in your research here. You're looking at Latvia and Lithuania as two of the other case studies, in addition to Poland, Moldova, and, of course, Ukraine. One thing that I think we can all observe just from watching the news, let alone being in the countries as well, is that civil society across the region has had this really robust response in the last few years.So could you speak a little bit more to that in the comparative cases outside of Ukraine that you're looking at in your research, especially Latvia and Lithuania?GB: For sure. I think that in order to theorize civil society and the region in general, we need better theory than has been used often to talk about civil society at large.Here, for example, I'm thinking about Emily Channel Justice and her work and the way that she articulates the notion of self-organization. The way that she thinks about Ukraine, especially in the context of Maidan. The way that it left a self-organization, but that can be applied also to any form of civil society, regardless of ideology, is really a network of decentralized, self-organized people's groups.If you were to look for some kind of central organizing pattern, or some kind of centralized way of doing things, most likely you're not going to find it because it's based on personal network, connections, and localized issues. And I think that's definitely something that I'm seeing in Ukraine.One of the things that I'm seeing in Lithuania and Latvia is that it's going to differ slightly because there are going to be more central organizing figures. If we talk about organizing support for Ukraine, one of the things that we're going to see is that people are going to point to nationwide initiatives.Right now in Lithuania, there is an initiative called Radarum, which is a play on words, on radar and on darom, which is a Lithuanian word for let's do it. And it's a nationwide initiative to collect funds to purchase drones and anti-drone equipment for Ukraine. And there are particular faces that we associate with this initiative.National television is running ads for it. So there's a little bit more of a centralized sense to it. But once again, I would say that this is the mainstream way of organizing civil society, which, of course, with Westernization, has taken on some of the patterns that are similar to the West.If we look towards the left, we're going to see very much that it is self-organized, small groups of people who take different initiatives, such as raising funds for medical care, such as raising funds for queer people in Ukraine. So the more mainstream we go, the more patterns that are akin to those that we see in the West we're going to see.That is also going to be true in Latvia. The further left we go, the more organic, grassroots, self-organized cells of people we're going to find who participate in smaller, less visible initiatives. So that's probably the best way that I can explain the difference.BGG: Got it. We see this distinction of centralization and decentralization.One could consider these different types of movements organic in their own ways, but different in different ways. When one thinks of leftist organizing, which has a long and rich history, organic is sort of one of the key words.It's perpetual, and these society-wide initiatives, like what's currently going on in Lithuania, that we've seen across other countries over the last few years, are maybe a little bit less frequent and less common. So there's an important distinction there.So I want to pivot to the international dimension of how the Ukrainian leftist feminists are talking, especially with Western counterparts. And by Western, we mean Western Europe. We mean American and Canadian. We mean Western, as in not Eastern Europe. So could you talk a little bit about the challenges they're facing there?I think I alluded to it earlier. You alluded to it earlier, but could you dive a little bit more into that discourse, that dialogue between the Ukrainians and their counterparts?GB: This is the main point of contention. What does it mean to be leftist? How much does local experience shape being leftist?What is the relationship of the left to the national question? And I think this is where we are seeing the real tension. Underlying this tension, of course, is the question of Russia. Let me try to unpack this. And I'm going to start from the other end than I listed, which is with the question of Russia.Eastern European in general, and Ukrainian in particular, leftist feminists have a very different understanding as to what Russia is in terms of geopolitics than the Western counterparts are going to have. This stems from very different histories. Western leftism—especially the new wave of leftism that arose in the sixties and the seventies—in many ways has redefined itself not just through the questions of class, which I would argue were lost to some extent. They lost their centrality.And they redefined themselves through the anti-colonial, anti-racist struggle. And that struggle was particularly important because after the fall of the formal colonial system, the colonial patterns of economic exploitation, of social exploitation, of brain drain still very much persisted. And naming that and defining themselves against Western neoimperialism or neocolonialism in the Global South was one of the most defining features of the Left, both in the Global South and in the West. Now, Russia at that time had positioned itself as the ally of the colonized countries. And some of it was pure show, and some of it was actual money, resources, and help that were sent, for example, to Angola. And that made a real difference. Whether that was genuine concern for the colonized people or whether that was an ideological tool is a matter of debate.Whatever it was, it had a profound impact on the way that Western leftists relate to Russia. They continue to see Russia out of that tradition, in many ways, as an ally against Western capitalism and imperialism. Their empire, against which they define themselves, continues to be in the West, and oftentimes is seen as centered on the United States.The empire against which we define ourselves in Eastern Europe is Russia, because Russia was the colonizing power in a very real sense in the region. It was our empire that subjugated us. It was the colonial power that engaged in just about every single practice in which any colonial power engages in the region.For us, if we think outside of ourselves, Russia continues to be the colonial power in the way that it relates to Central Asia, in the way that it relates to the indigenous people of Siberia, in the way that it continues to conduct business. So both the left in the West and the left in the East continue to define themselves against the empire, but disagree on who the empire is.The fundamental difference is the question of Russia. Because of the way that Western leftists, and particularly Western leftist feminists, have been taught to see the world, the way that they have been habituated to see the world, they're unable to see Russia as an aggressor. They're unable to change their narrative about how NATO might act.And of course, the criticisms of continued Western abuses of power, especially when they center on the United States—such as Afghanistan or such as Iraq, but also here in the European context, intra-European context, Serbia is another context in which that comes up—are highly debatable questions, but they're seen a certain way. They're understood in a certain way by Western leftists. And because of Russia's criticism of the West, Western leftists see it as a natural ally, or at least as an equally guilty party.BGG: That's a really great explanation. I think the way that you've laid that out makes a lot of sense.It also harkens back to where I want to bring this, which is the debate that has been going on in Baltic studies and other academic fields, especially those focusing on the region, about thinking about Baltic history in particular as a colonial history and thinking about what it means to decolonize Baltic studies as a field, to decolonize our academic thinking. There have been a lot of discussions.I know that we were in the same room at the AABS panel at Yale last year on that fantastic panel about decolonization. Where do you think this leads with regard to your research specifically? There's already this trend in this field. I get the sense that you are an advocate and moving forward in land seeking for the field as a whole to move in that direction.What do you think the next steps are? What paths do you think could be taken? What do people need to be thinking about that they may not already be thinking about?GB: Well, I think for me, the key question when we are talking about Baltic studies and decolonization is what is it that we talk about when we talk about decolonizing Baltic studies or Baltic countries?Because I think sometimes we're talking about four different things. We are talking about the question of colonialism and coloniality. That's one. We are talking about imperialism, Russian imperialism, and Russian imperiality. We are talking about Russification and what it means to de-Russify. And we are also talking about Sovietization and what it means to de-Sovietize.And I would argue that while these four concepts are very much interrelated, they have very different agendas. So, I think it's a question of definitions. How do we define what our agenda is? Which of the four do we have in mind when we talk about decolonizing Baltic countries, Baltic studies, or anything else?And I would say that each of the four has its place and is significant. But the flip side of that, especially if we stay with the question of decolonization, is the question of Western theory, practice, and scholarship as it relates to Baltic studies. Because if we go back to the early questions in the conversation of what is civil society and whether there is a civil society, Baltic countries and the region as a whole are pathologized.Because the concept of what civil society is, or is not, was based on Western understandings and Western practices. And it rendered civil society in the region invisible. In what ways does the production of scholarship and knowledge about the region continue to be based in very unequal power relationships, in such a way that it continues to pathologize the region?And these are very uncomfortable questions, because much like, you know, in the late eighteenth century when the Lithuanian Polish Commonwealth was divided between the three powers, we're facing the same question: Who is our ally? Because we have learned that Russia is definitely not, but the West is also a problematic ally.This is where I think the question of what it means to center the study of the region in the theory, in the practice, in the questions that actually originate from the ground up, are so important. And I'm not ditching all Western scholarship out the window. That would be throwing the baby out with the bathwater.But I'm saying, what does it mean to balance? What does it mean to center? What does it mean to change the parameters of the conversation?BGG: Those are some weighty questions. I think they're good questions that the field is, I would say not even starting to engage with, but is engaging with, which is really excellent, but it's a long path.As anyone who is a scholar of decolonization will tell you, it doesn't happen overnight. It doesn't happen over a decade. It's sort of a continuous process. So, I think that is where we're going to have to leave it, knowing that there is so much more we could have talked about. But, Gražina, thank you so much.This has been a fascinating conversation. Thank you for joining Baltic Ways.GB: Thank you so much for having me, Ben. It's been a privilege.BGG: Thank you for listening to this episode of Baltic Ways, a co-production of the Association for the Advancement of Baltic Studies and the Foreign Policy Research Institute (FPRI). A note that the views expressed in this and every Baltic Ways episode do not necessarily reflect those of AABS or FPRI.To ensure you catch the next episode of Baltic Ways, make sure you're subscribed to your podcast feed or wherever you get your shows. Thanks so much, and we'll see you next time. Get full access to FPRI Insights at fpriinsights.substack.com/subscribe

Leitura Bíblica Do Dia: GÊNESIS 21:1-7 Plano De Leitura Anual: 1 REIS 3–5; LUCAS 20:1-26  Já fez seu devocional hoje? Aproveite e marque um amigo para fazer junto com você! Confira: O comediante John Branyan disse: “Não inventamos o riso. Não foi ideia nossa. Foi nos dado por Deus, que sabia que precisaríamos dele na vida. Porque Ele sabia que teríamos dificuldades, que teríamos lutas, sabia […] que as coisas aconteceriam [...] o riso é uma dádiva”. Uma rápida olhada nas criaturas de Deus pode trazer risos, seja por causa de suas esquisitices (como os ornitorrincos) ou travessuras (como as lontras). Deus fez mamíferos que vivem nos oceanos e pássaros de pernas longas que não podem voar. Deus claramente tem senso de humor, e porque somos criados à sua imagem, também temos a alegria do riso. Vemos a palavra riso pela primeira vez na Bíblia na história de Abraão e Sara. Deus lhes prometeu um filho, apesar da idade deles: “…você terá seu próprio filho…” (GÊNESIS 15:4). E Deus tinha dito: “Olhe para o céu e conte as estrelas […] Este é o número de descendentes que você terá” (v.5). Quando Sara deu à luz aos 90 anos, Abraão chamou seu filho de Isaque, que significa “riso”. Sara declarou: “Deus me fez sorrir. Todos que ficarem sabendo do que aconteceu vão rir comigo!” (21:6). Surpreendeu-a que ela pudesse amamentar uma criança na sua idade! Deus transformou seu riso cético, quando ela soube que daria à luz (18:12), em risos de pura alegria. Graças a Deus pela dádiva do riso!Por: ALYSON KIEDA 

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Ao domingo um tema social ou cultural angolano, saúde com a Dra. Graça e a rubrica “Fala África” em que conversamos com jovens influencers, músicos, líderes comunitários, jovens com novas ideias e projectos. Horário: Sáb-Dom Hora UTC: 1700 Duração: 60 min

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Anexos al abecé de la música popular de Brasil en forma de compilaciones. Intervienen: Grupo Raça Negra, Bebeto, Bernardete, Senti Firmeza, Almir Guineto, Solange, Trockadilho e Banda Sereno, Pedrinho da Flor e Luiz Carlos, Leci Brandâo, Grupo Um Toque a Mais, Elson, Grupo Cheio de Graça, Eliana de Lima e Luiz Carlos, Jorge Aragâo, Eliane Machado, Zeca Pagodinho y Os Originais do Samba.Escuchar audio

Ukrainians have resisted Russia's aggression for years. Since the full-scale invasion of their country in 2022, Ukrainian women in particular have taken on important roles on the frontlines, in civil society, and at home. Gražina Bielousova's research examines how Ukrainian leftist feminists advocate for their causes at home and abroad, facing distinct sets of challenges as they attempt to defend their country. The Ukrainian case is also distinct in comparison to Latvia and Lithuania, whose organizing takes on different shapes for the same cause. Bielousova joins Ben Gardner-Gill to explain these interactions and discuss the ongoing process of decolonization in Baltic Studies.TranscriptBen Gardner-Gill: Hello, and welcome to Baltic Ways. I'm your co-host, Ben Gardner-Gill. Today we're talking with Gražina Belousova. Gražina is a feminist scholar of race, religion, and gender in post-Soviet Europe. She earned her PhD from Duke University in 2022. Currently, she is a postdoctoral scholar at Vilnius University's Institute of International Relations and Political Science and a researcher at Vytautas Magnus University.Her current research project focuses on leftist feminisms in East Europe in light of Russia's war against Ukraine, which will culminate in her first book, What's Left of Feminism in East Europe.Gražina, welcome to Baltic Ways.Gražina Belousova: Thank you so much for having me, Ben.BGG: So let's kick off by just hearing a little bit more about your background. I know you finished your PhD pretty recently. Could you tell us a little bit more about how you got into academia, sort of your research interests, and what you're working on at the moment?GB: Right. Yes, I just defended my PhD in 2022. It's hard to believe that it's been nearly three years now. In my PhD, I focused on historical matters. My PhD was in religion and cultural anthropology. And one of the things that I found missing when I was trying to theorize the part of the world that I call home and that most of the world calls Eastern Europe—I realized that I was lacking a solid theory that would bridge economics, anthropology, and religious studies.I wanted to understand how religious difference, especially perceived religious difference, played a role in creating the space that we call Eastern Europe today. And that took me to 18th and 19th century travel writings by Western travelers, oftentimes who were on an official mission, to the edges or to the depths of the Russian Empire.So I've read a lot of ambassadors' letters. I've read a lot of dispatches from St. Petersburg and Moscow, trying to understand how Westerners thought about that religious difference and how that thinking structured their understanding of what this place was and why it was different. What I tried to argue is actually that perceived religious difference was at the root of thinking of Eastern Europe as something different.Now, when I chose to embark on that topic, I had to put another topic aside, which was the question of very contemporary matters, the question of leftist political thought and feminism. At that point, it felt to me more pertinent to write the kind of theory that I felt was missing. When I was given the opportunity to pursue a postdoctoral position at Vilnius University Institute of International Relations and Political Science, I pitched this idea to them.And we very quickly pulled together the application. And the next thing I knew, I was embarking on a project on leftist feminisms in Eastern Europe in light of the war in Ukraine. So, the path was windy, but here I am today, knees and elbows deep, in the project on leftist feminism.BGG: Wonderful. I mean, a windy path is going to be familiar to so many people listening.So, no surprise and no surprise as well that the full-scale Russian invasion of Ukraine has really impacted your work and your life as it has for many of us. So tell us a little bit more about that.Over the last three years, we've been watching and seeing the horrors in Ukraine. From your perspective, from your academic work, what are some of the main things that you're looking at?GB: One of the things that I'm particularly interested in is the way that groups that are on the edges of society, on the margins of society, such as leftists, such as feminists, and especially leftist feminists—when the two come together and try to articulate their social and political vision and explain to themselves and to their fellow compatriots and oftentimes foreign donors, in my case, also Western leftist feminists, their relevance, how they're trying to articulate their position.War has a penchant for heightening nationalist tendencies. And this is not some kind of particular Eastern European pathology. War anywhere is going to produce these results. That is normal. People defend themselves and articulate themselves on the basis on which they're being attacked, on the basis on which they're being bombed.So this is what we are seeing in Ukraine. Leftism in Eastern Europe, because of the Soviet past, is often associated with Soviet nostalgia. Feminism, on the other hand, is oftentimes seen as something antithetical to national identity, something that is imported from the West, and something that either has no relevance or can be dangerous, especially when questions of national unity, questions of national defense come about.That is one of the reasons why I embarked on this journey, and this is one of the reasons why Ukraine had to be part of this picture. Because while the other countries that I'm looking at—Lithuania, Latvia, Poland, and Moldova—experience the threat of invasion, Ukraine is under attack.And one of the things that I'm finding is that Ukrainian leftist feminists are incredibly resourceful and incredibly gifted at articulating their relevance.One of the things that I'm going to say that stems from that understanding of leftist feminism that's erroneous, but that's pervasive, is that Ukrainian leftist feminists do not debate the legitimacy of the Ukrainian state. What is in question is the way things are happening under the conditions of war.The questions of most vulnerable people—so questions of what happens with people with disabilities, questions of what happens to single mothers, questions of what happens to the elderly people who are maybe unable to evacuate, questions of what happens to the working class people—all of these things are at the forefront of their minds. They're trying to be the advocates of their pleas to the larger society, while at the same time trying to articulate Ukraine's right to self-defense to Western leftist feminists.BGG: So they have both this tension, maybe tension is the wrong word, tell me if it isn't, but they have this tension internally where they're trying to advocate for what they see as justice or what is right with a domestic audience who, understandably, may be more frequently focused on what's happening at the front lines.And then there's also this international question, the foreign audience for these Ukrainian leftist feminists, who have a very different perspective on the Russia-Ukraine conflict. And I specifically use that verbiage instead of Russia's invasion of Ukraine because they're going to think about it very differently.So let's split those out a little bit, and I want to start with the domestic. You talked about the advocacy of these leftist feminists for the most marginalized groups in society, for those who are most vulnerable.In your view, where have they been most successful, perhaps? Where have they seen actual progress happen from their advocacy?GB: One of the things that immediately comes to mind, and many of my interlocutors were directly involved with, is the nurses' movement–the unionization and self-organization of the nurses.There is a movement called Be Like Nina, referring to one of the nurses seen as a pioneer of resisting exploitation. And, of course, under the conditions of war, the labor of nurses is incredibly valuable and needed, but not always appropriately compensated. This is what we can call essential labor, especially when we talk about the front lines, where people are wounded.Many of them are wounded very badly on a daily basis. However, there are other things that are happening in the background as well. While a lot of the resources are pulled to the front, there are people who are experiencing regular daily struggles with their health. And the nurses are being stretched very thin.And this was something that was really amazing to me. This was really one of the very few instances where I saw academics who are leftist feminists actually touching the ground with their ideas: where they got involved with helping the nurses organize, but not taking the center stage, where they acted as support, as a resource, but not overtaking the movement, rather creating the conditions under which nurses themselves could articulate what it was that they needed, what their goals were.And that was incredibly impressive to me because healthcare is severely underfunded across the whole region, and to achieve such tangible goals as wage increases and regulations that empower nurses to do their job was truly impressive. With every conversation with a woman—because I specifically talk only to women—I just felt sheer amazement, because this is so contrary to so many imaginations of what civil society, self-organization, or networks are like in Eastern Europe.This is so contrary to what some have called ‘uncivil' society. What is happening is really self-organization and civil society at its best, organized by women who are oftentimes stretched very thin, not just at work, but also at home, women whose husbands are potentially on the front lines.So to me, I really cannot think of anything else that, in terms of real life impact and in terms of transforming people's lives, has been grander (I'm going to go for that word) than this.BGG: That's remarkable, and thank you for bringing that. I had very little idea of this progress and this happening.So you use the term civil society, which I think is quite apt, and Western conceptions of civil society in the region that we call Eastern Europe can be highly misguided. Let's just put it like that. I think back to a webinar that the Association for the Advancement of Baltic Studies (AABS) hosted on Ukrainian civil society, democratization, responses to the war, and we have this comparative Ukrainian and Baltic perspective, where we looked at how Ukrainian civil society was responding.We looked at how Baltic civil society was responding, and you're doing something similar in your research here. You're looking at Latvia and Lithuania as two of the other case studies, in addition to Poland, Moldova, and, of course, Ukraine. One thing that I think we can all observe just from watching the news, let alone being in the countries as well, is that civil society across the region has had this really robust response in the last few years.So could you speak a little bit more to that in the comparative cases outside of Ukraine that you're looking at in your research, especially Latvia and Lithuania?GB: For sure. I think that in order to theorize civil society and the region in general, we need better theory than has been used often to talk about civil society at large.Here, for example, I'm thinking about Emily Channel Justice and her work and the way that she articulates the notion of self-organization. The way that she thinks about Ukraine, especially in the context of Maidan. The way that it left a self-organization, but that can be applied also to any form of civil society, regardless of ideology, is really a network of decentralized, self-organized people's groups.If you were to look for some kind of central organizing pattern, or some kind of centralized way of doing things, most likely you're not going to find it because it's based on personal network, connections, and localized issues. And I think that's definitely something that I'm seeing in Ukraine.One of the things that I'm seeing in Lithuania and Latvia is that it's going to differ slightly because there are going to be more central organizing figures. If we talk about organizing support for Ukraine, one of the things that we're going to see is that people are going to point to nationwide initiatives.Right now in Lithuania, there is an initiative called Radarum, which is a play on words, on radar and on darom, which is a Lithuanian word for let's do it. And it's a nationwide initiative to collect funds to purchase drones and anti-drone equipment for Ukraine. And there are particular faces that we associate with this initiative.National television is running ads for it. So there's a little bit more of a centralized sense to it. But once again, I would say that this is the mainstream way of organizing civil society, which, of course, with Westernization, has taken on some of the patterns that are similar to the West.If we look towards the left, we're going to see very much that it is self-organized, small groups of people who take different initiatives, such as raising funds for medical care, such as raising funds for queer people in Ukraine. So the more mainstream we go, the more patterns that are akin to those that we see in the West we're going to see.That is also going to be true in Latvia. The further left we go, the more organic, grassroots, self-organized cells of people we're going to find who participate in smaller, less visible initiatives. So that's probably the best way that I can explain the difference.BGG: Got it. We see this distinction of centralization and decentralization.One could consider these different types of movements organic in their own ways, but different in different ways. When one thinks of leftist organizing, which has a long and rich history, organic is sort of one of the key words.It's perpetual, and these society-wide initiatives, like what's currently going on in Lithuania, that we've seen across other countries over the last few years, are maybe a little bit less frequent and less common. So there's an important distinction there.So I want to pivot to the international dimension of how the Ukrainian leftist feminists are talking, especially with Western counterparts. And by Western, we mean Western Europe. We mean American and Canadian. We mean Western, as in not Eastern Europe. So could you talk a little bit about the challenges they're facing there?I think I alluded to it earlier, and you alluded to it earlier, but could you dive a little bit more into that discourse, that dialogue between the Ukrainians and their counterparts?GB: This is the main point of contention. What does it mean to be leftist? How much does local experience shape being leftist?What is the relationship of the left to the national question? And I think this is where we are seeing the real tension. Underlying this tension, of course, is the question of Russia. Let me try to unpack this. And I'm going to start from the other end than I listed, which is with the question of Russia.Eastern European in general, and Ukrainian in particular, leftist feminists have a very different understanding as to what Russia is in terms of geopolitics than the Western counterparts are going to have. This stems from very different histories. Western leftism—especially the new wave of leftism that arose in the sixties and the seventies—in many ways has redefined itself not just through the questions of class, which I would argue were lost to some extent. They lost their centrality.And they redefined themselves through the anti-colonial, anti-racist struggle. And that struggle was particularly important because after the fall of the formal colonial system, the colonial patterns of economic exploitation, of social exploitation, of brain drain still very much persisted. And naming that and defining themselves against Western neoimperialism or neocolonialism in the Global South was one of the most defining features of the Left, both in the Global South and in the West. Now, Russia at that time had positioned itself as the ally of the colonized countries. And some of it was pure show, and some of it was actual money, resources, and help that were sent, for example, to Angola. And that made a real difference. Whether that was genuine concern for the colonized people or whether that was an ideological tool is a matter of debate.Whatever it was, it had a profound impact on the way that Western leftists relate to Russia. They continue to see Russia out of that tradition, in many ways, as an ally against Western capitalism and imperialism. Their empire, against which they define themselves, continues to be in the West, and oftentimes is seen as centered on the United States.The empire against which we define ourselves in Eastern Europe is Russia, because Russia was the colonizing power in a very real sense in the region. It was our empire that subjugated us. It was the colonial power that engaged in just about every single practice in which any colonial power engages in the region.For us, if we think outside of ourselves, Russia continues to be the colonial power in the way that it relates to Central Asia, in the way that it relates to the indigenous people of Siberia, in the way that it continues to conduct business. So both the left in the West and the left in the East continue to define themselves against the empire, but disagree on who the empire is.The fundamental difference is the question of Russia. Because of the way that Western leftists, and particularly Western leftist feminists, have been taught to see the world, the way that they have been habituated to see the world, they're unable to see Russia as an aggressor. They're unable to change their narrative about how NATO might act.And of course, the criticisms of continued Western abuses of power, especially when they center on the United States—such as Afghanistan or such as Iraq, but also here in the European context, intra-European context, Serbia is another context in which that comes up—are highly debatable questions, but they're seen a certain way. They're understood in a certain way by Western leftists. And because of Russia's criticism of the West, Western leftists see it as a natural ally, or at least as an equally guilty party.BGG: That's a really great explanation. I think the way that you've laid that out makes a lot of sense.It also harkens back to where I want to bring this, which is the debate that has been going on in Baltic studies and other academic fields, especially those focusing on the region, about thinking about Baltic history in particular as a colonial history and thinking about what it means to decolonize Baltic studies as a field, to decolonize our academic thinking. There have been a lot of discussions.I know that we were in the same room at the AABS panel at Yale last year on that fantastic panel about decolonization. Where do you think this leads with regard to your research specifically? There's already this trend in this field. I get the sense that you are an advocate and moving forward in land seeking for the field as a whole to move in that direction.What do you think the next steps are? What paths do you think could be taken? What do people need to be thinking about that they may not already be thinking about?GB: Well, I think for me, the key question when we are talking about Baltic studies and decolonization is what is it that we talk about when we talk about decolonizing Baltic studies or Baltic countries?Because I think sometimes we're talking about four different things. We are talking about the question of colonialism and coloniality. That's one. We are talking about imperialism, Russian imperialism, and Russian imperiality. We are talking about Russification and what it means to de-Russify. And we are also talking about Sovietization and what it means to de-Sovietize.And I would argue that while these four concepts are very much interrelated, they have very different agendas. So, I think it's a question of definitions. How do we define what our agenda is? Which of the four do we have in mind when we talk about decolonizing Baltic countries, Baltic studies, or anything else?And I would say that each of the four has its place and is significant. But the flip side of that, especially if we stay with the question of decolonization, is the question of Western theory, practice, and scholarship as it relates to Baltic studies. Because if we go back to the early questions in the conversation of what is civil society and whether there is a civil society, Baltic countries and the region as a whole are pathologized.Because the concept of what civil society is, or is not, was based on Western understandings and Western practices. And it rendered civil society in the region invisible. In what ways does the production of scholarship and knowledge about the region continue to be based in very unequal power relationships, in such a way that it continues to pathologize the region?And these are very uncomfortable questions, because much like, you know, in the late eighteenth century when the Lithuanian Polish Commonwealth was divided between the three powers, we're facing the same question: Who is our ally? Because we have learned that Russia is definitely not, but the West is also a problematic ally.This is where I think the question of what it means to center the study of the region in the theory, in the practice, in the questions that actually originate from the ground up, rather than are solely important. And I'm not ditching all Western scholarship out the window. That would be throwing the baby out with the bathwater.But I'm saying, what does it mean to balance? What does it mean to center? What does it mean to change the parameters of the conversation?BGG: Those are some weighty questions. I think they're good questions that the field is, I would say not even starting to engage with, but is engaging with, which is really excellent, but it's a long path.As anyone who is a scholar of decolonization will tell you, it doesn't happen overnight. It doesn't happen over a decade. It's sort of a continuous process. So, I think that is where we're going to have to leave it, knowing that there is so much more we could have talked about. But, Gražina, thank you so much.This has been a fascinating conversation. Thank you for joining Baltic Ways.GB: Thank you so much for having me, Ben. It's been a privilege.To ensure you catch the next episode of Baltic Ways, make sure you're subscribed to your podcast feed or wherever you get your shows. Thanks so much, and we'll see you next time.(Image: Facebook | Феміністична майстерня)Baltic Ways is a podcast from the Association for the Advancement of Baltic Studies, produced in partnership with the Baltic Initiative at the Foreign Policy Research Institute. The views and opinions expressed in this podcast are those of the authors and do not necessarily reflect the official policy or position of AABS or FPRI. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit fpribalticinitiative.substack.com

Pedro Pinto (CH), Jamila Madeira (PS) e Maria da Graça Carvalho (AD) trocaram acusações sobre quem tem prejudicado a região e estratégias sobre a captação de mão de obra, especializada ou não.See omnystudio.com/listener for privacy information.

O filmie Andrzeja Wajdy pt. "Panny z Wilka" (1979) rozmawiam z prof. dr hab. Grażyną Stachówną, autorką książki pt. "Trzy dwory. O 'Pannach z Wilka' - prawdziwych, literackich i filmowych", wydanej przez Wydawnictwo Universitas.

Viver uma vida religiosa é uma das formas mais eficazes de desprezar o amor de Deus. Isto se dá, porque a religião faz os filhos de Deus acreditarem que ainda não têm tudo que o Criador já os concedeu por Seu amor e que é necessário, portanto, “buscar” as bênçãos através de seus esforços. E uma das principais “buscas” é a da vida eterna ― bênção esta que foi prometida e provida pelo Pai antes da criação do mundo e que já foi dada gratuitamente para todos os eleitos do Senhor.(Gravação do Estudo da Graça de Deus transmitido ao vivo no domingo, dia 04/12/2022)---------------------------------------­­­­­­­­----------SEJA UM SEMEADOR!CLIQUE AQUI ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/2srbORG⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Ajude-nos a manter (e a crescer) o nosso trabalho de divulgação do Evangelho da Graça de Deus. Desde já o nosso MUITO OBRIGADO pelo seu apoio.----------------------------------------­­­­­­­­----------Leia GRATUITAMENTE os livros de nosso Ministério:LIVRARIA ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.loja.abencoados.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------­­­­­­­­----------Instagram - Cristiano França ➜  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://instagram.com/cfeleito⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Aplicativo (Android, iPhone, Windows e Mac) com Rádio 24h e muito + ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://app.abencoados.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Página do MIGG no Facebook ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/evangelhogenuino/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Página do MIGG no Twitter ➜ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.twitter.com/infomigg⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------­­­­­­­­-Participe de nosso Canal Oficial no Telegram e receba estudos em Graça, links, folhetos digitais de evangelização, conteúdos exclusivos e todas as demais informações de nosso Ministério.ACESSE O LINK ABAIXO através de seu telefone ou pesquise no Telegram: MIGG Canal Oficial.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://t.me/canalmigg⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------­­­­­­­­--

Trzysta. Ładna liczba. A skoro dalej są osoby które to słuchają, to dalej będziemy to robić. Mamy dla Was moc zmian, niespodzianek, pewnej naturalnej ewolucji Podcastu. Przemyśleliśmy sobie wszystko, przeanalizowaliśmy ankiety i wprowadziliśmy szereg zmian. Mam nadzieję, że przypadną Wam do gustu. A w odcinku powiemy sobie o najnowszej części Assassin's Creed, dowiecie się jak było chyba na najgłośniejszej premierze tego roku w kinach, czyli Minecrafcie oraz dajemy Wam recenzję jedynego przeciwnika i konkurenta dla serii The Sims, czyli Inzoi. Gra wyszła na PC we wczesnym dostępie i testuje maszyny do pisania całkiem intensywnie. Na koniec podziękowania dla Was za te 300 odcinków, a My już planujemy co dalej. Trzymajcie się i Miłego Dnia!!Minecraft The MovieInzoiTemat Główny: Assassin's Creed ShadowsMożecie komentować pod odcinkiem, na naszym fanpage'u oraz możecie wysłać do nas maile. Poza tym jesteśmy na Youtube'ie i Spotify.Newsletter: https://forms.gle/iVS3Q1su9b6aUXzj8Patronite: Bezimienny Podcast Ogólny: podcast@bezimienny.plMuzyka: LukHash - Keygen Hosted on Acast. See acast.com/privacy for more information.

Kako se iz Novog Sada gradi firma koja sarađuje sa globalnim gigantima u oblasti AI i analitike? U 313. epizodi Pojačala, Ivan razgovara sa Nenadom Božićem, jednim od najvažnijih ljudi domaće tech scene i osnivačem kompanije SmartCat. Kroz otvoren i iskren razgovor, Nenad deli svoj razvojni put – od ranih dana u štampariji i pravljenja prvih web sajtova, preko rada u velikim IT firmama, do odluke da osnuje kompaniju koja danas razvija napredna AI rešenja i sarađuje sa klijentima širom sveta. Otkrićete kako se gradi tehnološka firma iz Srbije koja uspeva na globalnom tržištu, šta znači stvarati kulturu poverenja sa klijentima, kako se prelazi put od inženjera do lidera, kao i zašto je ponekad prva svađa sa klijentom – pravi početak saradnje. Nenad priča o svom odnosu prema učenju, radoznalosti, mentorstvu, greškama koje su ga oblikovale, kao i izazovima koje donosi vođenje firme u industriji koja se neprestano menja. Teme u epizodi: - Najava razgovore - Početak razgovora - Kad porastem biću - Formativni uticaji - Nestandardno učenje - Baratanje podacima - Body leasing - Građenje poverenja - Percepcija kao strategija - Mindset vs. skill set - Prihvatanje novih tehnologija Podržite nas na BuyMeACoffee: https://bit.ly/3uSBmoa Pročitajte transkript ove epizode: https://bit.ly/42K259K Posetite naš sajt i prijavite se na našu mailing listu: http://bit.ly/2LUKSBG Prijavite se na naš YouTube kanal: http://bit.ly/2Rgnu7o Pratite Pojačalo na društvenim mrežama: Facebook: http://bit.ly/2FfwqCR Twitter: http://bit.ly/2CVZoGr Instagram: http://bit.ly/2RzGHjN

Michael Jace. Grał detektywa w serialu „The Shield: Świat gliniarzy”, a w prawdziwym życiu stał się mordercą. Scott Sills. Ekspert amerykańskiego programu “Lekarze” został oskarżony o morderstwo.

Începem cu un moment istoric pentru Cătălin Striblea și Radu Naum. Sunt de acord că se circulă al naibii de greu în București (filmarea este înregistrată vineri, 28 februarie, traficul a fost înfiorător). Începem apoi programul de confruntări cu o noțiune pe care am auzit-o foarte des în ultimul timp, care spune că domnul Trump este dictator. Am stabilit și taberele, purcedem. 05:00 Trump este un dictator. Argumentele lui Radu Naum  13:30 Javier Milei versus Ilie Bolojan 18:01 ”Aș vrea să fiu dictator pentru o zi” 22:24 Grațierea atacatorilor de la Capitoliul SUA 28:00 Plecarea fraților Tate din România 31:57 Este Viktor Orban dictator? 38:50 Este posibil al 4-lea mandat pentru Trump? 48:52 Minciuni + putere = dictatură 56:18 Opinii CNN 1:03:00 Scenariu posibil

Welcome to the Social-Engineer Podcast: The Doctor Is In Series – where we will discuss understandings and developments in the field of psychology.   In today's episode, Chris and Abbie are discussing Why Do We Cry? They will talk about the psychological and biological influence on our crying, as well as those that cry too much, too little, and how to get support to find the right balance. [April 7, 2025]   00:00 - Intro 00:16 - Dr. Abbie Maroño Intro 00:31 - Intro Links -          Social-Engineer.com - http://www.social-engineer.com/ -          Managed Voice Phishing - https://www.social-engineer.com/services/vishing-service/ -          Managed Email Phishing - https://www.social-engineer.com/services/se-phishing-service/ -          Adversarial Simulations - https://www.social-engineer.com/services/social-engineering-penetration-test/ -          Social-Engineer channel on SLACK - https://social-engineering-hq.slack.com/ssb -          CLUTCH - http://www.pro-rock.com/ -          innocentlivesfoundation.org - http://www.innocentlivesfoundation.org/                                 02:55 - The Topic of the Day: Why do we cry? 03:23 - An Emotional Release 04:50 - Biologically Speaking 06:15 - Crying Too Much? 10:14 - Chemical Reaction 12:12 - Let It Out! 15:25 - Suppression Depression 18:38 - Symptom, Not Cause 20:32 - The Hormone Effect 21:22 - Best Next Steps 23:53 - Wrap Up 24:23 - Next Month: Emotional Regulation in the Workplace 25:25 - Outro -          www.social-engineer.com -          www.innocentlivesfoundation.org   Find us online: -          Twitter: @DrAbbieofficial -          LinkedIn: linkedin.com/in/dr-abbie-maroño-phd -          Instagram: @DoctorAbbieofficial -          Twitter: @humanhacker -          LinkedIn: linkedin.com/in/christopherhadnagy     References: Bagby, D. G. (1999). Seeing through our tears: Why we cry, how we heal. Augsburg Books. Bylsma, L. M., Gračanin, A., & Vingerhoets, A. J. (2019). The neurobiology of human crying. Clinical Autonomic Research, 29, 63-73. Feeny, N. C., Zoellner, L. A., Fitzgibbons, L. A., & Foa, E. B. (2000). Exploring the roles of emotional numbing, depression, and dissociation in PTSD. Journal of traumatic stress, 13, 489-498. Gračanin, A., Bylsma, L. M., & Vingerhoets, A. J. (2014). Is crying a self-soothing behavior?. Frontiers in psychology, 5, 82046. Holguín-Lew, J. C., & Bell, V. (2013). “When I Want to Cry I Can't”: Inability to Cry Following SSRI Treatment. Revista Colombiana de Psiquiatría, 42(4), 304-310. Lilley, M. (2019). Why We Cry: The Science of Tears. Compass Point Books. Millings, A., Hepper, E. G., Hart, C. M., Swift, L., & Rowe, A. C. (2016). Holding back the tears: Individual differences in adult crying proneness reflect attachment orientation and attitudes to crying. Frontiers in psychology, 7, 196642. Ramirez, S. M., Glover, H., Ohlde, C., Mercer, R., Hamlin, C., Goodnick, P., & Perez-Rivera, M. I. (2001). Relationship of numbing to alexithymia, apathy, and depression. Psychological Reports, 88(1), 189-200. Steer, R. (2011). Self-reported inability to cry as a symptom of anhedonic depression in outpatients with a major depressive disorder. Psychological reports, 108(3), 874-882. Trimble, M. (2014). Why humans like to cry: Tragedy, evolution, and the brain. Oxford University Press. Vingerhoets, A. J., & Bylsma, L. M. (2016). The riddle of human emotional crying: A challenge for emotion researchers. Emotion Review, 8(3), 207-217. Vingerhoets, A. J., & Scheirs, J. G. (2012). Crying and health. In Adult crying (pp. 227-246). Routledge. Vingerhoets, A. J., Cornelius, R. R., Van Heck, G. L., & Becht, M. C. (2000). Adult crying: A model and review of the literature. Review of General Psychology, 4(4), 354-377. Walter, C. (2006). Why do we cry?. Scientific American Mind, 17(6), 44-51.

"Bem-aventurados os pobres em espírito, porque deles é o Reino dos Céus;" Mateus 5:3"Naquela mesma hora Se alegrou Jesus em Espírito, e disse: Graças Te dou, ó Pai, Senhor do Céu e da Terra, que escondeste estas coisas aos sábios e inteligentes, e as REVELASTE ÀS criancinhas; assim é, ó Pai, porque assim Te aprouve." Lucas 10:21"E, interrogado pelos fariseus sobre quando havia de vir o Reino de Deus, respondeu-lhes, e disse: O Reino de Deus não vem com aparência exterior. Nem dirão: Ei-lo aqui, ou: Ei-lo ali; porque eis que o Reino de Deus está dentro de vós." Lucas 17:20-21

Kako je izgledalo jutro 6. aprila 1941. u Beogradu? Građane su u sred noći budili zvuci sirena, a već nekoliko sati kasnije nad grad su se nadvili avioni Luftvafea, donoseći smrt i razaranje. Tog kobnog dana Beograd je postao poprište užasa, a ulica po ulica, dom po dom, bili su pretvoreni u zgarišta. U ovoj epizodi, zajedno sa našom istoričarkom umetnosti doktorkom Jovanom Milovanović i posebnim gostom, profesorom Radosavom Tucovićem iz Instituta za savremenu istoriju, istražujemo ne samo tragične događaje tog dana već i ono što je usledilo. Kako su preživeli Beograđani nastavili sa životom među ruševinama? Koji su simboli stradanja, a koje su priče o ljudskoj snazi i otporu ostale u sećanju? Otkrićemo kako je bombardovanje oblikovalo društvenu i kulturnu scenu glavnog grada, ali i kako je umetnost našla put da sačuva sećanje na taj strašni trenutak. Pridružite se ovoj uzbudljivoj epizodi u kojoj istorija oživljava kroz sećanja, analize i fascinantne priče iz života Beograda tokom Drugog svetskog rata.

Vamos mergulhar no fascinante processo de criação de enredos e explorar os desafios de trabalhar com literatura e ficção histórica. Como transformar fatos em narrativas envolventes? Vem conferir! AUDIBLE Ouça T-Zombii: O Livro dos Vivo, um Original Audible: https://jovemnerd.page.link/Audible_TZombii_2_NerdCast LIVE OSCAR DE PIJAMA 2025 Ative o lembrete e não perca a live: https://www.youtube.com/watch?v=kj4RIL97cEQ LUIZALABS Instagram Luizalabs: https://jovemnerd.page.link/Luiza_Labs_IG Blog do Luizalabs: https://jovemnerd.page.link/Luiza_Labs_Site Página de Carreiras: https://jovemnerd.page.link/Magalu_Carreiras PEDIDOS DE DOAÇÃO Pedido de Doação de Sangue para Antônia Rodrigues Mororó - Para a Reserva Cirúrgica Cardíaca do Hospital Salgado Filho. Local:Un. Niterói- R. Almirante Tefé, 594, Centro, Niterói, RJ / Uni. Nova Iguaçu - R. Cirílo, 183 - Juscelino, Mesquita - RJ, 26550-120 Pedido de Doação de Sangue AB+ para Thiago Eduardo Cidral Rudnik. Local: Hemocentro de Joinville - Av. Getúlio Vargas, 198 - Anita Garibaldi, Joinville - SC, 89202-000. Observação: Mesmo que você não seja AB+, doe! O Hemocentro pode direcionar sua doação para outros pacientes e repor os estoques de AB+ conforme a necessidade. Pedido de Doação de Sangue para Sr.Darcy Azevedo. O número do paciente: 4312885 - Local: Rua Iguatinga, 382 - Santo Amaro, São Paulo - próximo à estação Largo Treze (linha Lilás do metrô). Pedido de Doação de Sangue para João Lucas de Santana Donário de 5 anos - do tipo sanguíneo A+. Local:GSH - Banco de Sangue Serum - Unidade Centro, Av. Mal. Floriano, 99 - Centro, Rio de Janeiro - RJ Pedido de Doação de Sangue para Luzia Ferreira de Sousa que está na UTI - Código: 4286211. Local: Hemoclínica de Brasília - CENTRO MEDICO DE BRASILIA - 716 SHLS Bloco C Entrada B TÉRREO - Asa Sul, Brasília - DF Pedido de Doação de Sangue para Lívia Kelly Lopes da Silva de qualquer tipo sanguíneo - Código: 81983660636. Local: Hemope -  R. Joaquim Nabuco, 171 - Graças, Recife - PE CONFIRA OS OUTROS CANAIS DO JOVEM NERD  E-MAILS Mande suas críticas, elogios, sugestões e caneladas para nerdcast@jovemnerd.com.br APP JOVEM NERD: Google Play Store |  Apple App Store ARTE DA VITRINE: Randall Random Baixe a versão Wallpaper da vitrine EDIÇÃO COMPLETA POR RADIOFOBIA PODCAST E MULTIMÍDIA