Podcasts about labourers

Before he was Tywin Lannister in Game of Thrones or the commanding presence of The Jewel in the Crown, Charles Dance was a boy from Worcestershire whose father died when he was three and whose mother built a new life for the family, remarried to their lodger. A childhood marked by loss, a stammer and humble beginnings gave little hint of the commanding actor he would become.In this episode of Full Disclosure, James O'Brien sits down with the Emmy-nominated actor to trace an extraordinary journey from working-class Devon to the stages of the Royal Shakespeare Company and Hollywood sets alongside Meryl Streep, Arnold Schwarzenegger and Maggie Smith. Dance reveals how two eccentric mentors in rural Devon taught him to speak, act and think like an actor, and why, even now at 79, he still considers himself a “working actor” rather than a star.It's an intimate, reflective conversation about identity, perseverance, class, craft and the enduring magic of the stage- told with the wit and humility of a man who's seen it all and still can't quite believe his luck.

Hello Interactors,Fall is in full swing here in the northern hemisphere, which means it's time to turn our attention to economics and economic geography. Triggered by a recent podcast on the origins of capitalism, I thought I'd kick off by exploring this from a geography perspective.I trace how violence, dispossession, and racial hierarchy aren't simple externalities or accidents. They emerge out of a system that organized itself and then spread. Capitalism grew out of dispossession of land and human autonomy and became a dominant social and economic structure. It's rooted in violence that became virtuous and centuries later is locked-in. Or is it?EMERGING ENGLISH ENCLOSURESThe dominant and particular brand of capitalism in force today originates in England. Before English landlords and the state violently seized common lands back in the 1300s, economic life was embedded in what historian E.P. Thompson called “moral economies”.(1) These were systems of survival where collective responsibility was managed through custom, obligation, and shared access to resources. Similar systems existed elsewhere. Long before Europeans arrived at the shores of what is now called North America, Haudenosaunee longhouse economies were sophisticatedly organized around economies of reciprocity. Further south, Andean ayllu communities negotiated labor obligations and access to land was shared. West African systems featured land that belonged to communities and ancestors, not individuals.Back in medieval English villages, commons weren't charity, they were infrastructure. Anyone could graze animals or gather firewood. When harvests failed, there were fallbacks like hunting and gathering rights, seasonal labor sharing, and kin networks. As anthropologist Stephen Gudeman shows, these practices reflected cultures of mutual insurance aimed at collective resilience, not individual accumulation.(2)Then landlords, backed by state violence, destroyed this system to enrich themselves.From 1348-1349, the bubonic plague killed perhaps half of England's population. This created a labor shortage that gave surviving so-called peasants leverage. For the first time they could demand higher wages, refuse exploitative landlords, or move to find better conditions.The elite mobilized state violence to reverse this. In 1351 the state passed The Statute of Labourers — an attempt to freeze wages and restrict worker movement. This serves as an early signal that reverberates today. When property and people come in conflict, the state sides with property. Over the next two centuries, landlords steadily enclosed common lands, claiming shared space as private property. Peasants who resisted were evicted, sometimes killed.Initial conditions mattered enormously. England had a relatively weak monarchy that couldn't check landlord aggression like stronger European states did. It also had growing urban markets creating demand for food and wool and post-plague labor dynamics that made controlling land more profitable than extracting rents from secure peasants.As historian J.M. Neeson details, enclosure — fencing in private land — destroyed social infrastructure.(3) When access to common resources disappeared, so did the safety nets that enabled survival outside of market and labor competition. People simply lost the ability to graze a cow, gather fuel, glean grain, or even rely on neighbors' obligation to help.This created a feedback loop:Each turn made the pattern stronger. Understanding how this happens requires grasping how these complex systems shaped the very people who reproduced them.The landlords driving enclosure weren't simply greedy villains. Their sense of self, their understanding of what was right and proper, was constituted through relationships to other people like them, to their own opportunities, and to authorities who validated their actions. A landlord enclosing commons likely experienced this as “improvement”. They believed they were making the land productive while exercising newly issued property rights. Other landlords were doing it, parliament legalized it, and the economics of the time justified it. The very capacity to see alternatives was constrained by relational personal and social positions within an emerging capitalistic society.This doesn't excuse the violence or diminish responsibility. But it does reveal how systems reproduce themselves. This happens not primarily through individual evil but through relationships and feedback loops that constitute people's identities and sense of what's possible. The moral judgment remains stark. These were choices that enriched someone by destroying someone else's means of survival. But the choices were made by people whose very selfhood was being constructed by the system they were creating.Similarly, displaced peasants resisted in ways their social positions made possible. They rioted, appealed to historical customary rights, attempted to maintain the commons they relied on for centuries. Each turn of the spiral didn't just move resources, it remade people. Peasants' children, born into a world without commons, developed identities shaped by market dependence — renting their labor in exchange for money. What had been theft became, over generations, simply “how things are.”By the mid-16th century, England had something new. They'd created a system where most people owned no land, had no customary rights to subsistence, and had to compete in labor markets to survive. This was the essence of capitalism's emergence. It wasn't born out of markets (they existed everywhere for millennia) but as market dependence enforced through dispossession. Out of this emerged accumulated actions of actors whose awareness and available alternatives were themselves being shaped by the very system they were simultaneously shaping and sustaining.REPLICATING PATTERNS OF PLANTATIONSOnce capitalism emerged in England through violent enclosure, its spread wasn't automatic. Understanding how it became global requires distinguishing between wealth extraction (which existed under many systems) and capitalist social relations (which require specific conditions).Spain conquered vast American territories, devastating indigenous populations through disease, warfare, and forced labor. Spanish extraction from mines in the 16th century — like Potosí in today's Bolivia — were worked by enslaved indigenous and African peoples under conditions that killed them in staggering numbers. Meanwhile, Portugal developed Atlantic island sugar plantations using enslaved African labor. This expansion of Portuguese agriculture on Atlantic islands like Madeira and São Tomé became a blueprint for plantation economies in the Americas, particularly Brazil. The brutally efficient system perfected there for sugar production — relying on the forced labor of enslaved Africans — was directly transplanted across the ocean, leading to a massive increase in the scale and violence of the transatlantic slave trade.Both empires generated massive wealth from these practices. If colonial plunder caused capitalism, Spain and Portugal should have industrialized first. Instead, they stagnated. The wealth flowed to feudal monarchies who spent it on palaces, armies, and wars, not productive reinvestment. Both societies remained fundamentally feudal.England, with virtually no empire during its initial capitalist transformation, developed differently because it had undergone a different structural violence — enclosure of common land that created landless workers, wage dependence, and market competition spiraling into self-reinforcing patterns.But once those capitalist social relations existed, they became patterns that spread through violent imposition. These patterns destroyed existing economic systems and murdered millions.English expansion first began close to home. Ireland and Scotland experienced forced enclosures as English landlords exported the template — seize land, displace people, create private regimes, and force the suffering to work for you. This internal colonialism served as testing ground for techniques later deployed around the world.When English capitalism encountered the Caribbean — lands where indigenous peoples had developed complex agricultural systems and trade networks — the Spanish conquest had already devastated these populations. English merchants and settlers completed the destruction, seizing lands indigenous peoples had managed for millennia while expanding the brutal, enslaved-based labor models pioneered by the Spanish and Portuguese for mining and sugar production.The plantations English capitalists built operated differently than earlier Portuguese and Spanish systems. English plantation owners were capitalists, not feudal lords. But this was also not simply individual choice or moral character. They were operating within and being shaped by an emerging system of capitalist social relations. Here too they faced competitive pressures to increase output, reduce costs, and compete with other plantation owners. The system's logic — accumulate to accumulate more — emerged from relational dynamics between competing capitalists. The individual identities as successful plantation owners was constituted through their position within the competitive networks in which they coexisted.New location, same story. Even here this systemic shaping doesn't absolve individual responsibility for the horrors they perpetrated. Enslaved people were still kidnapped, brutalized, and worked to death. Indigenous peoples were still murdered and their lands still stolen. But understanding how the system shaped what seemed necessary or moral to those positioned to benefit helps explain how such horror could be so widespread and normalized.This normalization created new spirals:This pattern then replicated across even more geographies — Jamaica, Barbados, eventually the American South — each iteration destroying existing ways of life. As anthropologist Sidney Mintz showed, this created the first truly global capitalist commodity chain.(4) Sugar produced by enslaved Africans and indigenous peoples — on their stolen land — sweetened the tea for those English emerging factory workers — themselves recently dispossessed through enclosure.At the same time, it's worth calling attention, as Historians Walter Rodney, Guyanese, and Paul Tiyambe Zeleza, Malawian, have point out, that African societies weren't passive.(5,6) Some kingdoms initially engaged strategically by trading captives from rival groups and acquiring weapons. These choices are often judged harshly, but they were made by people facing threats to their very existence. They were working with frameworks developed over centuries that suddenly confronted an unprecedented system of extractive violence. Historians Linda Heywood and John Thornton show that African economic strength and political organization meant Africans often “forced Europeans to deal with them on their own terms” for centuries, even as the terms of engagement became increasingly constrained.(7) This moral complexity matters. These were real choices with devastating consequences, made by people whose capacity to perceive alternatives was constrained by their eventual oppressors amidst escalating violence by Europeans.Native American scholars have documented similar patterns of constrained agency in indigenous contexts. Historian Ned Blackhawk, Western Shoshone, shows how Native nations across North America made strategic choices — like forming alliances, adapting governance structures, and engaging in trade — all while navigating impossible pressures from colonial expansion.(8) Historian Jean O'Brien, White Earth Ojibwe, demonstrates how New England indigenous communities persisted and adapted even as settler narratives and violence worked to wipe them out of existence.(9) They were forced to make choices about land, identity, and survival within systems designed to eliminate them. These weren't failures of resistance but strategic adaptations made by people whose frameworks for understanding and practicing sovereignty, kinship, and territorial rights were being violently overwritten and overtaken by colonial capitalism.Europeans increasingly controlled these systems through superior military technology making resistance futile. Only when late 19th century industrial weapons were widely wielded — machine guns, munitions, and mechanisms manufactured through capitalism's own machinations — could Europeans decisively overwhelm resistance and complete the colonial carving of Africa, the Americas, and beyond.LOCKING-IN LASTING LOOPSOnce patterns spread and stabilize, they become increasingly difficult to change. Not because they're natural, but because they're actively maintained by those who benefit.Capitalism's expansion created geographic hierarchies that persist today: core regions that accumulate wealth and peripheral regions that get extracted from. England industrialized first through wealth stolen from colonies and labor dispossessed through enclosure. This gave English manufacturers advantages. Namely, they could sell finished goods globally while importing cheap raw materials. Colonies were forced at gunpoint to specialize in export commodities, making them dependent on manufactured imports. That dependence made it harder to develop their own industries. Once the loop closed it became enforced — to this day through institutions like the IMF and World Bank.Sociologists Marion Fourcade and Kieran Healy show how these hierarchies get naturalized through moral categories that shape how people — including those benefiting from and those harmed by the system — come to understand themselves and others.(10) Core regions are portrayed as “developed,” “modern,” “efficient.” Peripheral regions are called “backward,” “corrupt,” “informal.” These aren't just ideological justifications imposed from above but categories that constitute people's identities. They shape how investors see opportunities, how policy makers perceive problems, and how individuals understand their own worth.Meanwhile, property rights established through colonial theft get treated as legitimate. They are backed by international law and written by representatives of colonial powers as Indigenous land claims continue to get dismissed as economically backward. This doesn't happen through conscious conspiracies. It's because the frameworks through which “economic rationality” itself is understood and practiced were constructed through and for capitalist social relations. People socialized into these frameworks genuinely perceive capitalist property relations as more efficient, more rational. Their (our?) very capacity to see alternatives is constrained by identities formed within the system in which they (we?) exist.These patterns persist because they're profitable for those with power and because people with power were shaped by the very system that gives them power. Each advantage reinforces others. It then gets defended, often by people who genuinely believe they're defending rationality and efficiency. They (we?) fail to fathom how their (our?) frameworks for understanding economy were forged through forceful and violent subjugation.INTERRUPTING INTENSIFICATIONViewing capitalism's complex geographies shows its evolution is not natural or even inevitable. It emerged, and continues to evolve, as a result of shifting relationships and feedbacks at multiple scales. Recognizing this eventuality creates space for imagining and building more ethical derivatives or alternatives.If capitalism emerged from particular violent interactions between people in specific places, then different interactions could produce different systems. If patterns locked in through feedback loops that benefit some at others' expense, then interrupting those loops becomes possible.Even within capitalist nations, alternative arrangements have persisted or been fought for. Nordic countries and Scotland maintain “Everyman's Right” or “Freedom to Roam” laws. These are legal traditions allowing public access to private land for recreation, foraging, and camping. These represent partial commons that survived enclosure or were restored through political struggle, showing that private property needn't mean total exclusion. Even in countries that participate in capitalist economies. In late 19th century America, Henry George became one of the nation's most widely read public intellectuals. More people attended his funeral than Abraham Lincoln's. He argued that land value increases resulting from community development should be captured through land value taxes rather than enriching individual owners. His ideas inspired single-tax colonies, urban reform movements, and influenced progressive era policies. Farmers organized cooperatives and mutual aid societies, pooling resources and labor outside pure market competition. Urban communities established settlement houses, cooperative housing, and neighborhood commons. These weren't marginal experiments, they were popular movements showing that even within capitalism's heartland, people continuously organized alternatives based on shared access, collective benefit, and relationships of reciprocity rather than pure commodity exchange.Or, consider these current examples operating at different scales and locations:Community land trusts in cities like Burlington, Vermont remove properties from speculative markets. These trusts separate ownership of the land from the buildings on it, allowing the nonprofit land trust to retain ownership of the land while selling homes at affordable prices with resale restrictions. While they're trying to break the feedback loop where rising prices displace residents, gentrification and displacement continue in surrounding market-rate housing. This shows how alternatives require scale and time to fully interrupt established feedback loops.Zapatista autonomous municipalities in Chiapas, Mexico governed 300,000 people through indigenous forms of collective decision-making, refusing both state control and capitalist markets — surviving decades of Mexican government counterinsurgency backed by US military support. In 2023, after three decades of autonomy, the Zapatistas restructured into thousands of hyperlocal governments, characterizing the shift as deepening rather than retreating from their fundamental rejection of capitalist control.Brazil's Landless Workers Movement has won land titles for 350,000 families through occupations of unused land. These are legally expropriated under Brazil's constitutional requirement that land fulfill a social function. Organizing 2,000 cooperative settlements across 7.5 million hectares, this movement has become Latin America's largest social movement and Brazil's leading producer of organic food. They're building schools, health clinics, and cooperative enterprises based on agroecology and direct democracy.(11) Still, titled arable farmland in Brazil is highly concentrated into a minuscule percent of the overall population. Meanwhile, capitalist state structures continue favoring agribusiness and large landowners despite the movement's successes with organic food production.Indigenous land back movements across North America demand return of stolen territories as restoration of indigenous governance systems organized around relationships to land and other beings rather than ownership. Through the InterTribal Buffalo Council, 82 tribes are restoring buffalo herds. The Blackfeet Nation is establishing a 30,000-acre buffalo reserve that reconnects fragmented prairie ecosystems and restores buffalo migrations crossing the US-Canada border, reclaiming transnational governance systems that predate colonial boundaries.These aren't isolated utopian fantasies, and they're not perfect, but they're functioning alternatives, each attempting to interrupt capitalism's spirals at different points and places. Still, they face enormous opposition because for some reason, existing powerful systems that claim to embrace competition don't seem to like it much.Let's face it, other complex and functional economic systems existed before capitalism destroyed them. Commons-based systems, gift economies, reciprocal obligations organized around kinship and place were sophisticated solutions to survival. And extractive and exploitive capitalism violently replaced them. Most of all them. There are still pockets around the world where other economic geographies persist — including informal economies, mutual aid networks, cooperative enterprises, and indigenous governance systems.I recognize I've clearly over simplified what is a much more layered and complex evolution, and existing alternatives aren't always favorable nor foolproof. But neither is capitalism. There is no denying the dominant forms of capitalism of today emerged in English fields through violent enclosure of shared space. It then spread through transformation of existing extraction systems into engines of competitive accumulation. And it locked in through feedback loops that benefit core regions while extracting from peripheral ones.But it also took hold in hearts and habits. It's shaping how we understand ourselves, what seems possible, and what feels “normal.” We've learned to see accumulation as virtue, competition as natural, individual success as earned and poverty as personal failure. The very category of the autonomous ‘individual' — separate, self-made, solely responsible for their own outcomes — is itself a capitalist construction that obscures how all achievement and hardship emerge from relational webs of collective conditions. This belief doesn't just justify inequality, it reproduces it by generating the anxiety and shame that compel people to rent even more of their time and labor to capitalism. Pausing, resting, healing, caring for others, or resisting continue exploitation marks them as haven chosen their own ruin — regardless of their circumstance or relative position within our collective webs. These aren't just ideologies imposed from above but the makings of identity itself for all of us socialized within capitalism. A financial analyst optimizing returns, a policy maker promoting market efficiency, an entrepreneur celebrating “self-made” innovation — these aren't necessarily cynical actors. They're often people whose very sense of self has been shaped by a system they feel compelled to reproduce. After all, the system rewards individualism — even when it's toxins poison the collective web — including the web of life.Besides, if capitalism persists only through the conscious choices of so-called evil people, then exposing their villainy should be sufficient. Right? The law is there to protect innocent people from evil-doers. Right? Not if it persists through feedback loops that shape the identities, perceptions, and moral frameworks of everyone within it — including or especially those who benefit most or have the most to lose. It seems change requires not just moral condemnation but transformation of the relationships and systems that constitute our very selves. After all, anyone participating is complicit at some level. And what choice is there? For a socio-economic political system that celebrates freedom of choice, it offers little.To challenge a form of capitalism that can create wealth and prosperity but also unhealthy precarity isn't just to oppose policies or demand redistribution, and it isn't simply to condemn those who benefit from it as moral failures. It's to recognize that the interactions between people and places that created this system through violence could create other systems through different choices. Making those different choices requires recognizing and reconstructing the very identities, relationships, and frameworks through which we understand ourselves and what's possible. Perhaps even revealing a different form of capitalism that cares.But it seems we'd need new patterns to be discussed and debated by the very people who keep these patterns going. We're talking about rebuilding economic geographies based on mutual respect, shared responsibility, and a deep connection to our communities. To each other. This rebuilding needs to go beyond just changing institutions, it has to change the very people those institutions have shaped.As fall deepens and we watch leaves and seeds spiral down, notice how each follows a path predetermined by its inherited form. Maple seeds spin like helicopters — their propeller wings evolved over millennia to slow descent and scatter offspring far from competition. Their form has been fashioned by evolutionary forces beyond any individual seed's control, shaped by gusts and gravity in environments filled with a mix of competition and cooperation — coopetition. Then reflect on this fundamental difference: Unlike seeds locked into their descent, we humans can collectively craft new conditions, consciously charting courses that climb, curl, cascade, or crash.ReferencesChibber, V., & Nashek, M. (Hosts). (2025, September 24). The origins of capitalism. [Audio podcast episode]. In Confronting Capitalism. Jacobin Radio.1. Thompson, E. P. (1971). The moral economy of the English crowd in the eighteenth century. Past & Present, 50(1), 76–136.2. Gudeman, S. (2016). Anthropology and economy. Cambridge University Press.3. Neeson, J. M. (1996). Commoners: Common right, enclosure and social change in England, 1700–1820. Cambridge University Press.4. Mintz, S. W. (1985). Sweetness and power: The place of sugar in modern history. Viking Penguin.5. Rodney, W. (1972). How Europe underdeveloped Africa. Bogle-L'Ouverture.6. Zeleza, P. T. (1997). A modern economic history of Africa: The nineteenth century (Vol. 1). East African Publishers.7. Heywood, L. M., & Thornton, J. K. (2007). Central Africans, Atlantic creoles, and the foundation of the Americas, 1585-1660. Cambridge University Press.8. Blackhawk, N. (2023). The rediscovery of America: Native peoples and the unmaking of US history. Yale University Press.9. OBrien, J. M. (2010). Firsting and lasting: Writing Indians out of existence in New England. U of Minnesota Press.10. Fourcade, M., & Healy, K. (2017). Seeing like a market. Socio-Economic Review, 15(1), 9–29.11. Carter, M. (Ed.). (2015). Challenging social inequality: The landless rural workers movement and agrarian reform in Brazil. Duke University Press. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

He saw. He was moved. He sent. It's time for us to see what Jesus saw and do what He commanded.

First, The Indian Express' Ravi Dutta Misra talks about the new tariffs that the US administration under President Donald Trump announced last week, and what they could mean for India.Next, we talk to The Indian Express' Shubham Tigga about Jharkhand, where the promise of work led 13 young men into captivity. (09:37)Lastly, we take a look at Tamil Nadu where one of the deadliest political tragedies in years claimed 39 lives. (20:47)Hosted by Ichha SharmaProduced and written by Shashank Bhargava and Ichha SharmaEdited and mixed by Suresh Pawar

La foi est comme un jardin,Si tu l'entretiens, elle fleurit et parfume ton cœur.Si tu l'oublies, les mauvaises herbes de l'ego, de l'orgueil et de la paresse l'envahissent…Labourer le jardin de la foi, c'est arroser son âme de dhikr et de Coran, observer ses racines de nos vices cachés et rechercher en permanence la lumière d'Allah. ☀️Car le jardin que l'on entretient ici-bas n'est qu'une parcelle de celui que l'on espère dans l'au-delà.Qu'Allah fasse fleurir nos jardins intérieurs de paix et de miséricorde.

Timothy “A True Son in the Faith, The Apostle Paul's Labourer – By Laurence Torr  We can learn a lot about what a Labourer looks through the life of Timothy. Timothy was a wonderful believer and Labourer of the Apostle Paul and faithful and loyal to God and the encouragement that was given to him through the ministering of the Apostle Paul. In summary: Timothy was a young labourer / disciple from Lystra, raised in faith by his mother and grandmother Lois, mentored by Paul, and became a key early church leader/Labourer. He is remembered as a faithful, gentle, yet courageous servant of God who carried Paul's teachings and heart for the churches.   Give/ Honour God  https://www.paypal.com/paypalme/laurencetorr Visit Our Website http://www.graceloveandtruth.com/ Visit Our YouTube Channel Here http://www.youtube.com/laurencetorr  

A new MP3 sermon from Coleraine Free Presbyterian Church is now available on SermonAudio with the following details: Title: Send Forth Labourers Speaker: Rev. John Greer Broadcaster: Coleraine Free Presbyterian Church Event: Sunday - AM Date: 9/21/2025 Bible: Matthew 9:38 Length: 49 min.

Filipino migrant Manu Ofiaza shares his journey from Perth to Dalwallinu, Western Australia, where hard work and community support helped him secure permanent residency and reunite with his family. - Sa episode ng Trabaho, Visa atbp., ibinahagi ni Manu Ofiaza ang kanyang karanasan mula Perth hanggang Dalwallinu, Western Australia, kung saan ang pinasok ang iba't ibang trabaho at lumipat sa regional Australia para makamit ang permanent residency at muling makasama ang pamilya.

Sunday August 31, 2025 Elmsdale Church of the Nazarene - PE -CA Speaker: Pastor Betty Zita Scripture: Matthew 20:1-16

Lance Hohenstreet 08.24.25

The Parable of the Hired Labourers 7-27-2025 pm by Kevin O'Connor

03-08-2025 Sunday AM1 - Pastor N. Davies

In this passage we see Jesus tell a parable about labourers working in a vineyard. What do we learn about God's kingdom from this story?

Peace be in your house my dear friend. This is DAY 331 ☕️ LAST BOOK — The labourer is worthy of his hire. Thank you for listening to this talk, I hear wisdom in it.—JC. ★ Support this podcast ★

Jesus called God Father. What did he mean by using that very human metaphor and what did he learn about that from Joseph, the father who raised him? Based on Matthew 13:55-57, Mark 6:3, Matthew 6:7-9, Matthew 7:7 and Luke 13:4-5 among many other sayings of Jesus about God as Father. Show notes have been posted at retellingthebible.wordpress.com. Media in this Episode The following music was used for this media project: "AhDah" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/ Music: Lonely Fish by Sascha Ende Link: https://ende.app/en/song/4655-lonely-fish http://creativecommons.org/licenses/by/4.0/ Support Retelling the Bible If you would like to support the work that I do creating these stories, go to patreon.com/retellingthebible and choose a level of support! Contact me on Social Media! Bluesky Facebook Reddit

Class 1 from this series was used in GCT Episode 355.

On Sunday 29th June we returned to our Matthew series, and dug into the parable Jesus told about the labourers in the vineyard. David also gave us a lot think about regarding the first and the last.Listen to Martin Scott's message from last weekFor more information about who we are, what we believe and how you can get involved, please visit our website

This week on the Chasin' the Racin' podcast, Dom Herbertson and Joe Akroyd welcome none other than the legendary John McGuinness — national treasure and the world's fastest labourer — into the trailer for a full debrief on the 2025 Isle of Man TT. From Dean Harrison's emotional victory to Peter Hickman's TT 2025 ending crash and everything in between, McPint shares his unfiltered take on all the highs, lows, and talking points of TT '25. We also dive into the North West controversy and hear who impressed the 23-time TT winner the most this year. Enjoy - CTR x   Powered by OMG Racing       Supported by JCT Truck and Trailer Rental and Lucky Day Competitions     Lucky Day are one of the biggest competition companies in the UK and have an amazing range of prizes up for grab every week! Check them out: https://www.luckydaycompetitions.com/     Episode sponsor: Oakmere Motorgroup. They are a motorcycle dealership specialising in Norton and CCM. Visit their site www.oakmeremotorgroup.co.uk or go inshore at Brook Garage, Prestbury, Macclesfield, SK10 4AL   If you're interested in sponsoring an episode of the podcast, please don't hesitate to get in touch via email to chasintheracin@outlook.com         ------------         We have a full range of merchandise as well as Alan Carter's and Ian Simpson's Autobiography's over on our website: https://chasintheracin.myshopify.com           CTR Patreon Page: https://patreon.com/MotorbikePod?utm_...           -------------           SOCIALS:         Instagram: @chasintheracinpod         Facebook: Chasin' The Racin' Podcast         X: @motorbikepod

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In this incredible conversation, Intel technologist and grassroots leader Ananthan Ayyasamy shares his astonishing rise—from farm labor and caste barriers in rural Tamil Nadu to becoming a top 1% realtor in the U.S. and writing patents at Intel. But the story doesn't stop there. Ananthan gave it all up to return to India—fighting for clean politics, rural upliftment, and systemic change through his foundation and public service. This episode is a masterclass in perseverance, service, and impact. A must-watch for anyone who believes in the Indian dream—and wants to build it.

In today's episode, Paul is joined by Stephen Harpur, Managing Director at Sharpur Consultancy – a Chartered Construction Manager with more than 25 years in the industry. Stephen's journey is anything but typical: he started as a labourer, worked every trade you can think of, and went on to lead some of the most complex, multimillion-pound construction projects in Northern Ireland.Register your interest for the Strategy Summit Event at the Churchill War Rooms on June 26th here - https://c-link.com/C-Link-Churchill-War-Rooms-EventThis episode is all about what world-class construction management really looks like, and how project leaders, QSs, and PMs can raise the bar—together.We talk about:What Stephen learned going from hands-on trades to boardroom leadershipHow to plan and manage a project from inception to “cutting the ribbon”Why every QS needs to spend more time on siteBuilding alignment between commercial and delivery teamsLessons from subcontracting, consulting, and working on the largest live building project in NIIf you've ever felt that QSs and PMs should work more collaboratively, or you want to lead construction projects more effectively—this is one for you.

In this episode, I chat with the CEO of Fix Radio about how he ditched working on building sites to start a radio station to help and support tradesmen and women. He now employs 60 members of staff and has 600,000 weekly listeners. We talk about how it's grown into more than just music, now tackling real issues like tool theft, mental health, and industry supportLouis has built more than just a station, he's built a movement, including the UK's first ever trade music festival, FixFest.I also tap into his CEO mindset on areas of business such as marketing, systems and building a team. WHAT YOU WILL LEARN AND KEY ACTIONS FROM THIS EPISODE:1. How one man's vision is now helping thousands of trades people. 2. How Fix Radio can help and support you in your business.3. What is Fix Fest and how you can get a discount on your tickets.4. CEO tips on marketing, implementing systems and how to build a great team.5. Be inspired to follow your dreams and never quit and give up.Guest Speaker: Check out and contact Louis Timpany from Fix RadioGrab Your FixFest Tickets Here Use Promo Code TFC25 to get 25% Discount BECOME A MEMBER: Join our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Growth Club and get instant access⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to live marketing training, business coaching, courses and a thriving community of professional trades. Guaranteed to help you to achieve time and financial freedom. JOIN OUR FACEBOOK GROUP: Join our free and thriving ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook group and community ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠APPLY TO JOIN OUR INNER CIRCLE: Apply to join our 12-month ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠business and marketing coaching programme ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠WHO WE HELP AND SUPPORTAt the Trades Freedom Club, we help tradesmen and tradeswomen such as Plumbers, Heating Engineers, Electricians, Renewable Energy, Plasterers, Builders, Joiners, Roofers, Flooring, HVAC, Glazing, Scaffolders, CCTV, Security companies and Sub Contractors to build, grow and scale their trades or construction businesses.

Sometimes I feel like the “Labourer” in our household. “Darling, can you please dig me a large hole for a Nikau Palm” followed by “pruning the fruit trees” and “covering the soil against blackbirds” or “create a nice pathway”. Of course I have my own stuff to do/plant/remove/mow, but once I start the Hansa Chipper I am in my element. Branches up to 2 inches in diameter are turned into excellent, fresh and sizeable mulch – stuff that will —in time— be the best organic matter to feed the soil and the plants that grow in situ. But it needs to be managed well. Couple of things you can do with this chipping monster and the chips: Create a thick layer of wood chips that cover the garden path. It keeps it covered in winter, and it stops a lot of weeds germinating on that path – saves a heap of weeding and keeps the surface relatively dry after winter rain. But if you want to create a good mulch for your plants, you'll need to add some Nitrogen (N). Your chipped wood is mainly Carbon. The Nitrogen (in the form of Urea) is needed to turn the Carbon into balanced compost – a handful of Urea per square meter might do the trick. Many people that have a compost bin stuff that bin full of lawn clippings, fruit remains, and vegetable matter and stalks, left over from a dinner This compost bin is very full of Nitrogen and lacking a decent amount of Carbon —the opposite to the thick layer of wood chips— to be used as “Mulch”. You guessed it: this compost bin needs a good amount of Carbon from the chipper to balance the C-N ratio required for a decent plant food fertiliser in the garden Generally speaking, the C-N ratio required to make fertile soil should be in the order of 20-1 (up to 30-1). LISTEN ABOVE See omnystudio.com/listener for privacy information.

While Spurgeon usually preaches on single texts he does not invariably preach isolated sermons. On Sunday 5th June, 1881, he preached from 1 Corinthians 3:6–9 about God's co-labourers. On Sunday 12th June he took up the same theme of labourers on God's farm, this time from Mark 4:26–29, explicitly linking the two sermons together. If the first sermon showed how far human agency is required in the work of the gospel, and how dependent all results are upon the Lord, the second sermon emphasises how far a holy labourer can go, and how far he cannot go: “the measure and limit of human instrumentality in the kingdom of grace.” As so often, Spurgeon's structure is fairly simple and repetitive: what we can and cannot do, what we can and cannot know, what we may and may not expect if we work for God, and what sleep workers may and may not take. It is an intensely practical sermon of particular encouragement and instruction to Christian workers—and which Christian ought not also to be a worker on God's farm? Read the sermon here: https://www.mediagratiae.org/resources/what-the-farm-labourers-can-do-and-what-they-cannot-do Check out the new From the Heart of Spurgeon Book! British: https://amzn.to/48rV1OR American: https://amzn.to/48oHjft Connect with the Reading Spurgeon Community on Twitter! https://twitter.com/ReadingSpurgeon Sign up to get the weekly readings emailed to you: https://www.mediagratiae.org/podcasts-1/from-the-heart-of-spurgeon. Check out other Media Gratiae podcasts at www.mediagratiae.org Download the Media Gratiae App: https://subsplash.com/mediagratiae/app

While Spurgeon usually preaches on single texts he does not invariably preach isolated sermons. On Sunday 5th June, 1881, he preached from 1 Corinthians 3:6–9 about God's co-labourers. On Sunday 12th June he took up the same theme of labourers on God's farm, this time from Mark 4:26–29, explicitly linking the two sermons together. If the first sermon showed how far human agency is required in the work of the gospel, and how dependent all results are upon the Lord, the second sermon emphasises how far a holy labourer can go, and how far he cannot go: "the measure and limit of human instrumentality in the kingdom of grace." As so often, Spurgeon's structure is fairly simple and repetitive: what we can and cannot do, what we can and cannot know, what we may and may not expect if we work for God, and what sleep workers may and may not take. It is an intensely practical sermon of particular encouragement and instruction to Christian workers—and which Christian ought not also to be a worker on God's farm?

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Matthew 20:1-16 — If Christians tend to grumble, commiserate, and feel sorry for themselves, is it because they've forgotten grace? Murmuring stems from a belief that one deserves something more. As a result, they're never happy and become a complaining people. In this sermon on the parable of the workers in the vineyard from Matthew 20:1–16, Dr. Martyn Lloyd-Jones explains that the murmuring person has forgotten that everything is grace. To illustrate this point, Jesus gives us the parable of the laborers in the vineyard. This sermon highlights the grumbling of those who have been in the faith for a long time. They are complainers; they feel they deserve more than the others. They started out well, but got into trouble later on. Listen as Dr. Lloyd-Jones applies this parable to the human condition today. Christians have the gospel of Jesus Christ, but if they do not continue in it, they get into the same trouble. They become entitled and believe they deserve more. What they forget is this: it's all grace. It's always been grace. In the Christian life, all is grace, from the beginning to the end. Christians are called to do all things without murmuring. What a tragedy when Christian people become miserable. What a tragedy when they murmur. The same grace that saved them keeps them. Listen and rejoice––it is all of grace.

Matthew 20:1-16 — If Christians tend to grumble, commiserate, and feel sorry for themselves, is it because they've forgotten grace? Murmuring stems from a belief that one deserves something more. As a result, they're never happy and become a complaining people. In this sermon on the parable of the workers in the vineyard from Matthew 20:1–16, Dr. Martyn Lloyd-Jones explains that the murmuring person has forgotten that everything is grace. To illustrate this point, Jesus gives us the parable of the laborers in the vineyard. This sermon highlights the grumbling of those who have been in the faith for a long time. They are complainers; they feel they deserve more than the others. They started out well, but got into trouble later on. Listen as Dr. Lloyd-Jones applies this parable to the human condition today. Christians have the gospel of Jesus Christ, but if they do not continue in it, they get into the same trouble. They become entitled and believe they deserve more. What they forget is this: it's all grace. It's always been grace. In the Christian life, all is grace, from the beginning to the end. Christians are called to do all things without murmuring. What a tragedy when Christian people become miserable. What a tragedy when they murmur. The same grace that saved them keeps them. Listen and rejoice––it is all of grace.

Matthew 20:1-16 — If Christians tend to grumble, commiserate, and feel sorry for themselves, is it because they've forgotten grace? Murmuring stems from a belief that one deserves something more. As a result, they're never happy and become a complaining people. In this sermon on the parable of the workers in the vineyard from Matthew 20:1–16, Dr. Martyn Lloyd-Jones explains that the murmuring person has forgotten that everything is grace. To illustrate this point, Jesus gives us the parable of the laborers in the vineyard. This sermon highlights the grumbling of those who have been in the faith for a long time. They are complainers; they feel they deserve more than the others. They started out well, but got into trouble later on. Listen as Dr. Lloyd-Jones applies this parable to the human condition today. Christians have the gospel of Jesus Christ, but if they do not continue in it, they get into the same trouble. They become entitled and believe they deserve more. What they forget is this: it's all grace. It's always been grace. In the Christian life, all is grace, from the beginning to the end. Christians are called to do all things without murmuring. What a tragedy when Christian people become miserable. What a tragedy when they murmur. The same grace that saved them keeps them. Listen and rejoice––it is all of grace.

Matthew 20:1-16 — If Christians tend to grumble, commiserate, and feel sorry for themselves, is it because they've forgotten grace? Murmuring stems from a belief that one deserves something more. As a result, they're never happy and become a complaining people. In this sermon on the parable of the workers in the vineyard from Matthew 20:1–16, Dr. Martyn Lloyd-Jones explains that the murmuring person has forgotten that everything is grace. To illustrate this point, Jesus gives us the parable of the laborers in the vineyard. This sermon highlights the grumbling of those who have been in the faith for a long time. They are complainers; they feel they deserve more than the others. They started out well, but got into trouble later on. Listen as Dr. Lloyd-Jones applies this parable to the human condition today. Christians have the gospel of Jesus Christ, but if they do not continue in it, they get into the same trouble. They become entitled and believe they deserve more. What they forget is this: it's all grace. It's always been grace. In the Christian life, all is grace, from the beginning to the end. Christians are called to do all things without murmuring. What a tragedy when Christian people become miserable. What a tragedy when they murmur. The same grace that saved them keeps them. Listen and rejoice––it is all of grace. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Group Brand Manager for Trigon Hotels, Sandra Murphy explains why the Metropole Hotel in Cork is looking to find four men who left a note which was discovered in the bricks of the lobby.

What is a Labourer? – By Laurence Torr Jesus said to his disciples, The harvest truly is plenteous, but the labourers are few;  Pray you therefore the Lord of the harvest, that he will send forth labourers into his harvest.    (Matthew 9:35-38KLV) Jesus encouraged his disciples to pray to the Lord of the harvest which is God, to send forth (throw out) the labourers into the harvest. the harvest is those that need to be saved and come to a knowledge of the truth and the labourers are those that preach the gospel and do the work that God gives them to do.  What are some of traits of a labourer how do we know if God has sent us a labourer?  are we a labourer?

Every year, tens of thousands of labourers in the wealth countries of the Gulf, most of them migrants from South Asia, die in unsafe working conditions on construction sites. As the GCC states pour enormous resources into developing their infrastructure, little attention is paid to the plight of the people doing the actual building work. I spoke to James Lynch of FairSquare, a UK-based non-profit that researches and advocates for the rights of labourers in the Gulf.https://fairsq.org/Assistant Producer: Japji Oberoi Hosted on Acast. See acast.com/privacy for more information.

The life of Jesus is the exact opposite of casual! We are called to a new level of commitment and urgency to see the lost be saved. We can no longer kick back or remain on the sidelines – we need to step out!

An industrial worker is in critical condition and two others are injured after being struck by several sheets of marble in south Auckland today. The hired labourers were unloading a shipping container in Manurewa when disaster struck. Felix Walton spoke to witnesses at the scene. A warning, some of the details in his report are distressing.

https://ontargetpodcast.caThe needle drops, the sparks fly, and the momentum keeps rolling! After last week's milestone celebration, On Target is back with a fresh stack of sizzling 45s. Mod Marty serves up the signature mix of rare and irresistible 60s soul, driving R&B, beat, and garage—all spinning on original vinyl.-----------------------------------------------The playlist is:"Don't Mess With Cupid"Otis Redding - Volt"Money (That's What I Want)"Jr. Walker & The All Stars- Soul"The Bounce"The Olympics- Mirwood"The Who Who Song"Jackie Wilson- Brunswick"The Whip"Gene Austin - TEC 3005"Wanted $10,000 Reward"Ernie K-Doe- London"That's Right"Bobby Lewis- ABC-Paramount"Harlem Shuffle"The Traits- Scepter"Looking Glass"The Will-O-Bees- Date "Labourer"49th Parallel- RCA-Victor"Somebody"Ray Charles- London Cross-Over"Yo-Yo"Billy Joe Royal- Columbia"Running Out"Bongi & Judy - Buddah"Stay"The Virginia Wolves- Amy"A Sign Of The Times"Petula Clark- Warner Brothers"That's Where I Lost My Baby"Marv Johnson- United Artisits"Shame"Dave Dee, Dozy, Beaky,Mick & Tich- Fontana"Fine With Me"The Beau Brummels- Warner Brothers"Why Did You Hurt Me"The Standells- Tower"Our Day Will Come"James Brown At The Organ- Smash

Canada Immigration CEC Express Entry selection since 2015 for NOC 75110 Construction trades helpers and labourers for New Brunswick Good day ladies and gentlemen, this is IRC news, and I am Joy Stephen, an authorized Canadian Immigration practitioner bringing out this data analysis on the number of applicants approved for Canadian Permanent Residence for multiple years Under the Express Entry CEC selection based on your NOC code. I am coming to you from the Polinsys studios in Cambridge, Ontario The number of individuals selected under the old 4 digit NOC code 7371 (GROUP) or the new Specific 5 digit NOC code 75110 Construction trades helpers and labourers through the Federal Express Entry CEC for Canadian Residents in the express entry program is listed on your screen as a chart. These Permanent Residents were destined for the province of New Brunswick. The figures for each year from 2015 to 2023 are shown as a chart on your screen. Years without any selection for this category destinated for New Brunswick are shown as a blank. | 2015 | 2016 | 2017 | 2018 | 2019 | 2020 | 2021 | 2022 | 2023 | - | - | - | - | - | - | 10 | - | - If you have an interest in gaining assistance with Work Permits based on your country of Citizenship, or should you require guidance post-selection, we extend a warm invitation to connect with us via https://myar.me/c. We strongly recommend attending our complimentary Zoom resource meetings conducted every Thursday. We kindly request you to carefully review the available resources. Subsequently, should any queries arise, our team of Canadian Authorized Representatives is readily available to address your concerns during the weekly AR's Q&A session held on Fridays. You can find the details for both these meetings at https://myar.me/zoom.  Our dedicated team is committed to providing you with professional assistance in navigating the immigration process. Additionally, IRCNews offers valuable insights on selecting a qualified representative to advocate on your behalf with the Canadian Federal or Provincial governments, accessible at 

In this episode of ACTRA Toronto Reel Talk, Asante Tracey sits down with ACTRA Toronto Councillor Gugun Deep Singh to discuss his journey as an actor and advocate, as well as key issues facing the industry as we head into IPA bargaining. Gugun explains the "AIR" acronym, referring to Accessibility, Inclusion, and Respect, and highlights the critical issues of artificial intelligence, fair wages, and residuals for performers. Gugun and Asante also discuss the importance of creating supportive and safe environments on set, inclusive practices, and setting standards for performers in a rapidly evolving landscape.

Canada Immigration CEC Express Entry selection since 2015 for NOC 85100 Livestock labourers for All of Canada Good day ladies and gentlemen, this is IRC news, and I am Joy Stephen, an authorized Canadian Immigration practitioner bringing out this data analysis on the number of applicants approved for Canadian Permanent Residence for multiple years Under the Express Entry CEC selection based on your NOC code. I am coming to you from the Polinsys studios in Cambridge, Ontario The number of individuals selected under the old 4 digit NOC code 8252 (GROUP) or the new Specific 5 digit NOC code 85100 Livestock labourers through the Federal Express Entry CEC for Canadian Residents in the express entry program is listed on your screen as a chart. These Permanent Residents were destined for the province of All of Canada. The figures for each year from 2015 to 2023 are shown as a chart on your screen. Years without any selection for this category destinated for All of Canada are shown as a blank. | 2015 | 2016 | 2017 | 2018 | 2019 | 2020 | 2021 | 2022 | 2023 | 85 | 150 | 50 | 55 | 85 | 40 | 285 | 10 | 35 If you have an interest in gaining assistance with Work Permits based on your country of Citizenship, or should you require guidance post-selection, we extend a warm invitation to connect with us via https://myar.me/c. We strongly recommend attending our complimentary Zoom resource meetings conducted every Thursday. We kindly request you to carefully review the available resources. Subsequently, should any queries arise, our team of Canadian Authorized Representatives is readily available to address your concerns during the weekly AR's Q&A session held on Fridays. You can find the details for both these meetings at https://myar.me/zoom. Our dedicated team is committed to providing you with professional assistance in navigating the immigration process. Additionally, IRCNews offers valuable insights on selecting a qualified representative to advocate on your behalf with the Canadian Federal or Provincial governments, accessible at

The parable of The Labourers in the Vineyard before us this week from Matthew 20 is in fact a continuation from last week as Jesus explains the statement at the end of Chapter 19, -Many who are first will be last, and the last first.- Most of us expect a certain 'order of things' in life to be kept and maintained by the vast majority. And it is interesting, and somewhat revealing, to observe how we respond when such expectations are not met. Jesus teaches us that we should not presume we are entitled to anything in the Kingdom of Heaven. Instead, whether we are first in line, or last, we receive far more than any of us deserve. It is all gift- Such is the generosity and grace of our Lord and God.

The parable of The Labourers in the Vineyard before us this week from Matthew 20 is in fact a continuation from last week as Jesus explains the statement at the end of Chapter 19, "Many who are first will be last, and the last first." Most of us expect a certain 'order of things' in life to be kept and maintained by the vast majority. And it is interesting, and somewhat revealing, to observe how we respond when such expectations are not met. Jesus teaches us that we should not presume we are entitled to anything in the Kingdom of Heaven. Instead, whether we are first in line, or last, we receive far more than any of us deserve. It is all gift! Such is the generosity and grace of our Lord and God.

I SOUGHT FOR A MAN (CO-LABOURERS WITH GOD) WITH APOSTLE JOSHUA SELMAN - 14||07||2024

I SOUGHT FOR A MAN (CO-LABOURERS WITH GOD) - WORD SESSION WITH APOSTLE JOSHUA SELMAN - 14||07||2024

I SOUGHT FOR A MAN (CO-LABOURERS WITH GOD) WITH APOSTLE JOSHUA SELMAN - 14||07||2024

Child workers are filling some of the labour gaps in Yangon factories left by people who fled to avoid conscription. That's according to labour activists, who also say the children are treated worse than adult workers. This week's story is by a Frontier Myanmar journalist.

William Taylor - There is much written today about Christian leadership – and rightly so. But what is the gold-standard? In detailing the ministry he exercised in founding the church in Thessalonica, the Apostle Paul provides us with a benchmark for all Christian work.

William Taylor - There is much written today about Christian leadership – and rightly so. But what is the gold-standard? In detailing the ministry he exercised in founding the church in Thessalonica, the Apostle Paul provides us with a benchmark for all Christian work.