Podcasts about Grua

Escucha el motivo porqué aun grita poco para lo que podía haber pasado

Tune in today to listen to the amazing story of Colorado River guide Kenton Grua's wild 277 mile record-breaking speed run down the center of the Grand Canyon. See omnystudio.com/listener for privacy information.

In Folge 274 von "Ausgesprochen: Fröhlich mit Schäfer" reden die beiden Podcasterinnen über erneute Motorschäden, die elendige Grua und Fluchen auf Spanisch. All das und noch viel mehr in der aktuellen Folge. 

A análise do GP de Itália pelo Vasco Pinheiro, João Salviano, e Inês de Oliveira Martins. Podem apoiar o podcast em https://www.patreon.com/vff1 ou subscrevendo o nosso canal no YouTube. Vamos Falar de FUm, onde falamos apaixonadamente de F1.

Un podcast friki de improvisación, donde unos amigos nos juntamos a comentar las últimas novedades y curiosidades sobre Cine, series, videojuegos, comics y demás cosas que se nos ocurran. No te contamos nada nuevo, pero te lo contamos igualmente. Dale a like y siguenos para no perder ninguno de los desvarios de esta panda de descerebrados. Podcast colaborador de Asociación Juvenil La Comarca (Torrevieja)

¿Queréis escuchar a un gallego cabreado? Aquí lo tenéis… este chico se enfada más que Abel Caballero cuando le apagan la luz.

Colby and Sean sit down with Weber State's Sports Information Director (SID) Paul Grua about his long tenure in Wildcat Athletics, the mammoth effort it took to make the Spring season happen for a number of sports on campus, and his favorite moment in Wildcat sports history.Special thanks to our sponsor, WildcatRack.com. Visit their website to check out all their latest Wildcat gear and follow them on Facebook or Instagram.Don't forget to follow us on Facebook, Twitter, and Instagram or join the Wildcat Fans FB group.

Na 58ª edição do podcast da Página Cinco: - Marina Colasanti e as grandes personagens de Clarice Lispector - aqui o caminho para a Feira do Livro do Sesc Amazonas: https://festivalliterario.sesc-am.com.br/ - A edição de 2020 da Flink Sampa - Festa do Conhecimento, Literatura e Cultura Negra: https://viradadaconsciencia.com.br/cultura/ruth-guimaraes-e-a-homenageada-da-flinksampa-2020/ - Novidades da Grua. - Pesquisa para mapear projetos de incentivo à leitura: http://obrasilquele.catedra.puc-rio.br/ - "Segura Minha Mão", de Guille Thomazi (Patuá), "Desarama", de Marcelo Quintanilha (Veneta), e "O Médico e o Monstro", de Robert Louis Stevenson (Antofágica), nos lançamentos. Nesses dias, na Página Cinco, tivemos: - Os livros favoritos de Kamala Harris, vice-presidente eleita dos Estados Unidos: https://www.uol.com.br/splash/colunas/pagina-cinco/2020/11/10/racismo-e-imigracao-a-lista-de-livros-favoritos-de-kamala-harris.htm - A biblioteca falsa de Carlos Bolsonaro: https://www.uol.com.br/splash/colunas/pagina-cinco/2020/11/12/livros-como-reflexo-do-que-somos-e-a-biblioteca-falsa-de-carlos-bolsonaro.htm O podcast da Página Cinco está disponível no Spotify - https://open.spotify.com/show/6QAoDVp8uQgzklw30rlPgH -, no iTunes - https://podcasts.apple.com/br/podcast/podcast-p%C3%A1gina-cinco/id1495082898 - no Deezer - https://www.deezer.com/show/478952 -, no SoundCloud - https://soundcloud.com/paginacinco - e no Youtube - https://www.youtube.com/channel/UClccqes0_XPegOwEJKgFe-A

The Interview: In this episode of the LDS Perspectives Podcast, Laura Harris Hales interviews Mark Ashurst-McGee, a co-editor of a new book, Producing Ancient Scripture: Joseph Smith’s Translation Projects in the Development of Mormon Christianity. The Book of Mormon is well known, but there were several subsequent texts that Joseph Smith translated after the Book of Mormon. This collaborative volume is the first to provide in-depth analysis of each and every one of Joseph Smith’s translation projects. The compiled chapters explore Smith’s translation projects in focused detail and in broad contexts, as well as in comparison with one another. The various contributors approach Smith’s sacred texts historically, textually, linguistically, and literarily to offer a multidisciplinary view. While most of the contributors are Latter-day Saints, not all are. From its inception, the book was meant to be a scholarly work that anyone could read and engage in—whether a member of the Church of Jesus Christ of Latter-day Saints or from any other branch of the Restoration or any denomination of Christianity or any other faith or no faith. Due to this intentional editorial decision, there is nothing in the book asserting or excluding supernatural involvement. The various translation projects are studied not in terms of the ancient origins they claim for themselves but rather in terms of their translation into English by Joseph Smith in the modern age. Here is a brief overview of the comprehensive coverage provided in the book: A chapter by religious studies scholar Christopher James Blythe examines Joseph Smith’s translation projects broadly within the Christian tradition of spiritual gifts, especially the gifts of speaking in tongues and the interpretation of tongues. A chapter by literary scholar Jared Hickman compares Smith’s teachings about the “translation” of scripture and the “translation” (bodily transfiguration and ascension) of prophets such as Enoch and Elijah, showing how these two types of translation are related. A chapter by historian Michael Hubbard MacKay investigates Joseph Smith’s earliest efforts toward translation, when he transcribed characters from the golden plates and sent a transcript thereof with Martin Harris to have it translated by prominent scholars like Samuel Mitchill and Charles Anthon. A chapter by scholars Amy Easton-Flake and Rachel Cope shows how Emma Hale Smith, Mary Musselman Whitmer, and other women made Joseph Smith’s translation work possible and how they took on the roles of witnesses to the golden plates and their translation. A chapter by scholarly writer Samuel Morris Brown investigates what the Book of Mormon has to say about the method of translation and related forms of scriptural generation. A chapter by religious studies scholar Ann Taves compares Joseph Smith and the “translating” of the Book of Mormon with Helen Schucman and the “scribing” of A Course in Miracles—another long and complex religious text produced within a relatively short period of time. A chapter by historian Richard Lyman Bushman explores how the Book of Mormon has a heightened and unusual awareness of its own construction as a book. It also considers how the early American history and culture of books and bookmaking may have influenced the way people understood this and other translation projects. A chapter by historian and comparative religion scholar Grant Hardy explores the similarities and differences between the Book of Mormon and Joseph Smith’s “thus saith the Lord” genre of commandments and other revelations (like those found in the Doctrine and Covenants), along with giving special attention to the rhetorical effect of the narrative history found in the Book of Mormon. A chapter by scholars David W. Grua and William V. Smith thoroughly investigates the text of the new account of John now found in Doctrine and Covenants 7. A chapter by New Testament scholars Thomas A.

The Interview: In this episode of the LDS Perspectives Podcast, Laura Harris Hales interviews Mark Ashurst-McGee, a co-editor of a new book, Producing Ancient Scripture: Joseph Smith’s Translation Projects in the Development of Mormon Christianity. The Book of Mormon is well known, but there were several subsequent texts that Joseph Smith translated after the Book of Mormon. This collaborative volume is the first to provide in-depth analysis of each and every one of Joseph Smith’s translation projects. The compiled chapters explore Smith’s translation projects in focused detail and in broad contexts, as well as in comparison with one another. The various contributors approach Smith’s sacred texts historically, textually, linguistically, and literarily to offer a multidisciplinary view. While most of the contributors are Latter-day Saints, not all are. From its inception, the book was meant to be a scholarly work that anyone could read and engage in—whether a member of the Church of Jesus Christ of Latter-day Saints or from any other branch of the Restoration or any denomination of Christianity or any other faith or no faith. Due to this intentional editorial decision, there is nothing in the book asserting or excluding supernatural involvement. The various translation projects are studied not in terms of the ancient origins they claim for themselves but rather in terms of their translation into English by Joseph Smith in the modern age. Here is a brief overview of the comprehensive coverage provided in the book: A chapter by religious studies scholar Christopher James Blythe examines Joseph Smith’s translation projects broadly within the Christian tradition of spiritual gifts, especially the gifts of speaking in tongues and the interpretation of tongues. A chapter by literary scholar Jared Hickman compares Smith’s teachings about the “translation” of scripture and the “translation” (bodily transfiguration and ascension) of prophets such as Enoch and Elijah, showing how these two types of translation are related. A chapter by historian Michael Hubbard MacKay investigates Joseph Smith’s earliest efforts toward translation, when he transcribed characters from the golden plates and sent a transcript thereof with Martin Harris to have it translated by prominent scholars like Samuel Mitchill and Charles Anthon. A chapter by scholars Amy Easton-Flake and Rachel Cope shows how Emma Hale Smith, Mary Musselman Whitmer, and other women made Joseph Smith’s translation work possible and how they took on the roles of witnesses to the golden plates and their translation. A chapter by scholarly writer Samuel Morris Brown investigates what the Book of Mormon has to say about the method of translation and related forms of scriptural generation. A chapter by religious studies scholar Ann Taves compares Joseph Smith and the “translating” of the Book of Mormon with Helen Schucman and the “scribing” of A Course in Miracles—another long and complex religious text produced within a relatively short period of time. A chapter by historian Richard Lyman Bushman explores how the Book of Mormon has a heightened and unusual awareness of its own construction as a book. It also considers how the early American history and culture of books and bookmaking may have influenced the way people understood this and other translation projects. A chapter by historian and comparative religion scholar Grant Hardy explores the similarities and differences between the Book of Mormon and Joseph Smith’s “thus saith the Lord” genre of commandments and other revelations (like those found in the Doctrine and Covenants), along with giving special attention to the rhetorical effect of the narrative history found in the Book of Mormon. A chapter by scholars David W. Grua and William V. Smith thoroughly investigates the text of the new account of John now found in Doctrine and Covenants 7. A chapter by New Testament scholars Thomas A.

En el programa de hoy hablaremos de un GP donde hubo absolutamente de todo. Hablamos de Alemania 2007. Comenzó en seco, luego lluvia torrencial, media parrilla fuera de pista o navengando directamente. Un debutante lider la mitad de las vueltas de su carrera. Hamilton en medio de la polémica injustamente y con decisiones muy arriesgadas. Adelantamientos alucinante y pilotos que casi llegan a las manos. Todo esto y mucho más en este programa. Participantes: David Moreno, Julio Romero, Oriol Martín, Adria Santos, Alex Rodriguez, Arturo Silva y Ángel Castillo Dirigen Ángel Castillo y Julio Romero Presenta Ángel Castillo Como siempre, esperamos que disfrutéis de este episodio y le deis a Me Gusta en IVOOX, lo compartáis en las redes sociales y si sois de Apple, que nos dejéis una reseña positiva en ITUNES. Medios de contacto: Facebook: https://facebook.com/bacfaaradio Twitter: BANDERA A CUADROS podcast: @cuadrosbandera Ángel Castillo: @acastillomarcos David Moreno: @drizzt699 David Gomez Gallardo: @DavidGmezGall Ruth Aranjuelo: @AranjueloRuth Julio Romero Vargas: @ilovecoches Ricardo Mateos: @Richard_21Javi Alex Rodríguez: @AlexManzaneque Sergio Rodríguez: @sergiorf97

Day 79 and slowly things are returning, restaurants are opening and the Government is giving away free money and claiming nobody died of Covid19.. although the regional Governments dispute this. Find out more: https://www.thesecretspain.com Day 79 Free Money Tuesday, and yesterday no deaths were reported due to the virus, but the regional Governments have disputed this. Our local hospital has only had a couple of cases last week and this week none.   The local beach has opened with a great many rules.  They believe that the beach will hold 19 thousand people.  Well even in the height of summer the local beach does not get that busy.   But the Spanish love to congregate together so now they are going to have to walk far from their favourite chiringuito bar to fulfil the rules of social distancing.   Speaking of social the local Socialist Mayor has been congratulating the Government on its plan for a minimum income for all citizens of Spain.  I am not sure how the money will be awarded, or on how they will means test people, but I was amused by the cultural response from at least one person replying to the Mayors Facebook Post, who said in Spanish, “This is a good thing because people deserve a little rest from work.”   Spain has a reputation for a land of feckless idlers who would rather be sitting in a shady bar than a busy office or building new relationships than new buildings.   Anecdotally I agree that the pace of life is slower here, appointments get moved or forgotten and you can wait an age for something that might take a few days to do in the UK.   But the Spanish we have come across work hard. None more so than our construction team, they were here every day from 8 in the morning to 6.30 at night.  Our work started last July in the blaze of the summer sun.   It is a very complicated thing to build on sides of mountains, the first thing that the construction company did was to launch a digger down the side of the mountain.  I say launch because the driver just tipped the machine over the edge than crawled with at a great angle with equally great skill down to the bottom by carving his own road out as he went.   At the bottom he turned around, somehow, and started digging great chunks out from the mountain, all day every day, for at least two weeks.  The dust, noise and general mess was almost unbearable. Then Jesus the Grua would come with his crane and haul the earth into waiting lorries, some of which dumped their soil onto the lower part of the Estate, where we have created a new community entrance with planting, other lorries disappeared to who knows where to dump the spoil.   I do know that we had to pay a licence for removing the soil, the waste and so on.   Micro-piling was another very noisy operation.  A thing that looked like the screw from Thunderbirds drilled down into the ground seven metres and a great rod of metal was then hammered deep into the mountain and then filled with grout.   We had to have fourteen of these to form the foundation.  Then came the foundations themselves, cement lorries turned up in unison whilst the long elephant arm hung over our house pumping concrete into shuttered troughs.   It was a privilege to see it all so close at hand.  They all worked very hard indeed.   The columns that formed the terrace were attached to the piles and grew like spindles up the side of the mountain, they were shuttered and joined together then the whole lot filled with more concrete.    It took almost the rest of the year to finish the job, everyday at least two people would be working, Juanee the tiler, then the bad tempered old electrician, the plumber who has put in by the drains something the Spanish rarely use and that is a U Bend.   I don’t really know why the u bend didn’t catch on in Spain, I mean the toilets have them, sometimes the bathroom will share one in the middle of the floor that will be covered in a little round tin top with a screw in the middle.   If you have ever stayed in a Spanish hotel that is often the thing that catches your foot in the night.  If you open them up, we had to once to discover what was causing a blockage, there are a larger version of the thing you find under a British sink.    But frankly and I know this is the second Podcast in a row when I have mentioned plumbing, the Spanish plumbing is not as robust as its British counterpart.   They like to weld water pipes together with a weird press like thing, rather than use compression joints.  In the flats it led to disaster when after five years the Town Hall got around to fixing the water supply and as a result of the increased and much welcomed pressure, every singly pipe in one block of flats utility point split open and flooded the whole place.   Hot water tanks also come with a relief valve that hangs off the bottom end of the tank and either drips or sometimes will relief itself and empty the contents of the tank onto the floor or kitchen worktop, as the Spanish like to stick a hot water tank in the middle of the kitchen rather like we plonk a central heating boiler in a kitchen cupboard.   Off to the Administrators our Gestors, these are the ladies that look after our tax and Chris’ self-employment paperwork. An hour of administration work, lots of copies of bills and the like.  It is not easy to be self-employed in Spain.     I promise you that I will mention plumbing no more, but it is one of the cultural differences that you will notice if you come here to stay for any amount of time. Oh and ignore the old British saying of “If you must use any strange loos, put plenty of paper down first,” never do that as that will definitely block the Spanish pipes and come back to haunt you.    

Wednesday and there is news that tourists coming to Spain will be greeted by beach vigilantes, who will be employed to make sure we all socially distance and bathe in the correct safe way. Day 73 of Spanish Lockdown for a British couple and their three-good legs cat.   Find out more here: https://www.thesecretspain.com Day 73 Beach Vigilantes Wednesday week two of Phase 1 and we learn that the Spanish Government is going to make sure that you naughty old tourists behave yourself on the costas, if you decide to take a holiday abroad here. Three thousand vigilantes will be hired by the Junta to police the beaches and make sure your Parasol is the right distance between the family social distance sitting next to you. They will be paid 1,900 Euros a month for the summer period. It will cost 24 million Euros the Vigilantes will report to the Policia Local. It is worth just pausing a moment to explain the police services here in Spain there are three main types.  The Guardia who dress like a scary military army, that is because they are a scary military army.  They do the highways, ports and rural areas, and will investigate crime in those areas and they work out of, in the case of our local main town. A big, scary fortress like building that looks like it might contain thumbscrews and other such paraphernalia, called a Garrison. All the while you also must remember policing in Spain is not like the consent policing in Britain, if you mucked around with the Spanish police like you sometimes see the British Bobbies suffer in social media videos, you are likely to find the butt of a rifle whacked around your face, or at the very least be flung to the floor, for a jolly good batoning. Next up from the Guardia are the Policia Local, they are more like the British Police, crime prevention, traffic control, a bit like the Guardia and also intelligence gathering – for instance  investigating if you might be one of those naughty indoor farmers growing wacky baccy. Then there are the National Police they will be the ones that might give you a jolly good batoning in a riot, they have civilian status. BUT there are various different mixtures of these three main police, remember this is Spain and Autonomous regions have created their own police forces that carry out the functions of one or the other groups of police. Again – really confusing for the Tourist, they all travel around in different colours of cars too, the local police look like a typical police car, the ones from that work for the Autonomous area might have red and yellow cars, looking a little like New York Yellow Cabs and finally the Guardia have white and green cars, usually those big four wheel drive things. It is Wednesday and there has been a lot of drilling and noise from our neighbours below.  This has much to do with the way that houses are constructed here. The Spanish have an amazing love affair with Portland cement, pretty much every building you come across is made from the stuff, they pump it out from great elephant trunk things into shuttered wood and build incredible buildings. They are the masters of the cement truck and mixer.  No self-respecting Spaniard doesn’t have a cement mixer tucked away somewhere.. that might be an exaggeration. But it is hard to fathom the next stage of building.  Once they have completed their cement buildings and walls inside and out, they take a cement cutter and rip holes out of every part of the newly constructed building. In the UK we love a bit of trunking, it is easier to hide behind a stud wall.  For the most part Spanish construction uses very little wood.  It is very expensive here; I think there were historical political difficulties in persuading countries like Sweden to sell wood to the country. So, no trunking, but tubo – round plastic piping is placed into the gaping cement wounds in a building then plastered into place with a magic substance called Yeso.  Yeso comes in two flavours – “bloody hell that dried quite quickly” and “oh shit it has set straight away” Yeso holds up many Spanish Houses in the same way “no more nails” seems to keep British homes together. It means that house building is a very noisy process here.  Everything from a simple wall to a three-bedroom villa seems to require a lot of shouting, drilling, banging, crashing, cement mixing, hammering before it gets completed. A special mention must be mentioned about Jesus or Jesus the Grua, he is an amazing local man that owns a large red crane attached to a lorry.  He is the person tasked with delivering all the building materials.  Clearing away the spoils and dropping plant and cement down the mountainside where it is needed. He does this with the precision of a marksman, not from the comfort of his cab but with a remote-controlled thingy that operates the crane.  It is precision work, one moment of distraction and you could loose a corner of your balcony. Yesterday I watched him reverse down our tiny main Estate road in between parked cars, me flattened against the wall, and two oleander bushes.  He was magnificent, there could only have been a few inches gap between us all, I am pleased to say he missed us all. I am not sure what the uniform they will give the beach vigilantes of Andalucia but I am guessing it will not be a pair of too tight red shorts and  jolly yellow tee-shirt with Baywatch written on it.  

Ms. Lori Robishaw, the Executive Director of The La Grua Center, is the special guest on the program. With Lori in her Connecticut home, we remotely talk about the season that has been changed because of the virus shutdown, about the future, and listen to some of the music that has been presented there. For more information you can go to www.lagruacenter.org  

Quinta temporada de la Mano Peluda con las mejores historias de terror del programa radiofónico mas escalofriante de todo el mundo, con mas de 20 años de transmisión te contamos las mejores historias a través de sus radioescuchas los #Peludomaniacos. Si te gusta el podcast háznoslo saber dejando tu comentario. Búscanos también en iTunes como "Historias Ocultas de la Mano Peluda" y ahora también en Spotify.

Aaron Morse of Bates and Paul Grua of Weber State of the CoSIDA New Media Committee discuss podcasting.

The Interview:  Tune in as Laura Harris Hales interviews Sharalyn D. Howcroft on Foundational Texts of Mormonism: Examining Major Early Sources, a new book that carefully analyzes essential texts that are repeatedly used by historians as they reconstruct Mormonism’s founding era. Scholars have frequently mined early Mormon historical sources for the information that they contain, though with little attention to source criticism. A noteworthy exception is the work of Dean C. Jessee. Jessee’s examination of The History of the Church showed that unlike the subtitle of its first six volumes—Period I: History of Joseph Smith, the Prophet, by Himself—the history was written by a dozen different scribes and clerks, not Smith. Although Smith started the history, his office staff quickly assumed most of the burden of production, barely half of it was completed at the time of Smith’s death in 1844, and it took many more years before it was finished. Jessee’s scholarship showed the necessity of understanding authorship, textual origins, and record production. Foundational Texts of Mormonism was conceived as a compilation of essays honoring Dean C. Jessee. Taking a page from Jessee’s playbook, this volume scrutinizes documents as products of history rather than sources of historical information. When records are examined as artifacts of the culture from which they originate, it reveals things about historical sources beyond the content of the records themselves. Chapters in the book provide original and notable contributions on early Mormon history sources using methodologies advocated by Jessee. Richard Lyman Bushman’s “The Gold Plates as Foundational Text” focuses on the Book of Mormon’s account of its creation, viewing the gold plates as a document in the Book of Mormon narrative. Its disparate texts reflect both divinely inspired and human elements. Grant Hardy’s “Textual Criticism and the Book of Mormon” assesses Royal Skousen’s Book of Mormon Critical Text Project and what it divulges about the process of dictation and textual transmission, including Joseph Smith’s views on scriptural text. Thomas A. Wayment, in “Intertextuality and the Purpose of Joseph Smith’s New Translation of the Bible” studies Joseph Smith’s motivation for revising the Bible and how it steered Smith to re-envision the Bible. Grant Underwood, in “The Dictations, Compilation, and Canonization of Joseph Smith’s Revelations” traces the unfolding of Smith’s revelations from their initial dictation to canonization. In “Joseph Smith’s Missouri Prison Letters and the Mormon Textual Community,” David W. Grua examines Smith’s epistles given to the Latter-day Saint community during his incarceration, and how they connected the suffering of the Saints with revelation. Jennifer Reeder in “The Textual Culture of the Nauvoo Female Relief Society Leadership and Minute Book” studies the undercurrent of polygamous relationships evident in the society’s minute book, based on what was and was not recorded. William V. Smith’s chapter on “Joseph Smith’s Sermons and the Early Mormon Documentary Record,” examines how a more extensive documentary record of Smith’s sermons was the direct result of the increased importance place upon Smith’s preaching. In “Joseph Smith’s Nauvoo Journals,” Alex D. Smith and Andrew H. Hedges analyze Smith’s journals kept during the last two and a half years of his life and their contribution to our understanding of Smith’s last few years and the Nauvoo community at that time. The prolific writings of Wilford Woodruff are reviewed in Laurel Thatcher Ulrich’s “The Early Diaries of Wilford Woodruff, 1835–1839.” Woodruff’s painstaking care when recording his diary indirectly chronicles his lived experience through earthly and heavenly bonds, his faith, and missionary work. In “An Archival and Textual Reexamination of Lucy Mack Smith’s History,” Sharalyn D. Howcroft reconstructs the original order of the history,

Tune in as Laura Harris Hales interviews Sharalyn D. Howcroft on Foundational Texts of Mormonism: Examining Major Early Sources, a new book that carefully analyzes essential texts that are repeatedly used by historians as they reconstruct Mormonism’s founding era. Scholars have frequently mined early Mormon historical sources for the information that they contain, though with little attention to source criticism. A noteworthy exception is the work of Dean C. Jessee. Jessee’s examination of The History of the Church showed that unlike the subtitle of its first six volumes—Period I: History of Joseph Smith, the Prophet, by Himself—the history was written by a dozen different scribes and clerks, not Smith. Although Smith started the history, his office staff quickly assumed most of the burden of production, barely half of it was completed at the time of Smith’s death in 1844, and it took many more years before it was finished. Jessee’s scholarship showed the necessity of understanding authorship, textual origins, and record production. Foundational Texts of Mormonism was conceived as a compilation of essays honoring Dean C. Jessee. Taking a page from Jessee’s playbook, this volume scrutinizes documents as products of history rather than sources of historical information. When records are examined as artifacts of the culture from which they originate, it reveals things about historical sources beyond the content of the records themselves. Chapters in the book provide original and notable contributions on early Mormon history sources using methodologies advocated by Jessee. Richard Lyman Bushman’s “The Gold Plates as Foundational Text” focuses on the Book of Mormon’s account of its creation, viewing the gold plates as a document in the Book of Mormon narrative. Its disparate texts reflect both divinely inspired and human elements. Grant Hardy’s “Textual Criticism and the Book of Mormon” assesses Royal Skousen’s Book of Mormon Critical Text Project and what it divulges about the process of dictation and textual transmission, including Joseph Smith’s views on scriptural text. Thomas A. Wayment, in “Intertextuality and the Purpose of Joseph Smith’s New Translation of the Bible” studies Joseph Smith’s motivation for revising the Bible and how it steered Smith to re-envision the Bible. Grant Underwood, in “The Dictations, Compilation, and Canonization of Joseph Smith’s Revelations” traces the unfolding of Smith’s revelations from their initial dictation to canonization. In “Joseph Smith’s Missouri Prison Letters and the Mormon Textual Community,” David W. Grua examines Smith’s epistles given to the Latter-day Saint community during his incarceration, and how they connected the suffering of the Saints with revelation. Jennifer Reeder in “The Textual Culture of the Nauvoo Female Relief Society Leadership and Minute Book” studies the undercurrent of polygamous relationships evident in the society’s minute book, based on what was and was not recorded. William V. Smith’s chapter on “Joseph Smith’s Sermons and the Early Mormon Documentary Record,” examines how a more extensive documentary record of Smith’s sermons was the direct result of the increased importance place upon Smith’s preaching. In “Joseph Smith’s Nauvoo Journals,” Alex D. Smith and Andrew H. Hedges analyze Smith’s journals kept during the last two and a half years of his life and their contribution to our understanding of Smith’s last few years and the Nauvoo community at that time. The prolific writings of Wilford Woodruff are reviewed in Laurel Thatcher Ulrich’s “The Early Diaries of Wilford Woodruff, 1835–1839.” Woodruff’s painstaking care when recording his diary indirectly chronicles his lived experience through earthly and heavenly bonds, his faith, and missionary work. In “An Archival and Textual Reexamination of Lucy Mack Smith’s History,” Sharalyn D. Howcroft reconstructs the original order of the history, studies its composition methodology,

Uma garçonete que seduz e rouba seus clientes é a protagonista de "Tudo pode ser roubado" (Todavia), primeiro romance da escritora Giovana Madalosso. Depois de sua estreia com o elogiado livro de contos "A teta racional" (Grua), Giovana conta como criou em seu novo livro essa anti-heroína, que a seu ver foge ao lugar habitualmente reservado às mulheres na literatura.

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It's a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana.

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

It’s a sad story known well. In dead of winter at Wounded Knee Creek in 1890, U.S. soldiers with the Seventh Cavalry Regiment gunned down over two hundred Lakota men, women, and children. Their crime? Taking part in the Ghost Dance ritual. What happened afterwards is a story told less often. David W. Grua, historian and editor with the Joseph Smith Papers project, tells about the competing memory and counter-memory of Wounded Knee as the U.S. Army first shaped the narrative, and later, Lakotas attempted to have their side of the story heard. In his Robert M. Utley Prize winning book, Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford University Press, 2016), Grua argues that race, official memory, and public memorialization served the purposes of white supremacy on the northern Great Plains throughout much of the early twentieth century. Official army reports as well as physical memorialization at the massacre site spun a narrative of Indian savagery and white innocence that helped make the case for the twenty Medals of Honor awarded to soldiers who took part in the bloodshed. The truth was, of course, far more complicated, as Lakota activists like Joseph Horn Cloud would prove in an effort to gain restitution and justice from the American government. Surviving Wounded Knee is an important story about what happens to a massacre site once the smoke clears, and is a testament to the power of public history. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

LDS Perspectives is pleased to announce a new podcast interview with David W. Grua, a historian and documentary editor with the Joseph Smith Papers. David holds a Ph.D. in American History from Texas Christian University and an M.A. and B.A. from Brigham Young University. He is the author of Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford, 2016), which was named a Choice Outstanding Academic Title and was awarded the Robert M. Utley Prize from the Western History Association. David worked five years as a research assistant for the Joseph Smith Papers while a student at BYU and has spent the last four and a half years as a volume editor. In David’s work for the project, he specializes in the Mormon experience in Missouri, Mormon-Indian relations, and Joseph Smith’s legal papers. In this episode, LDS Perspectives podcaster Taunalyn Rutherford interviews David about the latest volume in the Joseph Smith Papers—Documents, Volume 6—which covers February 1838–August 1839. This was a tumultuous period in the life of Joseph Smith and the history of the church, marked by internal dissent, the abandonment of Kirtland, Ohio, as church headquarters, the outbreak of violence with anti-Mormons in Missouri, the emergence of the Danite Society, the Missouri-Mormon War, Governor Lilburn W. Boggs’s infamous “extermination order,” Joseph Smith’s imprisonment in Liberty, Missouri, and the exodus and relocation of the Saints to Illinois. This was also a time characterized by spiritual outpourings and revelation, with the Prophet dictating D&C 115–120, writing the letters that included D&C 121–123, and delivering several doctrinally-rich discourses to the Twelve Apostles as they prepared for their mission to England. Taunalyn and David review this history in detail and the documents published in the volume. David also discusses his “Joseph Smith’s Missouri Prison Letters and the Mormon Textual Community,” an essay that will be published in Foundational Texts of Mormonism: Examining Major Early Sources in February 2018 from Oxford University Press. The book is edited by Joseph Smith Papers scholars Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft. David’s chapter grew out of research conducted while editing the extant letters composed by Joseph Smith to church members while he was in Missouri state custody for Documents, Volume 6. The essay provides a fine-grained analysis of the prophet’s approach to writing the letters. While in state custody, Joseph wrote five handwritten missives for his wife, Emma Smith. Relying on scribes, Joseph also composed three general epistles addressed to the church as a whole. David places Joseph’s letters in conversation with other famous “prison letters” written by the Apostle Paul, Protestant and Catholic prisoners during the Reformation, and Martin Luther King during the Civil Rights Movement. David concludes that while Joseph Smith’s focus on the meaning of suffering was similar to the other letter writers, the prophet differed from the others by connecting suffering with divine revelation. Join us for this fascinating podcast. Extra Resources: Joseph Smith Papers: the Website Joseph Smith Papers: Documents, Volume 6

LDS Perspectives is pleased to announce a new podcast interview with David W. Grua, a historian and documentary editor with the Joseph Smith Papers. David holds a Ph.D. in American History from Texas Christian University and an M.A. and B.A. from Brigham Young University. He is the author of Surviving Wounded Knee: The Lakotas and the Politics of Memory (Oxford, 2016), which was named a Choice Outstanding Academic Title and was awarded the Robert M. Utley Prize from the Western History Association. David worked five years as a research assistant for the Joseph Smith Papers while a student at BYU and has spent the last four and a half years as a volume editor. In David’s work for the project, he specializes in the Mormon experience in Missouri, Mormon-Indian relations, and Joseph Smith’s legal papers. In this episode, LDS Perspectives podcaster Taunalyn Rutherford interviews David about the latest volume in the Joseph Smith Papers—Documents, Volume 6—which covers February 1838–August 1839. This was a tumultuous period in the life of Joseph Smith and the history of the church, marked by internal dissent, the abandonment of Kirtland, Ohio, as church headquarters, the outbreak of violence with anti-Mormons in Missouri, the emergence of the Danite Society, the Missouri-Mormon War, Governor Lilburn W. Boggs’s infamous “extermination order,” Joseph Smith’s imprisonment in Liberty, Missouri, and the exodus and relocation of the Saints to Illinois. This was also a time characterized by spiritual outpourings and revelation, with the Prophet dictating D&C 115–120, writing the letters that included D&C 121–123, and delivering several doctrinally-rich discourses to the Twelve Apostles as they prepared for their mission to England. Taunalyn and David review this history in detail and the documents published in the volume. David also discusses his “Joseph Smith’s Missouri Prison Letters and the Mormon Textual Community,” an essay that will be published in Foundational Texts of Mormonism: Examining Major Early Sources in February 2018 from Oxford University Press. The book is edited by Joseph Smith Papers scholars Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft. David’s chapter grew out of research conducted while editing the extant letters composed by Joseph Smith to church members while he was in Missouri state custody for Documents, Volume 6. The essay provides a fine-grained analysis of the prophet’s approach to writing the letters. While in state custody, Joseph wrote five handwritten missives for his wife, Emma Smith. Relying on scribes, Joseph also composed three general epistles addressed to the church as a whole. David places Joseph’s letters in conversation with other famous “prison letters” written by the Apostle Paul, Protestant and Catholic prisoners during the Reformation, and Martin Luther King during the Civil Rights Movement. David concludes that while Joseph Smith’s focus on the meaning of suffering was similar to the other letter writers, the prophet differed from the others by connecting suffering with divine revelation. Join us for this fascinating podcast.

Esta semana o A.Sousa descobriu que a EMEL quer colocar umas bicicletas para aluguer e fala do estacionamento antes e depois da EMEL tomar conta da área. Acabamos a lembrar que há jogos que só se pode ganhar garantidamente se não jogarmos, como é o caso dos jogos de prémios com uma grua em que […]