Podcasts about in danish

When Iryna Kazakova rolled her suitcase down the gravel road last month into Hallingelille, an ecovillage located about 6 miles outside of Ringsted, Denmark, she was greeted with warm hugs. Kazakova had just returned to Denmark after a two-month stay back home in the northeastern city of Kharkiv, in Ukraine, where she was visiting her parents. Kazakova had fled the city, located just 20 miles from the border with Russia, last summer after it had become a major target of attacks.“I decided that I want to go to Ukraine to understand if I can [be] able to live there for a long time ... to visit my friends, my family, and to understand if I'm strong enough to live with all these alarms and explosions,” she said.  Iryna Kazakova is one of the founders and coordinators of the Green Road project. She is currently based at Hallingelille ecovillage in rural Denmark. Credit: Pernille Baerendtsen/The World But upon her return to Hallingelille, Kazakova was reminded of the work still ahead as one of the founders and coordinators of the Green Road, an initiative to connect Ukrainian refugees with safe places to stay in ecovillages across Ukraine and throughout Europe. Over the last year, the Green Road project has helped relocate at least 3,000 displaced Ukrainians in 40 ecovillages throughout Ukraine and over 300 ecovillages in Europe, including Denmark. As the war continues in Ukraine, the Green Road has become a testament to the power of international friendships, networks and informal support in times of crisis.  Hallingelille is surrounded by seemingly endless grassy fields dotted with white dandelion flowers. Credit: Pernille Baerendtsen/The World Ecovillages are intentional communities formed by people with a common interest in sustainable living. According to the umbrella organization Global Ecovillage Network, there are over 10,000 ecovillages around the world — and no two are alike.The ecovillage movement is said to have originated in Denmark, with roots in the Danish co-housing movement of the late 1960s. Its 49 ecovillages are some of the most established in the world and often emphasize a communal lifestyle. Hallingelille, one of Denmark's newer ecovillages established in 2005, is among the many European sites on the Green Road map. An example of the unique ecologically designed structures at Hallingelille, an ecovillage in rural Ringsted, Denmark. Credit: Pernille Baerendtsen/The World This idyllic, rural community, surrounded by endless grassy fields dotted with white dandelion flowers, is home to about 50 adults and 20 children who live in 20 ecologically designed houses on land shared with several horses, sheep, pigs and a few loud roosters. A common house overlooking a peaceful lake is the heart of this community — members share communal dinners here at least twice a week. Over the last 15 years, residents have also built a sauna, a multipurpose warehouse, yoga and meditation center and an art studio. The group also works together to tend a forest, greenhouse and several vegetable gardens. Far from the bombs and explosions of an ongoing war in Ukraine, it's here where Kazakova works alongside other Ukrainian and Danish volunteers on ensuring that the Green Road project continues.Developing the Green Road visionKazakova said that a flurry of phone calls with her colleague, Anastasiya Volkova, founder of Permaculture in Ukraine, and Maksym Zalevskyi, president of Global Ecovillage Network (GEN) Ukraine, led to the idea that ecovillages could provide temporary shelter for Ukrainian refugees. Within the first few days of the invasion, calls poured in from members of Europe's Global Ecovillage Network ready to assist — from Germany to Denmark, Hungary to Poland — and these weekly calls became a lifeline, she said. “It was an island of stability in an unstable world for us,” she said. A map that would become known as the Green Road began to circulate online along with a Google sheet and volunteer contact information for every ecovillage willing to host within Ukraine and across Europe, including Hallingelille.  A screenshot of the map that later became known as the Green Road helps identify ecovillages across Ukraine and Europe where displaced Ukrainians can find refuge.  Credit: Green Road screenshot via Google Maps “During the first year of war — especially the first six months — we were quite busy, like we didn't know what would happen, so we had to prepare as much as we could. And that's also why we applied for all these funds,” said Camilla Nielsen-Englyst, the head of Denmark's National Association of Ecovillages (LOS), who also lives at Hallingelille. Denmark's Civil Society and Development organization granted about $90,000 to the Green Road project through an emergency fund — and honored them with an Initiative Prize in April. Several other individual and private donors and organizations have also raised funds and materials for the project.Nielsen-Englyst said that established working relationships with Ukrainians on prior permaculture and ecovillage design trainings, seminars and summits over the last six years made it possible to act quickly — and collectively — on a humanitarian response.  Camilla Nielsen-Englyst (center) is the the head of Denmark's National Association of Ecovillages (LOS) and also lives at Hallingelille. She is one of the key organizers of the Green Road.  Credit: Pernille Baerendtsen/The World There are currently five Ukrainian adults and five children who have followed the Green Road to Hallingelille.  Plants growing in the expanded greenhouse adjacent to the common house at Hallingelille, an ecovillage in rural Ringsted, Denmark. Credit: Pernille Baerendtsen/The World Nataliya Masol and Andriy Parashchenko, originally from Kyiv, were familiar with ecovillages and heard about the Green Road online. Using the map, they sought out shelter with their five children, with brief stays in Romania, the Czech Republic, Austria and Germany before arriving in Hallingelile. For Masol, expanding the greenhouse and planting tomatoes was the first thing she did when she arrived.“When we came from Ukraine, it was like, we have no job and we were searching for the job and it was like, the first thing I begin to do because I need to do something. And last year, we had a lot of tomatoes growing,” she said from the sund-renched greenhouse adjacent to the common house where a new batch of tomatoes grow. Olesia Panchenko, also from Kyiv, had stayed in Denmark before and decided to follow in Kazakova's footsteps to Hallingelile as a volunteer with the Green Road. Panchenko said it was a chance meeting with Kazakova at a permaculture design training in Ukraine a few years back that changed her life and set her firmly on an ecological path.Panchenko entered the country as a tourist and only planned to stay for two months or so. But last year, Denmark passed a law called the Special Act that allows Ukrainians to bypass the asylum system and expedites residency status for a period of two years. To receive the estimated $800 monthly stipend from the state, registered Ukrainians must take Danish-language classes and actively seek employment. For Panchenko, that means juggling between volunteer work with the Green Road project, language classes, an unpaid internship, and ecovillage responsibilities like planting trees and tending to the vegetable gardens, though she noted how the Danes don't necessarily take advantage of the vegetables, opting for the supermarket instead. “Usually, you have two types of villages. I think in Ukraine, it's a little bit different from Denmark, because in Ukraine, usually, it means that you live and learn to grow your own food. Mostly, you can be self-sufficient. And so, it's mostly about the eco-way, not [the] community way,” Panchenko said. Iryna Kazakova and Olesia Panchenko work on the Green Road project from Hallingelille, an ecovillage in rural Ringsted, Denmark. Credit: Pernille Baerendtsen/The World Andriy Parashchenko, who came to Hallingelille with his family, said he enjoys the community focus here. He landed a job nine months ago as an IT programmer and now makes a three-hour commute back and forth to Copenhagen two days a week, working remotely the rest of the time. He said he's earning enough to rent a house on Hallingelille where they plan to stay for now. “In Danish culture, I like [it] a lot and I'm learning a lot — how they can be relaxed in their life and be happy and relaxed and do the same work. And how to say — they can achieve the same goals as if working hard. So, I'm learning to work in the Danish way here — relax and enjoy life,” Parashchenko said. Hallingelille community members share a meal together in the common house that overlooks a shimmering lake. Credit: Amanda Leigh Lichtenstein/The World Support for Ukraine's ecovillagesWhereas Danish ecovillages have a strong emphasis on community, Ukrainian ecovillages have traditionally focused moreso on self-sufficiency.Before the war, Kazakova said about 600 people were living in simple, modest ecovillages scattered across Ukraine, and that number doubled when about 600 internally displaced people arrived hoping to survive the harsh winter. Most of the country's 40 ecovillages had some food supplies, simple infrastructure and a way to grow food, but not much in the way of accommodations or other critical supplies. “In the very beginning, we really needed just very simple things because people arrived in the ecovillages without anything. So, we bought food, clothes, some medicines and very, very simple things because there was nothing,” Kazakova said. But what the villagers had — they were willing to share, she added. Within the first six months, Green Road coordinators oversaw the delivery into Ukraine of 35 greenhouses, 10 two-wheel tractors, gardening tools, tanks for harvesting rainwater, food dehydrators and equipment for milking animals. They also sent several refrigerators, washing machines, beds and mattresses as well as building materials. Zalevskyi, who started GEN Ukraine in 2018 with the aim to unite and strengthen the country's existing eco-settlements, said that many people who fled to rural areas during the war came from Soviet-era industrial cities with no prior experience or interest in an ecovillage lifestyle. Maksym Zalevskiy is the founder of Ukraine's national ecovillage network and also a co-founder of the Green Road project.  Credit: Courtesy of Maksym Zalevskiy This has ushered in a “new wave of evolution for our ecovillages,” Zalevskyi said, adding that community-building and conflict resolution has been necessary to mediate the clashing of ideologies — pro-Ukrainian, pro-Russian, and pro-Soviet. “Our Green Road [connects] all of them and we [connect] because we help refugees ... we have no ideological conflict because war is for helping people in collapse. It [made] us a strong network because everyone wants to help,” Zalevskyi said. Over the last year, about 300 people eventually moved on to other living situations while 300 have stayed on in the ecovillages. The Green Road project is working with these groups to restore abandoned houses and learn new skills like nonviolent communication, decision-making, and permaculture methods that emphasize care for people and the land and fair sharing. “We want to save [our] communities and continue community-building and we [are] using tools and instruments ... to do that in harmony with people and mediate conflicts in all communities,” Zalevskyi said. The project has now shifted to a new stage geared more toward advocacy, capacity-building and networking. With plenty of bicycles to go around in Denmark, the group launched a bicycle project that they hope will generate income for displaced Ukrainians living in the ecovillages. They plan to collect used bicycles from Denmark to donate to about six ecovillages, and offer workshops on how to repair and build bicycles for resale.  The Green Road is now supporting bicycle workshops in Ukrainian ecovillages as an income-generating initiative. Credit: Courtesy of GEN Ukraine/Facebook Nielsen-Englyst, with LOS, noted that there have been challenges along the way. Hallingelille residents have had to adjust to new dynamics as hosts, and the relentless organizing to meet overwhelming needs has inevitably burned people out. “There are some compromises and some costs and sometimes, also some conflicts,” she said. “And I think that's also what we can see in Ukraine as well, that living together is not always easy.” Kazakova said she keeps “the millions of Ukrainians who continue to live in fear” at the forefront of her mind while living in Denmark. As the war continues in Ukraine, so does the Green Road toward a more peaceful and sustainable future.

In Danish, the term for “Solitary Individual” is Hiin Enkelte. We continue working through the Preface of Soren's book “Purity of Heart Is To Will One Thing.”

In Danish. Talebesked, Mexico City, April 22

"Hello again Word Lovers!" we will be exploring words of unknown origin in this episode. Charly opens by saying if he was a Mathematical institute he would offer a million pounds to anyone who can provide evidence of the etymology of the words covered in this show. (Ed: Not much chance of that, he still owes me for that water and nut roast I paid for in the autumn of '03!) Dog: This word seems to have emerged as a pejorative and then become the umbrella word for the animal. Charly states that you might utter the communication "Bad Dog!" at some point in your life and you would have used two words with unknown origin. Bad: There are some competing theories including the word bæddel derived from Old High German, which actually means hermaphrodite. It is argued the loss of the -el leads to the word we know today. This can be compared to wench from wenche/wencel or much from mycel. Bæddan in Proto Germanic meant to defile. In Norwegian Bad has meant trouble, fear or effort. In Danish, fight. It is all a big mystery. Oh, wait, Big, another word of unknown origin. (It was a Big Bad Dog!) Big: One of the competing theories is from Bugge, a Norse word meaning a Great Man. Boy: There is no clear theory on this word, mid 13th century use indicates it possibly originates from a word to describe a slave, knave or commoner. There is a French connection (Ed: All my own work by the way) to a word for somebody in chains, again referencing back to slavery. Girl: Original use seems to indicate that girl meant any child of any sex. Some guess work leads us to the Old English word gyrele, a diminutive of gurwjoz or the Proto Germanic gurwilon. Charly then attempts a pronunciation of a PIE word made entirely of consonants - ghwrgh - which seems to mean virgin. There is then a brief detour into diminutive suffixes in Germanic languages before we reluctantly draw a blank. Donkey: Connected to Dun meaning Brown, Dun is still used today as a horse colour. A brown animal with Key possibly being a diminutive suffix. Which was in fact Dunkey before morphing into Donkey. This seems a very credible root. Bird: Originally Bridd in older English but there seems to be a challenge that Old English for bird was fugol, clearly emerging from German. Vogel is bird in modern German and leads to the English word Fowl.

Svend Brinkmann was living a quiet life as a professor of psychology in Denmark when one of his nonfiction books became a surprise bestseller. Stand Firm: Resisting the Self-Improvement Craze argues against trendy self-help psychology that emphasizes self-esteem and personal growth. Brinkmann also wrote Standpoints: 10 Old Ideas in a New World, which features quotes from key figures ranging from Aristotle to Hannah Arendt. His latest book is The Joy of Missing Out, which the Financial Times described as “designed to liberate us from over-stimulated modern lives through the old fashioned ideas of restraint and moderation." This print interview has been edited, condensed, and annotated. Stephen Harrison: So what quote are we chatting about today? Svend Brinkmann: I’ve chosen a quote by Søren Kierkegaard, who was a Dane like myself. The quote is very short but also quite complex, so we need to unpack it. It goes like this: “The self is a relation that relates to itself.” That’s the short version that’s actually part of a much longer context. You include both this short version and the long version in your book Standpoints. Can you tell us a bit about the Danish philosopher Søren Kierkegaard? He lived in the mid-19th century, the so-called Golden Age of Denmark. And he’s considered the grandfather of existentialism, this idea that we are free in our lives and we live with death, finitude, as our existential horizon, and [therefore] we should live in an authentic way and try to take responsibility for our lives. Later existentialists were typically atheists, like Jean-Paul Sartre in France in the 20th century. But Kierkegaard was a Christian thinker. He developed a complex philosophy. Complex is the sense that he wrote through pseudonyms. So he would take different existential positions on life’s issues: an aesthetic position, an ethical position, and a religious position, for example. It’s very much up to the reader to figure out for oneself the question of “How am I going to live my life?” Kierkegaard never really provides definite answers, but instead poses questions and challenges the reader to think for one’s self. I think that’s common for philosophers, posing questions without answers. That’s true! I would add that although I called him the grandfather of existentialism, I think that needs to be explained, because he was not an existentialist like Sartre or Camus. They saw human beings as completely free. Sartre famously said that existence precedes essence, and this means there is no essence in our humanity or anything that defines us. And Kierkegard would not have agreed with that. He would say there is much that defines me that I haven’t chosen myself. For example: I live in a certain place at a certain time. I’m faced with lots of challenges and demands in my life that I cannot turn my back on. But what I can choose is how to face reality. I cannot define myself but I can choose to choose myself, if you will. The quote is “The self is a relation that relates to itself.” I wondered about the translation of the word “relation” from the original by Kierkegaard. In Danish, we actually do have a word, relation which is equivalent of course to relation. But that’s not the word that Kierkegaard was using. The word in Danish is forhold. I think that adds an important dimension to what he was trying to say. Relation is a neutral concept. We can talk about a relation between apples and pears—it’s just a neutral connection between things. But forhold denotes something more active. It’s more like a task. You have to relate to yourself. That’s important because Kierkegaard is trying to say that being a self is not simply something that happens. It’s a process, yes, but it’s a process in which you are actively engaged as a self. It’s a task. It’s a job. It’s something that is demanded of you. It’s not a passive relation. It’s an active way of forming a relationship, you could say, to the relation itself. I was a bit surprised that you picked this quote because a lot of your work criticizes the self-help movement. And yet you picked a quote that’s about the self! How is the version of the self that is described in the quote different?   That’s a very good question. It’s true that I've been very critical of the way that the self functions in modern society. We are supposed to realize our inner true selves, be the best version of ourselves, and engage in constant self-development. So we talk a lot about the self. We put “self” before almost any positive word and it becomes even more positive. One should have self-esteem.  I see this as a symptom of a narcisstic culture in which we relate in a way to ourselves all the time and are told to do so. What about Kierkegaard? He also talks about relating to “the self.” But I think his approach to the self is different. In a way it’s an impersonal self. When he says that the self is a relation that relates to itself, he doesn't talk about a private self; he talks about the common human capacity for self-reflection, which is a good thing. For Kierkegaard, the self is a process. It’s in a way a conversation one has with oneself. And this process, this reflection, this conversation can only be had because there are other people in the world and in my life who have taught me how to do this. I first relate to other people. As a small child, I don’t have a self in the Kierkegaardian sense. I relate to the world. I have needs. But I don’t reflect on my needs. I only do that later, once I have acquired this capacity for self-reflection which I do by relating to others. According to this perspective, the self in Kierkegaard’s sense is not an inner private realm of thoughts and emotions. It’s a process that enables us to reach outwards to other people, to the world. I think this way of thinking may function as an important correction to this whole culture of narcissism where everybody wants to improve on themselves. That’s not at all the point when Kierkegaard talks about the self. The point for him is something more common and shared among human beings. And I think we need to hear this message today. Would people be happier today if they tried to think about the self in the Kierkegaardian sense? Yeah. The sad story today is that whenever people are unhappy, they are told that they just need to be themselves. And we don’t know what it means to be oneself. In my view, it would be much better to tell people to be human. Just aim for what is shared among us. If you’re going to a job interview, and are quite nervous, then your parents or your friends will tell you: “It’s alright. Just be yourself.” But that’s actually the most difficult thing you can do! I don’t think happiness is found within some mysterious realm of an inner private life. I think happiness is found by connecting with the world, connecting with other people, doing meaningful things. Kierkegaard’s conception of the self as a shared conversation might enable us to realize that. Can you expand on that idea of a shared conversation? This is how self-reflection emerges in our lives. The individual reflective self is a secondary product that comes after the way we relate socially to and with others. First, we have interpersonal conversations, and secondly, we internalize that to form a self of our own. I believe this immensely important today in an individualist culture where people think of themselves as little gods who can choose and who believe “happiness is a choice.” Those words are quoted all of the time. But I would say that it would be better if we understood that we are utterly dependent on others, and that our self is only there because of others—that we owe everything in our lives to the relationships that enable us to be our selves. This would give us an outlook of the world that is both truer and also give us a deeper sense of happiness—of belonging to the world. You’re a professor of psychology, but you have degrees in both psychology and philosophy. Do we need to incorporate more concepts from philosophy into modern psychology? Absolutely. For me this is essential. We have, as I see it, a psychologized culture. We use psychology for so many purposes in schools, workplaces, and our private lives. Psychology is of course a legitimate science. It does provide certain tools with which we can improve ourselves, live better lives, and possibly attain some level of happiness. But the problem with psychology, just as any other science, is that it easily forgets values—you know, the whole ethical, normative realm. And we need philosophy and philosophers to remind us of that and find the limits of psychology. Because there are so many questions that psychology cannot answer. Questions about existence, ethics, aesthetics, and politics are still very important—possibly the most important ones in our lives. And I fear that psychology has colonized our self-understanding. It has taught us to think of ourselves as creatures with these inner selves that we should realize or optimize. That’s a very questionable image of human beings, and I think we need a philosophical critique of the popular psychological conception. Philosophy has rarely provided answers. We have sciences to give us answers. But we need philosophy to raise questions, and that means raising questions in response to answers from psychology. Psychology is a young science. It only began in the late 19th century as an empirical investigation of how the mind works. Since then it has grown enormously and influenced how we think about the world in good ways—and in bad. I’m really skeptical about the way that ethics, politics, and so on have been psychologized. For someone new to Kierkegaard, would you have any recommendations on what books to start with. Maybe a simple primer or introductory text? I just admit that I have mainly read Kierkegaard’s original works, and I would actually recommend doing that. They’re not as difficult as people think. To start, I would recommend his book Either/Or. I’m sure there’s a wonderful English translation. It’s quite easy to read. It has two parts. First, you are presented with the aesthetic outlook on life, and then you are presented with the ethical outlook on life. I don’t think Kierkegaard wanted to say that one is right and the other is wrong. The job you have as a reader is to balance the two. Written by Stephen Harrison. Read the full article at Notes on Quotes.

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Melissa Hummel and David James Twiford share with Zeke the philosophy of their I-Form Fitness Studio in West Reading that eschews machines in favor of a personal approach. They work on multiple muscles, making the core the strongest part of the body. They tell Zeke that they do a lot of anchoring with bands, helping their clients with TRX suspension straps and other devices for total body resistance. Hummel and Twiford do not use standard machines, which they believe get in the way. In Danish, the name I-Form means health, shape and wellness and that's what their studio is about. I-Form Fitness Studio also offers yoga classes.