Podcasts about Latin

Sam and Dylan are back to break down: Comment of the Week, Dylan's K-pop Demon Hunters confession, Trump asking NATO to join another bombing campaign and NATO basically telling him to kick rocks, the current Middle East escalation and whether Bibi Netanyahu is actually dead or being propped up for prophecy optics, conspiracy theories around Israel, Lebanon, and who's actually getting hit, the USS Tripoli deployment and what it means for boots on the ground, draft paranoia, the idea that world leaders are being kept alive or replaced for narrative control, CIA smear playbooks labeling foreign leaders as gay to destabilize regimes, Saddam, Gaddafi and propaganda tactics, media contradictions around sexuality as both virtue signal and attack vector, currency vs social currency and how elites distract the public while consolidating power. Then the guys go DEEP on Gnosticism, the Nag Hammadi texts, secret teachings of Jesus, and whether reality is more of an energy system than traditional religion admits, plus hunting down ancient Bibles, buying 1500s Latin texts on Etsy, and trying to decode what's actually been hidden from history.   Grab Tickets to Sam's Live Shows Here: https://samtripoli.com/events/   Batavia, IL: 3/26-3/28 Raleigh, NC: 4/3 Atlanta, GA: 4/4 Hamilton, Canada:  4/16 Toronto, Canada: 4/17 Dallas, TX: 4/24 Fort Worth, TX: 4/25 Austin, TX: 5/22 (Live Taping Of Sam Tripoli's Comedy Special) Albuquerque, NM: 6/12-6/13 Austin, TX: 6/18 Lawerence, KS: 9/17-9/19 Tulsa, OK: 10/9-10/10 Austin, TX: Dec 11th-13th   Buy Our Merch or Sam Will Fight You: https://conspiracy-social-club-aka-deep-waters.myshopify.com/   Check out Dylan's instagram - @dylanpetewrenn   Check out Deep Waters Instagram: @akadeepwaters   Check out Bad Tv podcast: https://bit.ly/3RYuTG0   THANK YOU TO OUR SPONSORS:   BLUECHEW GOLD Go to BlueChew.com and enter code "DEEP" for 10% off your first order.

Merriam-Webster's Word of the Day for March 21, 2026 is: scrutinize • SKROO-tuh-nyze • verb To scrutinize something is to examine it carefully especially in a critical way. // I closely scrutinized my opponent's moves before making my own. See the entry > Examples: "The governor proposes a balanced budget, and the General Assembly scrutinizes every line." — J.B. Jennings, The Baltimore Sun, 5 Feb. 2026 Did you know? Scrutinize the history of scrutinize far back enough and you wind up sifting through trash: the word comes from Latin scrutari, which means "to search, to examine," and scrutari likely comes from scruta, meaning "trash." The etymology evokes one who searches through trash for anything of value. The noun scrutiny preceded scrutinize in English, and in its earliest 15th century use referred to a formal vote, and later to an official examination of votes. Scrutinize was established in the 17th century with its familiar "to examine closely" meaning, but retained reference to voting with the specific meaning "to examine votes" at least into the 18th century. (Votes are still commonly said to be scrutinized in the general sense of the word.) And while the term scrutineer can be a general term referring to someone who examines something, it is also sometimes used in British English specifically as a term for someone who takes or counts votes.

1169. In this bonus segment, originally released in November, we look at Peter Sokolowski's "Tale of Two Dictionaries," tracing the word "dictionary" back to a 16th-century Latin work by a monk named Calepino. We look at how this original source led to the first monolingual dictionaries in both English and French, all within a year of each other. Find Peter on BlueSky.

My links:My Ko-fi: https://ko-fi.com/rhetoricrevolutionSend me a voice message!: https://podcasters.spotify.com/pod/show/liam-connerlyTikTok: ⁠https://www.tiktok.com/@mrconnerly?is_from_webapp=1&sender_device=pc⁠Email: ⁠rhetoricrevolution@gmail.com⁠Instagram: https://www.instagram.com/connerlyliam/Podcast | Latin in Layman's - A Rhetoric Revolution https://open.spotify.com/show/0EjiYFx1K4lwfykjf5jApM?si=b871da6367d74d92YouTube: https://www.youtube.com/@MrConnerly 

Merriam-Webster's Word of the Day for March 18, 2026 is: jejune • jih-JOON • adjective Jejune is a formal word that means "uninteresting" or "boring." It is also used as a synonym of juvenile to describe things (such as behaviors, attitudes, etc.) that are immature, childish, or simplistic. // The movie adaptation employed surreal visual effects to tell the story, making the plot, jejune in the novel, archetypal rather than artless. // The professor made rude and jejune remarks about the students' artwork. See the entry > Examples: "While [author Helen] Garner has journaled most of her life, she burned her early diaries in a bonfire having deemed them too embarrassing or jejune." — The Irish Times, 29 Mar. 2025 Did you know? Starved for excitement? You won't get it from something jejune. The term comes to us from the Latin word jejunus, which means "empty of food," "hungry," or "meager." When English speakers first used jejune back in the 1600s, they applied it in ways that mirrored the meaning of its Latin parent, lamenting "jejune appetites" and "jejune morsels." Something that is meager rarely satisfies, and before long jejune was being used not only for meager meals or hunger, but also for things lacking in intellectual or emotional substance. It's possible that the word gained its now-popular "juvenile" or "childish" sense when people confused it with the look-alike French word jeune, which means "young."

From tragedy to comedy, the apocalyptic vision in Canto XXXII has come to an end and Beatrice accepts Dante as her walking companion in Eden.A relatively easy passage begins the final canto of PURGATORIO, perhaps a breather before the much more difficult material that will make up the bulk of the last canto of PURGATORIO.Join me, Mark Scarbrough, as we walk with Beatrice, Dante, the seven ladies, the lady who tends Eden, and Statius. They're a final parade to wrap up this second canticle of COMEDY.Here are the segments for this episode of WALKING WITH DANTE:[01:26] My English translation of PURGATORIO, Canto XXXIII, Lines 1 - 24. If you'd like to read along or continue the conversation with me, please find the entry for this episode on my website, markscarbrough.com.[03:31] Possibly, a simple interlude between much more difficult passages.[04:58] The Latin quotation from Psalm 78/79 that opens the final canto of PURGATORIO.[09:19] Beatrice's Latin quotation from the Gospel of John as Dante fuses Mary and Jesus into her character.[16:46] Beatrice's parade and the question of her nine steps.[21:53] Beatrice, Dante's new guide across the known universe.[26:51] Rereading the passage: PURGATORIO, Canto XXXIII, lines 1- 24.

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My links:My Ko-fi: https://ko-fi.com/rhetoricrevolutionSend me a voice message!: https://podcasters.spotify.com/pod/show/liam-connerlyTikTok: ⁠https://www.tiktok.com/@mrconnerly?is_from_webapp=1&sender_device=pc⁠Email: ⁠rhetoricrevolution@gmail.com⁠Instagram: https://www.instagram.com/connerlyliam/Podcast | Latin in Layman's - A Rhetoric Revolution https://open.spotify.com/show/0EjiYFx1K4lwfykjf5jApM?si=b871da6367d74d92YouTube: https://www.youtube.com/@MrConnerly Greek-leaning pathology words1. PathologyFrom Greek pathos = suffering, feeling, diseaseand logos = study, accountSo pathology literally means the study of suffering/disease.This is a great opener because it shows how medical language often begins not with the body, but with the idea of human suffering.From Greek kardia = heartYou get:cardiac arresttachycardia = fast heartbradycardia = slow heartVery teachable because once people know cardi-, they start seeing it everywhere.From Greek neuron = nerve, sinewUsed in:neuropathyneurologyneurosisA nice example of how one root moves from the physical body into psychology and culture.From Greek arthron = jointplus -itis = inflammationSo arthritis literally means inflammation of the joint.This is one of the most useful medical suffixes to teach:tonsillitisbronchitisdermatitisFrom Greek gaster = stomachplus -itisLiterally inflammation of the stomach.You can connect this to:gastricgastrologygastrointestinalFrom Greek derma = skinplus -itisLiterally inflammation of the skin.This root is highly visible in:epidermisdermatologyhypodermicFrom Greek nephros = kidneyplus -itisLiterally kidney inflammation.Good pair with the Latin root below for kidney, because English often keeps both a Greek and Latin tradition alive.From Greek hepar, hepat- = liverplus -itisLiterally inflammation of the liver.This one is a perfect example of a form that looks strange in English until you know the root.From Greek haima / hem- = bloodand rhēgnynai / -rrhage = to burst forthSo hemorrhage is basically blood bursting out.This is vivid, memorable, and very good for an audience because they can feel the image in the word.From Greek an- = withoutand haima = bloodLiterally without blood or lack of blood.Not perfectly literal in modern physiology, of course, but etymologically very revealing.From Greek kyanos = dark blueplus -osis = conditionLiterally the blue condition.Excellent for showing how medical language often names visible bodily states very directly.From Greek leukos = whiteand haima = bloodLiterally white blood.A striking example of descriptive naming based on what was observed.From Greek paralysis = loosening, disablingfrom para- + lyein = to loosenSo it carries the sense of being loosened apart or disabled.Great for showing that many disease terms began as verbs of bodily action.From Greek dia- = throughand rhein = to flowLiterally flowing through.Extremely memorable and surprisingly elegant once broken down.From Greek dys- = bad, difficultand pepsis = digestionLiterally bad digestion.A useful root pair because dys- appears all over pathology:dysfunctiondyspneadysphagiaFrom Greek dys- = difficultand pnoē = breathLiterally difficult breathing.Very accessible for an audience because the meaning becomes obvious once you crack it open.From Greek dys- = difficultand phagein = to eatLiterally difficulty eating/swallowing.Good chance to explain how roots shift over time into more technical meanings.From Greek nekros = dead body, corpseplus -osis = conditionLiterally the condition of dead tissue.Dark, vivid, and very podcast-friendly.From Greek onkos = mass, burden, tumorplus logos = studyLiterally the study of tumors/masses.This surprises people because the modern word feels so distant from its root.From Greek psyche = soul, mindplus -osis = condition

On this episode, my guest is Hasan Kerim Güç. Kerim graduated from Istanbul High School in 1992 and from Yildiz Technical University in 1996. Between 1997-2004, he completed his master's degree in Information Systems and Business Administration in Baltimore, USA. He returned to Turkey in 2010. Realizing that the treasure he had been looking for for 14 years was right in his own home, he took the position of Chief Editor at Nefes Publishing House in 2014. Kerim nourishes his business life with Sufi studies and is pursuing a doctoral degree from the Usküdar University Institute for Sufi Studies. He has published four books.Show Notes* Rejecting the American Dream* Anatolian and Sufi Hospitality* Sufis and the Ottomans* Tanri misafiri (“God's guest”)* Togetherness, and the roots of Religion* When we welcome suffering, we make honey out of pain* Submission, servants and the prophet Mohammed* The Conference of the Birds / Stories from the Thirty Birds* Limits to hospitality in the Islamic world* Bereket / Baraka* Rumi's Guest HouseHomework* Kerim Vakfı* Stories from the Thirty Birds* Cemalnur Sargut: A Sufi Life of Love, Suffering, and Divine Union* Cemalnur Sargut Books* Kerim Guc - Instagram* Kyoto University Kenan Rifai Center for Sufi Studies* Ken'an Rifâî Chair of Islamic Studies at Peking University* University of North Carolina (UNC) Ken'an Rifâî Chair in Islamic StudiesTranscriptChris: [00:00:00] Welcome to the End of Tourism podcast, Kerim. Hoș geldiniz.Kerim: Thank you very much for having me.Chris: Yeah, it's my pleasure. Thank you for joining me today. Perhaps you could tell our listeners, where you find yourself and what the world looks like there for you.Kerim: Well, first of all, I'm an immigrant also. I was an immigrant. I lived in the US for a while, and then I came back to to my own country. And things are very different here than there, than it is in US. From the perspective of what I did... I was actually an engineer, and I was working in the IT fields, and I was living the American dream, and then I realized that there was some kind of an emptiness, and this whole thing, and I decided to go back to Turkey and [00:01:00] study Sufism, and since my mother was actually a Sufi teacher. She decided to actually move this whole Sufism into academia. So, she basically established an institute in Istanbul - Üsküdar Istanbul - at the University of Üsküdar. The difference between this institute and the other schools, the people like myself, like engineers, coming from different disciplines, including lawyers and whatnot, they were not able to do their masters or PhDs in Sufism, because in other universities, they require for you to actually have theology backgrounds. But with this new establishment, we were able to educate people from all different disciplines and, [00:02:00] so we basically concentrated on ethics rather than the religion itself.So, a lot of people coming from different areas, especially the white-collar people, living this, like - how do I say that? - it's a world of money and materialism and all kind of that stuff. They're coming to our institute and realizing that money or career is not the only goal for life.And we started to concentrating on things like spirituality more than the materialist world.Chris: Thank you. Well, I'm very much looking forward to exploring these themes with you and a little bit of the work that you do with Kerim Vakfı.Kerim: Sure.Chris: And so for the last season of the podcast, I'm very much interested in focusing on different hospitality traditions and practices from around the [00:03:00] world, as I mentioned to you. And, one of the key themes of the podcast is radical hospitality. Now, the word “radical” comes from Latin and it means “rooted,” or we might even say “local” or “living.”And so. I'm curious if there are any radical hospitality practices that you think are unique to your place, to Istanbul, or to the Sufi community that you might be willing to share with us today?Kerim: Well, Istanbul, actually, is a very metropolitan city. So like the other metropolitan cities, we kind of lost that - what we call the hospitality of Anatolia. Anatolia is basically the Eastern part of Istanbul. And in Istanbul, we have, right now, 25 million people in a very small area. And in older days when the population was smaller, [00:04:00] we were able to show our hospitality, because the Turkish hospitality is very famous, actually. In this area the hospitality is very famous, including the, you know, Greek and Arab hospitality. Usually, it's a little bit different than the western countries.For instance, we welcome people - we used to, and probably still, in the countryside - the people coming from other cities or countries or whatnot. The locals actually helped them out as much as possible. They even invite them to their own houses and let them stay for how long they want to stay. And this was kind of like a regular thing in the old days. It's still going on very much in the eastern side of Turkey, pretty much in the countryside. [00:05:00] But Istanbul, like other cosmopolitan cities, we kinda lost that. You know, neighbourly things. We have a lot of neighbours and we we have always good... we used to have a lot of good relationship with them, but nowadays, again, because of this material world, we kind of lost this hospitality.So from the Sufi point of view, hospitality is very important. It's interesting that you mentioned the “radical.” You were talking about where “radical” come from, but you didn't talk about where “hospitality” comes from. See, there is a relationship between the hospital and the hospitality and the way the Sufis look at things is very much like the illnesses in our body are our guests. So, we don't think that they're bad for you. They're actually [00:06:00] the guests of our house for a time being. So we show them the hospitality as much as we can, and then hopefully we say goodbye to them.Chris: Wow. Wow. That's fascinating. I do know that the term “hospitality,” hospital is part of that, and hospital historically came from these notions of hospitality. I mean, in the western world in, and at least in the Christian world, there's a kind of unauthorized history in which a lot of this hospitality, as you mentioned, that was offered to the stranger, was done by the families or the individual houses or homes within a community. A stranger would come and they would ask for hospitality, ask for food and shelter, and the family would have to decide whether to do that and how to do it. [00:07:00] And then at some point, the institution of the Church kind of stepped in and said, “you know what? You don't have to do this anymore. When the stranger comes to the community, when they show up at your door, just send them to us. Just send them to the church and we'll give them what they need.”And so this did a number of things, but the two most obvious ones, I think, are that the family, the individuals in the family and the community on a grassroots level, slowly ended up losing their ability, their unique kind of familial or personal ability to host the stranger. And at the same time, of course, the church used this as a way to try to convert, the stranger.Kerim: Right.Chris: And so I'm curious if there's anything in that realm that you see in the Islamic world, maybe in the Sufi world... you mentioned that, since the [00:08:00] imposition of modernity and the industrial Revolution in the world, we see less and less possibilities for small-scale, grassroots hospitality between people, in part, because there's so much movement, and of course, because the hospital has its brothers and sisters in the sense of the “hotel” and the “hostel.”Kerim: Absolutely.Chris: So, I'm curious if there's anything like that that comes to mind for you in regards to the Islamic world.Kerim: Well, one thing is about like the Ottomans. The Ottomans, when they were coming from the Anatolia and then started conquering all those places in the Balkan area, Greece and Bulgaria, Hungary and all those places, after they actually conquered, they sent Sufis to those places. And, like in Hungary, there is a person, his name is [00:09:00] Gül Baba, which means “Rose Father.” That's what they call him. He actually has his own tekke (tekke is like a church for Sufis). And this place, it's like a school more, more like a school, but it's a religious school.And in this tekke, he actually finds all those people with needs, and he pretty much helped them out with all those needs. And the people coming from different religions, they actually started liking people like from the Turks' point of view, because the Turks were symbolized by these Sufi movements. And instead of, you know, pushing people to convert or demolishing the churches and rebuilding mosques and stuff. Instead of that, they actually [00:10:00] welcomed people from all over the world, or all over the place, basically, to stay in the tekke, to eat and to get education in the tekke. So this was a great strategy of Ottomans. That's how they actually stayed in Europe for almost like 600 years. So that was very much like, you know, their strategy, I think. And in a good way.Chris: Yeah, you know, in my research I found out that there's still Sufi orders in the Balkans a group called the Bektashi.Kerim: Right.Chris: And of course, with the very little historical understanding that I had, I was very surprised. I had no idea. But of course, when I eventually went to visit the regions that my father is from, I saw churches, synagogues, and mosques, all in the same little neighbourhoods.[00:11:00] So, quite an impressive kind of understanding that the major religions in those places could coexist for so long. And that in the context of someone who grew up in North America, who thought it was the opposite (previously) and such things are so difficult.Kerim: Right. Right.Chris: So, Kerim, a mutual friend of ours has told me, that in the Turkish language, there is a phrase (and excuse my pronunciation). The phrase is tanri misafiri.Kerim: Right.Chris: Which translates into English as something like “God's guest.”Kerim: Right.Chris: Or “the guest sent by God.”Kerim: Right. Right.Chris: And so I'm wondering if you could speak about this phrase, maybe what it means to you and where you think it comes from?Kerim: Well, in Anatolia, it's a very famous phrase. And like I said previously, you know anybody coming from somewhere else, who comes into somebody's [00:12:00] house, is allowed to stay in the house as “the guest of God,” because we believe that God has sent that guest to us and we try to... you know, it's more like making that guest happy means making God happy. So, that's the understanding of older generations.In today's metropolitan areas, I don't think it's possible because of the security problems and everything. But like I said, in the countryside, people are very welcoming when it comes to this, because it is very important that knowing that person is actually coming from God, from Allah, so we have to take care of that person as much as possible to please God, actually.So that's how it is. I still see that in many cities in the [00:13:00] more eastern side of Turkey or south side of Turkey, or even north side of Turkey except in the bigger cities. But in the smaller cities, people are much more welcoming, again because of this specific idiom, actually.Chris: From tanri misafiri?Kerim: Right. Tanri means “God” in our language. In the original Turkish language, it's tanri, and, misafiri means “ the guest.”Chris: Yeah. So beautiful. Thank you for sharing that with us.Kerim: Absolutely.Chris: And so when guests arrive in a home, you know, in English, at least in, in the context of the older traditions, it is said that the guest or the potential guest, the stranger, asks for hospitality. They don't necessarily say “ they ask for food,” which we can imagine that surely they [00:14:00] do. They don't necessarily say that “they ask for shelter” or “accommodation,” which we surely we could imagine they do. But the literature often says they ask for hospitality.And so, when we think of hospitality today, we often think about people sitting around a table eating food together. And so I'm curious if there's a shared understanding among Sufis or at least the community that you live among and in, about the importance of both eating food and eating food together.Kerim: Togetherness is probably one of the most important things in the Islamic religion. Because like even our way of worshiping God - Allah - we try to do that in a union as much as possible. It is very interesting, the words that “religion” comes from.[00:15:00] Re- means “again,” and legion means “union.”So it's almost like “religion” itself means “to recreate the union,” “to reshape the union,” “ to have the union back,” because we have the tendency to be alone. And even you can imagine that in the western countries, in the western world, a lot of people want to be alone.Like, there's a lot of individuals rather than a group of people. And in the eastern world, it's a little bit different. We are more like family-oriented people. We try to do things together. I mean, there are advantages and disadvantages obviously, but there is a difference between them.So, we always had this [notion that] “the more is better,” basically. You know, more people is better. So, we help each other, [00:16:00] we understand each other, we talk about our problems. When we try to solve them, it's easier together. And if there's pain, you know, the pain actually, can be eased with more people, easier, I think, compared to have this pain alone. So, again, we're more family-oriented people.And the Sufi are very much like that. The Sufi always pray together, and they think that it creates a n energy, basically. It produces an energy that basically helps all of them at the same time, in a union.Chris: Hmm hmm. And do you find that sitting down for a meal together also creates that kind of union, or recreates as you were saying?Kerim: I think so. Doing any kind of activities, including eating... eating is basically the most common activity [00:17:00] that we do in our daily life and getting together, to talk about our things together, and discuss things together, all those things - togetherness, when it comes to the idea of togetherness - I think, is beautiful.Chris: Hmm, hmm. Amen. Yeah, I very much agree with that, Kerim.And so, when we think about hospitality, and we think about food, we often imagine big banquet tables and as you said, this sense of togetherness and celebration.But there's also, you know, from what little I've read, there's also this important aspect of the religious life in the Islamic world, and perhaps in the Sufi world as well that points to, maybe not the absence of food, but a different way of being fed, and a different way of feeding that doesn't [00:18:00] include the food we're used to, the kind of material food. And we often refer to this as fasting. And so, there's a beautiful video that you sent me, Kerim, of your mother speaking, and she recalls a phrase in that video from her own mother who said that “when we welcome suffering, we make honey out of pain.”And so, this is a question I very much want to ask you because I've fasted myself quite intensely. I'm curious, what is the honey that comes from fasting? Or, what do you think is the honey that comes from fasting?Kerim: Right? First of all, yeah, fasting is in our religion. So, we basically do that one month in the whole year. It's called Ramadan. In some cases, we actually do that because our Prophet Muhammad, when he [00:19:00] lived, he was fasting every Monday and every Thursday. So it was like a common practice for some of the religious people. And at least we do that one month in the whole year.And obviously, that month is a little bit difficult, you know, because we not only stop eating, we also stopped drinking and all that stuff. In theory, we should not be lying, we should not be telling bad things to other people or gossiping and all that stuff, but usually we do during that time. I mean, in theory, we should not be doing that.So it's like a whole discipline thing - the whole fasting. And at the end of the thirty days, you become a really, really different person. And first of all, one thing that [00:20:00] I feel, is that you understand the people who do not have food. We still have people in the world, unfortunately, in Africa, and all those places, the people, having less access to food as we do, and we feel like, oh yeah we don't actually thank God for all those things that he's giving to us. And this is the time that you start thinking about the reality and start thanking God for actually giving us all that food, twenty-four hours, seven days [a week]. And when you are fasting during that time, you are understanding the feeling of these people, who are like poor and who cannot eat.There are people now, in the social media, we are seeing people, who never had [00:21:00] chocolates in their life. The people living in these countries or in the cities or metropolitan cities, we never think about these things.So, we take these things for granted, and during that time of fasting, you start thinking about these stuff and then you become more thankful, and that's basically honey itself, after the suffering. And I wouldn't say “suffering,” because we don't suffer as much as they do, honestly.And we're just telling our egos, “just stop for a day to do bad things and stop eating,” and all that stuff that ego wants to have. And again, it's at the end of the thirty days, you become a new person because now you have a different mentality. Now, in the other eleven months, you still forget about these things, but [00:22:00] again, it comes through. It's like a cycle.Chris: Yeah. Yeah. I totally agree with you that, you know, gratitude is the honey and...Kerim: Absolutely.Chris: ...I remember the fasting that I did over the course of four years, and I don't know if it was as intense as the fasting that happens during Ramadan, but doing that fasting and trying to feed something other than myself for a time imbued a degree of hospitality and gratitude that I don't think I had ever felt before. And it sticks to me. It sticks to my bones to this day. And it's something that, like you said, I also have to constantly remind myself of those moments when I sit down to eat a meal, because it's so easy to forget.Kerim: Absolutely. Absolutely. And one thing is [00:23:00] basically during that time of fasting, you basically stop feeding your ego, and start feeding your spirit, basically. That's what I think.Chris: That's beautiful. Yeah. I absolutely understand that. Thank you, Kerim.So my next question is around the word “ submission.” So, translated into English, the word “Islam” means “submission.” Now I've read that this word can also be translated to mean “servants of God.” Servants of God.Now in English, the word “servant” can be synonymous with “host.” A servant and a host. Now, there's a book by an author named Mona Siddiqui called Hospitality in Islam. And in that book she writes, it's actually a quote, but she writes,“'What is faith?' The Prophet replied, ‘the giving of [00:24:00] food and the exchange of greetings.' He ends on a most dramatic note saying, “a house which is not entered by guests is not entered by angels.”Kerim: Perfect. Yeah.Chris: And it seems that in this phrase, the Prophet is suggesting that the way we are with guests and strangers has something to do with how we are with the divine, which I think you kind of alluded to a little bit earlier.And so I'm curious, is this something that you've seen in your own days or in those of others that you know? Is hospitality a practice that connects us to the divine?Kerim: Absolutely. Because reaching God, you need to reach people first. To be able to reach God... when I say “reach God,” meaning be in communication with Him, is basically being in a communication [00:25:00] with the people he created. So, to serve the people is basically serving him from the Islamic point of view.So, and that's a hadith that you mentioned in the book. It's a hadith of Prophet Mohammed, like you said. And Prophet Mohammed always... it was a common practice that he was hosting maybe, you know, 10-15 people every night. And he was a poor person, by the way. I mean, he doesn't have much money, much food or anything, but they share. There was a time that... there's a story that somebody, actually, one of his apostles rather, asks him to visit him for a dinner. So he invites him to a dinner.But during his conversation, Prophet Mommed said, “can I bring my friends too?”[00:26:00]And the apostle says, “of course you can bring your friends.” And he brings hundreds of people. Now, the host only have some bread, and maybe a little bit meat, and a little bit rice in the cup.So, he was ashamed because he doesn't have any money, and the Prophet Mohammed is going to bring all those guests together, and he didn't know what to do. But he uses submission, basically.He said, well, if Prophet Mohammed is coming, then something is going to happen. And as he was thinking all those things, Prophet Mohammed puts his hand on top of the rice holder. And every time he was putting rice onto the dishes, the rice never ends, the meat never ends. So he served like 200 people during this invitation and the food never ended.[00:27:00]So he was happy for his submission, basically.Chris: Wow. Beautiful. Thank you, Kerim.Kerim: Of course.Chris: You know, you have this beautiful book - that is still in the mail, unfortunately I haven't got my hands on it yet, but I'm very much looking forward to it - called Stories From the Thirty Birds, which I understand is inspired by The Conference of the Birds, this incredible book from I think the 1300s.And I'm curious if you could tell us a little bit about that book and what, if any inspiration or maybe teachings around hospitality that come from both, The Conference of the Birds and how you've employed it in your book.Kerim: Right. The Conference of the Birds is really a beautiful story of Farid ud-Din Attar who lived in Nishapur, which is in Khorasan, in Iran, today. And he was one of the very famous [00:28:00] Sufis at that time. He was the teacher of Rumi. A lot of people know Rumi. And he wrote this book about birds, millions of birds, who are in the process of going to their king, which is the phoenix (or what we call it simurg). And during that time, during that travel, they go through seven valleys, and in each valley some of the birds get lost, because the valleys actually symbolize things.Like, the first valley is the valley of intention. So, a lot of birds actually don't have the intention to reach their king. The king is basically symbolizing Allah (God), and the birds are symbolizing us very much, and we are getting [00:29:00] lost during the time of life. Like, our intention is basically this world. If our intention is staying in this world, then we stay in this world. And that's the valley of intention.And a lot of birds, like half of them, actually, get lost in this stage.And the second valley is the valley of love. And the birds that get lost in this valley are the ones that actually think the beauty is in this world, rather than they don't see the beauty of God himself. So they see the shadow of that beauty in the world, but they're content with that beauty, and they don't really want to move on.And again, the third valley is the value of wisdom. And the birds that get lost in this valley are the ones who think that knowledge, [00:30:00] in this world, is more important than anything else, and they don't realize the source of the knowledge is actually their king.So on and so forth, they go through the seven valleys and at the end of the seventh valley, only thirty birds remain. And the thirty birds, they're ready to see their king, and they go through this mountain called Qaf, where the  simurg, the phoenix lives (behind the mountain). And it's very difficult to get there, basically. When they get there, they can't find the king over there. They only find a mirror. So, they realize the king is themselves, but more specifically, the union of thirty birds. So simurg - the [00:31:00] phoenix - in Iranian, in Persian means “thirty birds,” actually. Si is “thirty.” “Burg” is “bird,” actually.So from what we understand is, the union of ourselves, what we are seeing, is our reflection, because the king is actually a perfect mirror. But we don't see ourselves, only, we see the union of thirty birds together. So there are birds that we don't think live together. For instance, a hawk doesn't live with a smaller bird together, but in this union, they live together. There in one. And they use whatever advantage they have together. So it's almost like being one and using the characteristics of every single bird [00:32:00] itself.Chris: And I imagine that someone growing up in a culture like that, whether back then or more recently, and hearing this story or hearing it multiple times throughout their life or maybe once a year, that that notion also might arise in the way that they are with others, the way they are with strangers.Kerim: Right.Chris: And so, I have one final question for you, if that's all right?Kerim: Absolutely.Chris: So, before we say farewell I'd like to ask you about Istanbul, and I'd like to ask you about the limits to hospitality. So, last year, on a trip I took to the city I met a friend of a mutual friend of ours, and for a couple of hours we walked around the Karakoy neighbourhood and he spoke to me about how the city has changed quite a bit over the last decade.For many people who grew up in Istanbul, the city [00:33:00] might now appear to be very difficult to live in. He said that the cost of living has skyrocketed. The rents, the rent prices or costs have doubled. And much of this is a combination of tourism and gentrification in the city.Now it seems that many religious traditions speak of the importance of welcoming strangers and offering them hospitality, but they also speak of the limits to such hospitality. In one particular, hadith or saying of the Prophet Mohammed, it is said that “hospitality is for three days. Anything more is charity or sadaqah.”Again, excuse my pronunciation.Kerim: No. That's perfect pronunciation.Chris: And so I'm curious, you mentioned a little bit earlier, in the Sufi community and perhaps in the Islamic communities, there is this notion of togetherness, but also that “more is better.” And so I'm [00:34:00] curious in the context of what's happening in Istanbul and what's happening in many places around the world, do you think there should also be limits to the hospitality that is offered to the guest or stranger?Kerim: Well, of course. I mean, of course we have financial issues here, and it's very difficult for us to actually serve other people as much as we want to. But again, when we are together, even if it's very difficult to live in the city, it's still something, you know?What I see: the rent went up, like you said, so the people try to move into their family houses, the houses there of their families and everything. And in western countries, it's difficult. You usually don't do this kind of stuff, but in our community, it's much easier to do these things. And, you know, the families welcome the children [00:35:00] more than other countries. So that's something I think that's a positive thing.But to the strangers. What do we do for strangers? Obviously, we do as much as possible. We may not be able to serve them as much as we used to, obviously, before this inflation. And we have the highest inflation in the world, or probably the second-highest inflation. So again, it's difficult, and Istanbul became probably one of the most expensive cities in the world. But even that, again, we may not be able to take them to dinner every night, but we serve what we have in the house, like in the Prophet Mohammed's story.Whatever we have, we share. And, we call it bereket, as in Arabic baraka, they call it. Baraka is something [00:36:00] like... we use it for money. It's not “more money.” That's not important. How do I say that? I don't even know how to say it in English, but it's more like “the luck of the money, itself.” Basically, you may be able to buy more stuff with less money based on your luck. That's basically what we call it. Bereket. So the bereket is much more important than the amount of the money or the financial thing. And the bereket always goes up when you share it.Chris: Beautiful. Yeah, I love that. I mean, in English, not to reduce it at all, but in English we say, quality over quantity.”Kerim: Yeah, absolutely.Chris: And you said that, in order to offer hospitality or the hospitality that we would like to offer to our guests, sometimes maybe that means not doing it all the time, [00:37:00] because one simply cannot. Right. It's not possible.Kerim: Right.Chris: But yeah, it's a really beautiful point.Kerim: Rumi is a very important Sufi, probably known by many Americans. Even the world knows him. He wrote a poem, which is about the guests. So, if you don't mind, I'm gonna read that, uh, it's called the Guest House and it goes like:This human life is a guest house. Every dawn, a new visitor arrives.A gladness, a sadness, a pettiness, a flash of insights all come knocking, unannounced.Welcome them all. Make room even if a band of sorrows storms inand clears your rooms of comfort.Still honour every guest.[00:38:00] Perhaps they empty you to prepare you for something brighter.The gloomy thought, the shame, the bitterness,greet them at the door with a smile, and lead them inside.Be thankful for whoever comes, for each is sent as a messenger from the beyond.So that's a poem by Rumi, and I think it pretty much explains the whole hospitality thing.Chris: Yeah, that's a gorgeous, gorgeous poem. I love that. I'll make sure that's up on the End of Tourism website when the episode launches.And so finally, Kerim, uh, I'd like to thank you so very much for being willing to join me today, to be willing to speak in a language that is not your first, or mother tongue, and to share with us some of the beauty that has touched your days. Before we say goodbye, [00:39:00] perhaps you could tell our listeners how they can follow and learn more about Kerim Vakfı, Stories from the 30 Birds, your book, and any other projects you might want them to know about.Kerim: We have a Sufi centre in North Carolina, at the University of North Carolina. We have a centre in China, Beijing University, and another center in Kyoto University in Japan. And my mother's book about the commentary of some Quranic verses is the one. For instance, Yasin is available through Amazon and my book Stories from the 30 Birds is available on Barnes and Noble and all that other places in US.Chris: Beautiful. Well, I'll make sure that those links are all available on the End of Tourism website and on my Substack when the episode comes out. [00:40:00] And on behalf of our listeners, tesekkur, tesekkur.Kerim: I thank you. Get full access to Chris Christou at chrischristou.substack.com/subscribe

Linktree: ⁠⁠https://linktr.ee/Analytic⁠⁠Join The Normandy For Ad-Free NME, Additional Bonus Audio And Visual Content For All Things Nme+! Join Here:⁠⁠ ⁠⁠https://ow.ly/msoH50WCu0K⁠⁠ The latest Segment of Notorious Mass Effect features Analytic Dreamz diving into the timeless reggaeton hit "Escápate Conmigo" (feat. Ozuna) by Wisin, a seductive summer anthem from 2017 that continues to dominate Latin playlists nearly a decade later.Released March 31, 2017 (audio March 24) via Sony Music Latin as the lead single from Wisin's Victory album, the 3:52 track blends infectious reggaeton beats with romantic, passionate lyrics about escaping routine for a night of seduction and connection. Co-produced by Wisin and written with Ozuna, Víctor Torres, Marco Ramírez, and others, it showcases their signature chemistry in vibrant verses and a repetitive, catchy chorus: "Escápate conmigo esta noche, bebé / Te quiero comer, te va a encantar."Analytic Dreamz highlights its enduring success: over 932 million Spotify streams (as of March 2026), massive playlist presence on Latin urban and reggaeton classics, and the official music video surpassing 1.7 billion YouTube views with romantic, colorful visuals of Wisin and Ozuna. The July 2017 remix added Bad Bunny, De La Ghetto, Arcángel, Noriel, and Almighty, amplifying its viral reach.Chart peaks in 2017 included No. 3 on Billboard Hot Latin Songs, No. 1 on Latin Airplay and Latin Rhythm Airplay, No. 63 on Hot 100, No. 10 in Mexico Airplay, No. 4 in Colombia, and No. 1 in markets like Dominican Republic and Venezuela. Certifications reflect longevity: 4× Platinum (Latin) in the US (RIAA, 240,000 units), 2× Diamond + 3× Platinum in Mexico (780,000 units), 2× Platinum in Spain, and higher in Chile.As a cornerstone of the late-2010s Latin urban explosion, the track boosted Wisin's veteran status and Ozuna's rising star power, remaining a go-to party and seduction staple with sustained streams and cultural resonance in 2026.Tune in for Analytic Dreamz's breakdown of its lyrics, production, remix impact, and why "Escápate Conmigo" endures as a reggaeton classic. Support this podcast at — https://redcircle.com/analytic-dreamz-notorious-mass-effect/exclusive-contentPrivacy & Opt-Out: https://redcircle.com/privacy

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I rocked a Sunset Sundays this past weekend and ended sunday with all latin set. Dope vibes rock with me.!

Merriam-Webster's Word of the Day for March 16, 2026 is: putative • PYOO-tuh-tiv • adjective Putative is a formal word used to describe something that is generally believed, supposed, or assumed to be something specified. It is always used before a noun. // The group's putative leader was conspicuously absent from the meeting. See the entry > Examples: "... the painting is swept up in questions of identity, provenance, authenticity and putative value." — Manohla Dargis, The New York Times, 31 Oct. 2025 Did you know? There's no need to make assumptions about the root behind putative—we know it comes from a form of the Latin verb putare, which means "to consider" or "to think." Putative is a rather formal word that has been part of English since the 15th century. Like apparent, presumed, and ostensible, it leaves room for a smidgen of doubt: a putative ally will very probably be there for you, and a putative successor is very likely to be the next one in charge, but life offers no guarantees in either case.

We meet a 13-year-old violinist with a passion for studying the connection between music and the brain. Next a 16-year-old clarinetist delivers an elegant Mozart Rondo and a teenage percussionist blends classical, Latin, and jazz influences.To manage podcast ad preferences, review the links below:See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

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Ps. 103:17-18 presents God's kingdom as the kingdom of Israel while v. 19 also mentions God's universal kingdom. In which sense did Christ bring God's kingdom to realization? Dr. Fredericks is Professor of Biblical Studies and Provost Emeritus at Belhaven University. His publications include Reframing Biblical Theology: The Eternal Design and (co-author) Ecclesiastes & The Song of Songs. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/46Wx5Fv  M.A. in Biblical Exegesis: https://bit.ly/4syONHm 

Merriam-Webster's Word of the Day for March 15, 2026 is: tranche • TRAHNSH • noun Tranche refers to a division or portion of a whole. // A tranche of leaked documents was delivered to the newspaper anonymously, with more promised to come. See the entry > Examples: “Congress approved an initial tranche of funding legislation in November as the longest shutdown in history came to an end.” — Kaia Hubbard, CBS News, 16 Dec. 2025 Did you know? In French, tranche means “slice.” Cutting deeper into the word's etymology, we find the Old French word trenchier, meaning “to cut,” which has its likely origin in a Latin word meaning “to cut in three,” from Latin trini meaning “three each.” Tranche emerged in the English language in the late 19th century to refer to a division or portion of a larger pool or whole, and later developed a finance-specific meaning referring to an offering for sale of typically a set of bonds “cut” from a larger group of bonds, the tranche being differentiated by such factors as maturity or rate of return.

On this episode of Latinos Out Loud, ⁠@RachelLaLoca⁠ chats with Jaine Lee Ortiz and Bevin Bru; the two Latina leads of the new ABC show RJ Decker. Jaina plays Emilia “Emi” Ochoa and Bevin plays Detective Melody “Mel” Abreu, and they discuss their unique characters, and what they'd like us the viewers to take away from their performances, and interesting insight on the state of representation in Hollywood. ABOUT JAINA Jaina recently wrapped the Sony action feature “Archangel,” opposite Jim Caviezel, Garret Dillahunt and Shea Wigham. Her breakout role was Detective Annalise Villa in the hit Fox series ”Rosewood.” She was later hand-picked by Shonda Rhimes to lead the ABC drama series, “Station 19” for an impressive seven-season run. Additional television credits include the USA series “Shooter” and Amazon's “The After.” Ortiz can most recently be seen in the independent feature, “The Long Game,” alongside Dennis Quaid and Jay Hernandez. It premiered at the SXSW Film Festival, where it received the Narrative Spotlight Audience Award. Cast and filmmakers were then invited by President Biden to screen the film at the White House in advance of its release. A proud Puerto Rican American from the Boogie Down Bronx, Ortiz devotes much of her time supporting the Latin community. She was asked personally by Chief Justice Sonia Sotomayor to voice her audiobook, “The Beloved World of Sonia Sotomayor.” ABOUT BEVIN Cuban American actress, writer and producer Bevin Bru continues to solidify her place as one of Hollywood's rising talents. Best known for her breakout role as Angelique Martin in Season 2 of The CW's hit series “Batwoman,” Bru is currently starring this season on ABC's highly anticipated drama “R.J. Decker” as Detective Melody “Mel” Abreu. Born and raised in Miami, Florida, Bru discovered her passion for acting at a young age. She later moved to New York City to study at AMDA before relocating to Los Angeles to pursue her career. ABOUT THE SHOW Written by Rob Doherty (“Elementary”) and starring Scott Speedman, RJ Decker is a former newspaper photographer and ex-con who starts over as a private investigator in the colorful-if-crime-filled world of South Florida. The series follows him tackling cases ranging from slightly odd to outright bizarre with the help of his journalist ex, her police detective wife and a shadowy woman from his past who could be his greatest ally … or his one-way ticket back to prison.Inspired by Carl Hiaasen's novel “Double Whammy,” “RJ Decker” is produced by 20th Television. Rob Doherty serves as showrunner, writer and executive producer. Carl Hiaasen, Carl Beverly and Sarah Timberman are executive producers, Paul McGuigan directs and executive produces, and Scott Speedman is a producer. Release Date: March 3, 2026Network/Platform: ABC (Linear) and Hulu (Streaming)Showtime: 10:00 PM EST

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Full Text of Readings Monday of the Fourth Week of Lent Lectionary: 244 The Saint of the day is Saint Clement Mary Hofbauer Saint Clement Mary Hofbauer's Story Saint Clement Mary Hofbauer might be called the second founder of the Redemptorists, as it was he who carried the congregation of Saint Alphonsus Liguori to the people north of the Alps. John, the name given him at Baptism, was born in Moravia into a poor family, the ninth of 12 children. Although he longed to be a priest, there was no money for studies, and he was apprenticed to a baker. But God guided the young man's fortunes. He found work in the bakery of a monastery where he was allowed to attend classes in its Latin school. After the abbot there died, John tried the life of a hermit, but when Emperor Joseph II abolished hermitages, John again returned to Vienna and to baking. One day after serving Mass at the Cathedral of St. Stephen, he called a carriage for two ladies waiting there in the rain. In their conversation they learned that he could not pursue his priestly studies because of a lack of funds. They generously offered to support both John and his friend Thaddeus, in their seminary studies. The two went to Rome, where they were drawn to Saint Alphonsus' vision of religious life and to the Redemptorists. The two young men were ordained together in 1785. Newly professed at age 34, Saint Clement Mary Hofbauer, as he was now called, and Thaddeus were sent back to Vienna. But the religious difficulties there caused them to leave and continue north to Warsaw, Poland. There they encountered numerous German-speaking Catholics who had been left priestless by the suppression of the Jesuits. At first they had to live in great poverty and preach outdoor sermons. Eventually they were given the church of St. Benno, and for the next nine years they preached five sermons a day, two in German and three in Polish, converting many to the faith. They were active in social work among the poor, founding an orphanage and then a school for boys. Drawing candidates to the congregation, they were able to send missionaries to Poland, Germany, and Switzerland. All of these foundations eventually had to be abandoned because of the political and religious tensions of the times. After 20 years of difficult work, Saint Clement Mary Hofbauer himself was imprisoned and expelled from the country. Only after another arrest was he able to reach Vienna, where he was to live and work the final 12 years of his life. He quickly became “the apostle of Vienna,” hearing the confessions of the rich and the poor, visiting the sick, acting as a counselor to the powerful, sharing his holiness with all in the city. His crowning work was the establishment of a Catholic college in his beloved city. Persecution followed Saint Clement Mary Hofbauer, and there were those in authority who were able for a while to stop him from preaching. An attempt was made at the highest levels to have him banished. But his holiness and fame protected him and prompted the growth of the Redemptorists. Due to his efforts, the congregation was firmly established north of the Alps by the time of his death in 1820. Saint Clement Mary Hofbauer was canonized in 1909. His liturgical feast is celebrated on March 15. Reflection Saint Clement Mary Hofbauer saw his life's work meet with disaster. Religious and political tensions forced him and his brothers to abandon their ministries in Germany, Poland, and Switzerland. Clement Mary himself was exiled from Poland and had to start all over again. Someone once pointed out that the followers of the crucified Jesus should see only new possibilities opening up whenever they meet failure. Clement Mary encourages us to follow his example, trusting in the Lord to guide us.Saint of the Day, Copyright Franciscan Media

Merriam-Webster's Word of the Day for March 14, 2026 is: rash • RASH • adjective Rash describes something done or made quickly and without thought about what will happen as a result. It can also describe someone who is doing something rash. // I later regretted having made such a rash promise in a moment of chaos. // Don't be rash about this decision. Take your time. See the entry > Examples: “The climactic scenes toy with the blurred lines between hallucination and reality, but the logic falls apart; threads like Hana's rash decision to undertake a dangerous surgical fix virtually evaporate without much payoff.” — David Rooney, The Hollywood Reporter, 3 Feb. 2026 Did you know? Is it possible that the origins of the noun rash (referring to a group of red spots on the skin that is caused by an illness or a reaction to something) and the adjective rash (meaning “overly hasty”) are the same? Not so fast! Like many homonyms—“two or more words spelled and pronounced alike but different in meaning”—the two rashes have distinct sources. The noun rash, which first appeared in English in the late 17th century, probably comes ultimately from the Latin verb rādere, meaning “to scrape, scratch, shave.” The adjective rash appears to be about two centuries older, and comes from a Middle English word rasch meaning “active, quick, eager.”

His name, Benedictus, means "Blessed" in Latin. He was born in 480 in Nursia, a small town northeast of Rome. He had only rudimentary schooling: he wrote later of his fear that through book-learning he might 'lose the great understanding of my soul.' At an early age he fled to a monastery where he was tonsured; he then withdrew to a remote mountain, where he lived or several years in a cave, perfecting himself in prayer. His only food was some bread brought to him by Romanus, the monk who had tonsured him. When he became known in the area, he fled his cave to escape the attentions of the pious; but flight proved useless, and in time a community of monks formed around him. He was granted many spiritual gifts: he healed the sick and drove out evil spirits, raised the dead, and appeared in visions to others many miles away.   Benedict founded twelve monasteries, most famously that at Monte Cassino. Initially, each monastic house had twelve monks, to imitate the number of the Twelve Apostles. The Rule that he established for his monks was based on the works of St John Cassian and St Basil the Great, and became a standard for western monasteries. Thus he is sometimes called the first teacher of monks in the West.   Six days before his death, the Saint ordered that his grave be opened, gathered all his monks together, gave them counsel, then gave his soul back to God on the day that he had predicted. At the moment of his death, two monks in different places had the same vision: they saw a path from earth to heaven, richly adorned and lined on either side with ranks of people. At the top of the path stood a man, clothed in light and unspeakably beautiful, who told them that the path was prepared for Benedict, the beloved of God. In this way, the monks learned that their abbot had gone to his rest.

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Merriam-Webster's Word of the Day for March 13, 2026 is: immure • ih-MYOOR • verb To immure something is to enclose it within or as if within walls. Immure is also sometimes used synonymously with imprison. // Scientists at the research station in Antarctica are immured by the frozen wild that surrounds them. See the entry > Examples: "The Torlonia collection, which Alessandro Torlonia moved into a private museum in Rome in 1875, went into hiding in the early 1940s. ... Disputes among family members and with the government left the marbles hidden away, gathering dust and grime. For all those years scholars had to beg and bribe to get in. One government official, desperate to see what gems the Torlonia prince had immured, resorted to dressing up as a cleaner." — Jason Farago, The New York Times, 16 Apr. 2025 Did you know? Like mural, immure comes from murus, a Latin noun meaning "wall." Immure came to English by way of the Medieval Latin verb immurare, formed from murus and the prefix in- (meaning "in" or "within"). Immure, which first appeared in English in the late 16th century, literally means "to wall in" or "to enclose with a wall," but it has extended meanings as well. In addition to senses meaning "to imprison" and "to entomb," the word sometimes has broader applications, essentially meaning "to shut in" or "to confine." One might remark, for example, that a very studious acquaintance spends most of her time "immured in the library."