Podcasts about latinization

The political climate for many immigrants is terrible right now as exemplified by the Justice Department's attempts to revoke visas for some foreign students. Large news media outlets that are cozying up to the Trump administration can exaccerbate the situation. The post Latinization of American News Media appeared first on WORT-FM 89.9.

Controversies in Church History returns to its ongoing series on the Latinization of the Eastern Churches. The tenth installment deals with the trials of the Armenian Catholic Church, which faced persecution within the Ottoman Empire but also suspicion from Rome, which led to a brief schism in the 1870s. Along the way we discuss the wider context of the Ottoman Empire, Vatican I and the calamity of the Armenian Genocide during WWI. Please spread the word about the podcast if you like what you hear. Pax Christi!

In the 1990s, Mike Madrid was a student at Georgetown University writing his senior thesis about Latino voting patterns and trying to predict how this group might change American politics in the future. The prevailing interpretation at the time was that Latinos were likely to become a permanent underclass, would almost certainly vote Democratic as a bloc for the foreseeable future, and would express themselves largely through oppositional, anti-establishment grievance politics. A contrasting conservative interpretation, advanced by Linda Chavez and a few other dissenters, was that Latinos would mostly follow the upwardly mobile path of previous immigrant groups. Recent immigrants, with little education or ability to communicate in English, undoubtedly would struggle. But the second and third U.S.-born generations of Latinos would meet increasing success in their pursuit of the American Dream and would choose to join the mainstream of American society. They might even vote Republican.After graduating from Georgetown, Mike Madrid returned to his native California to become a Republican political consultant with a particular focus on Latino voters. Over the next three decades, he became one of the country's best-known political strategists, whose opposition to the nativist and populist direction of the Republican Party under Donald Trump led him to become a co-founder of the Lincoln Project. Now he has written The Latino Century: How America's Largest Minority Is Transforming Democracy, which aims to answer the questions about Latinos and their American future that he first wrote about thirty years ago as a Georgetown student.Madrid believes that American politics, society, and culture will be profoundly transformed by the country's demographic transformation as U.S.-born Latinos as a group continue to grow in size and impact. Latinos will “reinvigorate the American experiment” with their youth, comfort with pluralism as a people who combine European and Indigenous ancestry, and optimism about America and its institutions. Madrid emphasizes that “Latinos aren't understood by either party, but the one that is able to define itself as the party of an aspirational multiethnic working-class party will dominate American politics for a generation.”In this podcast discussion, Madrid discusses his upbringing as a third-generation Mexican American, his unique experiences as a Latino political consultant on both sides of the aisle, and his analysis of the rise of the Latino voting demographic — including his prediction that the Latinization of America will contribute to a feminization of America, given Latina women's outsized contributions in education, public service, and community leadership. Ultimately he believes that Latinos may help both the Democratic and Republican parties “get their groove back” by moving past the politics of angry tribalism into a more hopeful and pluralistic democratic future. 

Preorder The Latino Century: How America's Largest Minority Is Transforming Democracy—https://bit.ly/4a7ZCqg Host Ron Steslow sits down with Mike Madrid in front of a live audience in Sacramento, CA to discuss Mike's upcoming book The Latino Century: How America's Largest Minority Is Transforming Democracy. Special thanks to everyone who made a donation and to our Politicology+ members who got early access to this intimate event! You can become a Politicology+ member today at https://politicology.com/plus In this discussion: (02:05) Why Mike's optimistic in this book (10:00) Mike's personal journey from working at Domino's Pizza to becoming a political strategist  (13:43) A poignant moment involving Mike's mom, the role of Latina women in leadership, and how the Latinization of American will reshape cultural and political roles for women (21:23) Latinos and old-school conservatism  (29:35) Messaging and policy in Democratic outreach to Latinos  (36:37) How Republicans are winning Latino voters (despite their best efforts)  (46:03) Practical takeaways for political professionals (52:34) Reflections on American identity, values, and optimism  Follow Ron and Mike on X (formerly Twitter): https://twitter.com/RonSteslow https://x.com/madrid_mike Email your questions to podcast@politicology.com or leave us a voicemail at ‪(202) 455-4558‬ Learn more about your ad choices. Visit megaphone.fm/adchoices

Hello! The latest episode in our series on the Latinization of the Eastern Catholic Churches is now available. In this episode, we take a broad look at the policy of the papacy toward the Eastern Churches--both Catholic and Orthodox--from the reign of Pius IX to the death of Pius XII. The episode discusses how the centralization of authority in the Vatican during the 19th century affected the Eastern Catholic Churches. I argue that though such centralization likely increased the tendency toward Latinization initially, it ultimately wound up benefiting the Eastern Churches in communion with Rome. --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

Last time we spoke about the end of WW1 and China's bitter experience at the Paris Peace conference. Yes it WW1 brought a lot of drama to China. Yuan Shikai and later prominent figures like Duan Qirui took the poor habit of making secret deals with the Japanese that would very much bite them in the ass later in Paris. The Chinese delegation came to Paris hoping to secure major demands, most notably to solve the ongoing Shandong Problem. Instead they quite literally found out there were secret deals between China and Japan that completely hindered their war aims. To add insult to injury the western powers, notably Britain had also made secret double dealings with Japan. In the end Japan got her way, China did not, it was so embarrassing the Chinese delegation did not bother signing the Treaty of Versailles. Things could not possible get any worse eh?   #92 The New Culture Movement   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. To say this is a big event in Modern Chinese history is certainly an understatement. I have to acknowledge over on my personal channel the Pacific War channel I made an episode on this topic. I had no idea what I was getting myself into, but I am very glad I tackled it. It was the first time a large portion of Chinese audience members came forward and thanked me for covering the subject. I was honestly a bit baffled, the episode picked up steam, I thought, hmmm why is this getting views, its a rather boring, non battle more political episode. Well case and point, this story is really the birth of modern China. If you go searching for books on this subject you will find so many of its impact on just about every facet of China today and even on other nations. Now there is two major subjects at play here, the May fourth movement and the New Cultural movement. I am going to do my best to try and cohesively tell this, but its a rather difficult one to be honest. For the sake of cohesion and to be blunt while writing this I just don't think I will manage to fit both subjects into one episode, I first am going to tackle what exactly the “New Cultural Movement” was and I am guessing I will have to leave the May Fourth Movement for next episode.  The New Cultural Movement is intertwined with the May Fourth Movement, or you could call it the progenitor. In essence it was a progressivist movement that sprang up in the 1910's and would continue through the 1920's criticizing traditional Chinese ideology and promoting a new culture. This new culture was influenced by new age science and modern ideals. It's during this period you find many of China's big scholars start speaking out and making names for themselves. Now we have been talking in length about numerous issues that hit China during the 1910's such as WW1, Yuan Shikai's craziness, secret deals getting leaked to the public, the Shandong Problem, the Treaty of Versailles and all of these summed up were just more and more humiliation for China. The people of China were fed up. The people of China wanted change. Now its hard to encompass all that was sought out, but there are 6 large themes of this New Cultural movement that I shall list.  The first change the public wanted was because of their outdated writing system, they wanted a more vernacular one. Second the confucian based tradition patriarchal family model was very outdated and it was a hindrance against individual freedom and women's rights. Third the people wanted China to be a real nation, one amongst the other nations of the world, not stuck in its Confucian model. Fourth the people wanted China to adopt a more scientific approach to things rather than the traditional confucian belief system. Fifth, the Chinese people wanted democracy human rights, all of the enlightened values other nations had. Lastly China had always been a nation who looked at the past rather than towards the future, this had to end.  Now before we hit each of these lets summarize a bit of this time period, the environment and feeling of the day. The Qing Dynasty had fallen during the Xinhai revolution seeing the rise of Yuan Shikai. Yuan Shikai stamped down on all opposition, this included intellectuals also, many were exiled. There of course was a lot of animosity to Yuan Shikai, he was after all the guy who for a lack of better words, stole the leadership from Dr Sun Yat-Sen and he crushed the second revolution. One of these intellectual exiles found himself in Tokyo, Zhang Shizhao, there he founded a political magazine called The Tiger. The Tiger ran for about a year in 1915 and would have a significant impact on other political journals in China. The Tiger was known for probing political questions of the day, its writers often grappled with how underlying cultural values and beliefs shape politics. It inspired others to write similar magazines, notably, Chen Duxiu Now also in 1915 as we know, the Twenty-One Demands were issued, Yuan Shikai was forced to sign the Thirteen demands and all of this got leaked to the public. In 1915, Chen Duxiu founded the magazine “Jinggao qingnian” “New Youth”and he would have future intellectuals as editors of it such as Li Dazhao, Hu Shih and Lu Xun. In its first issue titled Jinggao qingnian literally translate as “letter to Youth”, it encouraged young people to “be independent and not enslaved, be progressive and not conservative, be in the forefront and not lagging behind, be internationalist and not isolationist, be practical and not rhetorical, and be scientific and not superstitious.” Chen Duxiu advocated for science and democracy, these would become rallying cries often in the form of “Mr. Democracy and Mr. Science”. This would spring forth more literature like “Xinchao” “the Renaissance” founded by the Renaissance Society in 1918 whose members included Beijing students directly inspired by Chen Duxiu, Hu Shih and Li Dazhao. The Renaissance promoted western political and social ideology, encouraging the youth of China to embrace progressive politics. The New Youth was by far the most influential magazine. In 1917 Chen Duxiu and Zhang Shizhao moved to Beijing University where they became acquaintances and alongside others built up a community that would usher in the New Culture Movement. At this time the intellectual powerhouses were Peking University and Tsinghua University in Beijing and Shanghai which had a booming publishing industry. Many scholars who would contribute to the New Culture movement would be found at Peking University such as Cai Yuanpei, who served as president of the University in 1916. Cai Yuanpei was a colleague of our old friend Li Shizeng whom both founded the Diligent Work-Frugal Study movement, sending worker-students to France. It was Cai Yuanpei who recruited those like Chen Duxiu, Li Dazhao and Hu Shih. Chen Duxiu served as the dead of the School of Arts and Letters at the university; Li Dazhao became its librarian and Hu Shih helped translate and perform numerous lectures.  These men would lead the fight for “baihua wenxue” or the Vernacular Literature Movement. Yes there's a lot of movements in this episode. Now Baihua is a form of written Chinese based on the numerous varieties of Chinese spoken in the country vs, “classical Chinese”. This probably sounds a bit confusing, but think of it this way. Going all the way back to the Shang dynasty a process of creating Chinese characters was gradually standardized by the time of the Qin dynasty, so thats 1200 BC to 206 BC. Over the following dynasties the Chinese calligraphy is created, however what also occurs is the evolution of language. The Chinese language branched off into numerous dialects, thus all over China people are speaking different but related forms of Chinese, yet the way they write is using this “classical Chinese writing”. As you might imagine, by the time of the 20th century, the classical chinese writing is so vastly different from what people are speaking, by this time its Mandarin, Cantonese, Hokkien, and many many more. Classical Chinese had become extremely outdated.  Chinese intellectuals in the early 20th century were looking to reform the literary system. Two of the big proposals that came about were to simplify Chinese characters and create a Chinese writing system using the latin alphabet. Professor at Peking University, Qian Xuantong was a leading figure on the Latinization movement. Chen Dixiu on the topic of Chinese characters had said  “backward, difficult to recognize, and inconvenient to write”. He blamed them for China being stuck in conservatism and having lacked modernization. There was a movement to switch to pinyin to spell out Chinese characters, for those who don't know Pinyin is alphabetically written Chinese, aka the only way Craig is able to read most of his sources haha. The plan to formalize this never occurred, but there was a real fight for it. Many scholars began writing in Baihua, one of the most famous works was Lu Xun's “A Madman's Diary”. In essence it was a short story criticizing early 20th century Chinese society, trying to challenge its audience into conventional thinking vs traditional understanding. The story has Lu Xun's madman seeing family and village members around him performing cannibalism which he has attributed to some confucian classics. Basically he implies China's traditional culture was mentally cannibalistic. Building somewhat on this theme, Chen Duxiu wrote in the New Youth how Mr. Confucius needed to be replaced by Mr. Science and Mr. Democracy. Meanwhile Hu Shih argued “a dead language cannot produce a living literature”. He further argued a new written format would allow the Chinese people with less education to read texts, articles, books and so forth. It was classical Chinese that was holding the less educated back. Basically he was criticizing how scholars basically held a monopoly on information. Hu Shih was highly praised for his efforts, one man named Mao Zedong would have a lot to say about how grateful China should be to him. Mao Zedong of course was a assistant at Peking University's library at the time. Now alongside the battle to change the written language of China, there was a feminist movement as well. Women suffered greatly under the traditional system. Prior to the 20th century Women in China were considered essentially different from Men as you can imagine. Confucius argued that an ordered and morally correct society would refrain from the use of force. Violence and coercion were deviant and unwelcomed. Instead a correct person would aim to become “junzi” meaning gentleman or a person of integrity. For society to remain stable, it was crucial correct hierarchies were established. Servants obey masters, subjects obey rulers, children obey parents and women obey men.The association of Women with Yin and Men with Yang, two qualities considered important by Daoism, still had women occupying a lower position than men in the hierarchical order. The I Ching stated “Great Righteousness is shown in that man and woman occupy their correct places; the relative positions of Heaven and Earth”. Women of course were supposed to be submissive and obedient to men, normally forbidden to participate in politics, military and or communal aspects. The traditional Confucian led Chinese society simply valued men over women. To get into the most hardcore aspect of this, did you know China had a near 2000 year history of female infanticide? It was written by many Christian missionaries arriving in the late 16th century to China that they witnessed newborns being thrown into rivers or in the rubbish. The primary cause of this practice was poverty, shortages of food. Confucianism influenced this practice quite a bit. Male children were to work, provide and care for their elders, while females were to be married off as quickly as possible. During the 19th century “ni nu” to drown girls was widespread, because of the mass famines. Exposure to the elements, strangulation, tossing a child into a basket and casting it off were normalized. Buddhists would build these things called “baby towers” for people to dump children at. Later on in 1930, Rou Shi a famous member of the May Fourth movement would write a short story titled “A Slave-Mother” portraying how extreme poverty in rural communities led to female infanticide. Hell turn the clock even more to the 1970's and we got the One-Child Policy where females were often aborted or abandoned. Alongside this infant girls at the age of 5 or 6 would often have the feet bound, a centuries old practice that would increase their marriageability. This hobbled them for life. When women married, their families pretty much abandoned them. Often this marriages were arranged and the new wife could expect to be at the autocratic mercy of her mother in law henceforth. If her husband died there was great social pressure for her to remain unmarried and chaste for the rest of her life. It goes without saying, suicide rates in China were the highest among young women. During the late 19th century the ideal woman was “xiangqi liangmu /a good wife and loving mother”. During the early 20th century the new ideal was becoming “modeng funu / modern woman”. Women wanted to pursue education and careers outside the home. Whether it was by choice or a financial necessity, Chinese women increasingly left the domestic sphere. They entered the workforce in all available forms, typically but not limited to factories, offices, and the entertainment industry. Yet the traditional social norms limited their opportunities in work, education and politics. Women according to the traditional system were not supposed to make speeches in the streets. But those like Liang Qichao began calling for the liberation of women, to let them be educated, allow them to participate in Chinese society.  The confucian social order held the hierarchy of husband over wife, but within the New Culture Movement that criticized Confucianism and traditions, now there was a deep want for women to be seen as human beings, as independent people who should become actors in the public sphere. When those like Chen Duxiu began writing and lecturing about tossing aside the old and looking at the new, this also included women. Thus the New Culture Movement had a large aspect of gender equality and female emancipation. There was also the aspect of dress. By the 1920's women would abandon traditional garments of embroidered hip or knee length jackets and trousers. They began wearing short jackets, skirts and the qipao, a one piece dress. Unlike the traditional women's clothing that hung loosely around the body, the Qipoa was form fitting. A women's suffrage movement began, though it would take some time. So you might be seeing the theme here, the old, traditional, confucian past, was needing a new replacement. The written language needed to be updated, women needed to be more equal to men. How about the nation of China itself? The New Culture leaders wanted to see China as a nation amongst nations, not one culturally unique. They began doing what many nations did around the turn of the century, they looked outwards. They looked at foreign doctrines, particularly those that emphasized cultural criticism and were nation building. Many of these intellectuals were the lucky few who went abroad, received foreign educations. They took western and Japanese ideas, seeing what could be used to create a new model for China and her vast population. Many were enthralled by President Woodrow Wilson's 14 points and ideals of self-determination. The Xinhai revolution had ushered in a Chinese nationalist spirit which demanded resistance to foreign impositions and the elimination of domestic autocracy. They had overthrown the Manchu, now they wanted to overthrow the global powers who had been encroaching upon their nation since the mid 19th century. So many of these intellectuals had hoped with the end of the war would come an end to their national disgrace.  The intellectuals argued China's failure to modernize was caused by both external and internal factors. Externally, foreign powers had been encroaching upon China for decades. Foreign powers had gone to war and defeated China, forcing her to sign unequal treaties. Internally China's economy, social system and cultural values were holding her back. This brought forward the need for a “new culture” to kick start the development of a new state. They argued China needed educational and social progress to remedy the states diplomatic weakness and endemic poverty. China's economy, social fabric and international standing needed to be improved, and the answer was programs of public education. Yet to do so, the less educated needed to be able to read and participate, ie: vernacular writing.  Liang Qichao was a huge influence on ideas to build China as a modern state. He created the “Xinmin Congbao / new citizen”, a biweekly journal first publishing in Yokohama Japan back in 1902. The journal covered numerous topics like politics, religion, law, economics, geography, current affairs and such. Basically Li Qichao was showing the Chinese public never before heard theories. Liang Qichao got Chinese people to think about the future of China. What did it even mean to identify as Chinese? He allowed more Chinese to look out into the world, so they could see many different paths and ideas. There were countless, Darwinism, liberalism, pragmatism, socialism all these new “isms” could be the tools to a realization of a strong and unified China. And of course there was Marxism, many Chinese laborers who went to Russia saw first hand what the Bolsheviks had accomplished. The principal of Peking University, Cai Yuanpei would resign on May 9th, 1919 causing a huge uproar. What once united all these intellectual New Culture movement types, gradually changed after the May fourth movement. Hu Shih, Cai Yuanpei and liberal minded intellectuals urged for protesting students to return to their classrooms, but those like Chen Duxiu and Li Dazhao urged for more radical political action. Marxist study groups would form and with them the first meetings of the Chinese Communist Party. This is of course a story for future podcasts, but it should be noted there would be a divide amongst these intellectuals as to how China should be “modern”. Li Dazhao for example advocated for fundamental solutions, while Hu Shih criticized such thinking “calling for the study of questions, less study of isms”. Those like Chen Dixiu and Li Dazhao would quickly find followers like Mao Zedong.  Now the overall theme here has been “toss out Confucius!” but it was not all like that. Part of the movement much like the Meiji restoration, was to usher in some new, but to incorporate the old so to not lose ones entire culture. For those of you who don't know I began my time on youtube specifically talking about the history of Tokugawa to Showa era Japan. The Meiji restoration was an incredible all encompassing hyper modernization, that for the life of me I can't find a comparison to. But an interesting aspect of it was the “fukko / restore antiquity”. It often goes unmentioned, but the Japanese made these enormous efforts to crop out the outside influences such as Confucianism, Buddhism and such, to find the ancient cultures of their people. This eventually led to an evolution of Shintoism, thus Japan not only wanted to adopt new ideas from the rest of the world, they wanted to find the important aspects of their own cultural history and retain it, make sure they did not lose what made them Japanese. The same can be said of China here.  Yigupai or the “doubting antiquity school” was a group of scholars who applied a critical historiographical approach to Chinese historical sources. They took their ancient texts and really analyzed them to see what was truly authentic, what should be kept. Hu Shih initiated the movement. He had studied abroad and was deeply influenced by western thinking and argued at Peking University that all Chinese written history prior to the Eastern Zhou, that is the second half of the Zhou dynasty needed to be carefully dissected. Many were concerned with the authenticity of pre-Qin texts and began questioning the writers of past dynasties. There was also Gu Jiegang who formed the “Gushibian / Debates on Ancient history” movement and published magazines of the same name. Later in 1922 there was the Critical Review Journal, involving numerous historians. Their work dismantled many beliefs or at minimum cast some doubt on ancient textual writings that had been around for millennia. For example there was the belief Yu the Great or Yu the Engineer who was the first to make real flood control efforts during the Xia Dynasty was an animal or deity figure. There was the notion of peaceful transition of power seen from the Yao to Shun dynasties, but the group found evidence this was all concocted by philosophers of the Zhou dynasty simply to support their political philosophy. They were basically detectives finding the bullshit in their ancient history and this had a profound effect on the current day thinking. The doubting antiquity group's proved the history of China had been created iteratively. Ancient texts had been repeatedly edited, reorganized, hell many had fabricated things to make ends meet for themselves, you could not take their word at face value. They argued all of the supernatural attributes of historical figures had to be questioned, a lot of it was not possible and thus not authentic versions of their history. But the group also were victims of their own criticisms. Many of them would criticize parts of antiquity history simply to get rid of things they didn't like or that got in the way of current day issues. There was also another element to the doubting antiquity movement. Students were pushed to look over things in ancient Chinese history, chinese folklore that Confucian schools dismissed or ignored.  Within the background of the Twenty-One Demands, the Sino-Japanese Treaty, the double promising of Britain and other secret deals made over the future of China had angered her people greatly. The common people of China did not feel represented nor heard at all. Japan was encroaching upon them in Manchuria and now Shandong. Their leadership were either making secret deals to secure their own objectives, or they were completely powerless to other nations and crumbling, such as the case at Versailles. With so many students and laborers going abroad witnessing the civilizations of other nations in the west and Japan, they yearned for the things those people had. Democratic and egalitarian values were at the very forefront of the New Culture Movement. Western science, democracy, bills of rights, racial equality, equality of opportunity, opportunity to venture into politics, the list can go on, these were things alien to China. The people began to enchant the masses with such ideas, while simultaneously criticizing traditional Chinese ethics, her customs, literature, history, philosophy, religion, social and political institutions and such. Liberalism, pragmatism, utilitarianism, anarchism, socialism, communism were thrown around like yardsticks so the people could measure China's traditional culture against them. How did such “isms” match up? Within the current crisis in China which one of these isms might benefit them the most? Overall the movement kept up the greatest theme of needing to look forward. China had always looked to the past. They had suffered so immensely, they were after all enduring the century of humiliation as it would famously become known. It was humiliation after humiliation. How could they change so the past would stop haunting them? Things like the Boxer Protocol, how could China rid itself of these humiliating indemnity payments? Britain's Opium had ushered in a poison that still plagued them, how could they finally rid China of it? The war and encroachment of nations like Britain, Russia and Japan, how could they stop them from continuing these actions? China could not stay the way she was anymore, she had to change. Thus overall within every facet of the movement's ideology, they kept emphasizing to stop looking in the past for answers for today. Today would require looking abroad and within and it would not be easy.  This episode and I do apologize it must be all over the place for you, encompasses a lot of the thoughts and feelings, but its part of a great event known as the May Fourth movement of 1919. China is basically for the first time really going to try and adopt fundamental changes, to become a real modern state. If it were not for lets say, the descent into warlordism, perhaps the Chinese Republican dream could have been started in 1919. Regardless, China will see an incredible amount of change in a short amount of time.  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The New Culture Movement saw numerous intellectuals rise up and challenge the prevailing social and political order of their nation. They tried to give the public new answers to old questions, and above all else hope. Hope for a better tomorrow. It was to be a arduous journey, but students would be the vanguard into a new age for China.

Hello everyone! The latest installment in our series on the Latinization of the Eastern Churches is now available to all of our listeners. In it, we discuss the conflict between the Latin rite bishops of the United States in the late nineteenth century and the immigrant clergy of the Ruthenian Catholic Church, which resulted in the defection of tens of thousands of Ruthenian Catholics to Orthodoxy.  --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

In the final episode on the Early Modern Era, our series on Latinization covers the relations of the Latin Church with Eastern Christians in Eastern Europe, primarily the Ukrainians, as well as the sad tale of the Italo-Albanian Church and its struggles to maintain its heritage in Italy. Finally, we also take a look back at the Early Modern Period itself, and discuss the changes spurred the increasing insistence of the Western Church that its traditions and customs take precedence over those of Eastern Christians.  --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

The latest episode in our series on the Latinization of the Eastern rites is now available. In the latest installment, we examine how and why Catholic missionaries in the 16th century forced Latin customs on the Thomas Christians of India, native Indian Christian communities who trace their ancestry back to St. Thomas the Apostle.  --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

The latest episode in our series on Latinization deals with the Church of the East, the ancient Church of Persia associated with the Nestorian heresy, which flourished in the first millennium but declined thereafter. In this, we talk about how some of these Eastern Christians came into communion with Rome in 1553, creating the Chaldean Catholic Church, which is one of the Eastern Rite Churches in communion with Rome today.  --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

In the fourth installment of our series on Latinization of the Eastern Churches, we take a look at Rome during Renaissance and Reformation era and its relationship with the Eastern Churches that come into communion with it, above all the Maronite Church. We also take a look at the influence of European powers on this process, as well as the creation of new Eastern Catholic Churches in the 18th century. --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

In this episode, host Dr. JPB Gerald speaks to Dr. Rebecca Campbell-Montalvo, a returning guest who has written book with the same title as the episode, concerning an underexplored region of Central Florida, close to where she grew up. A fascinating book with a context usually ignored, the conversation explores her work and her journey as well as her insights into racialization and language. Buy the book here. Buy Dr. Gerald's book here. Support the show on patreon here.

Hey everyone! This is new Short, a preview of the latest patron only episode for everyone else. This is from Episode IV of our series on Latinization, which is on Rome's relationship with Eastern Christians in the Ottoman Empire between 1450 and 1800. In this clip, I discuss the relationship between Rome and the Maronite Church of Lebanon during the late 16th century, and how both sides sought to gain from their relationship, but which contributed to Latinization of the Maronites in the long run. The full episode will be available to all listeners at months end, but if you want to listen to it now (and free of ads), consider becoming a patron of the podcast. Pax Christi! --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

Hi everyone! In this episode, we give a brief overview of the trends in the early modern era that affected Rome's attitude toward Eastern Christian customs, and how that led to instances of "Latinization." We take a look at papal policy in that era, as embodied by a papal encyclical of Benedict XIV, which lays out the papal rationale for altering (or not altering) Eastern Christian customs.  --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

Hey everyone! This is a new feature I will be using going forward. I provide early access to certain episodes to my supporters on Patreon, in particular the episodes in my longer ongoing series. After a month, I drop the episode for everyone. So, to give non-subscribers a sneak preview, I am going to share clips of the full episodes before they drop, to give you a sense of what's going on. The current series is on the topic of Latinization, how Rome "latinized" or otherwise made Eastern Churches in communion with her adopt Latin liturgical and disciplinary customs. This clip is from Episode III of that series, a primer for the Early Modern Period. In it, I discuss Pope Benedict XIV, a scholar and pontiff of the 18th century who wrote an encyclical on the Eastern Rites in communion with Rome called Allatae Sunt (1755). The clip focuses on his contention that, barring any question of orthodoxy (which popes have a natural right to investigate), Eastern Christians in communion with the Holy See ought to keep and celebrate their own rites and not be "Latinized" by missionaries. You can hear the full discussion of this episode later in the month, or you can go to Controversies in Church History's patreon account to get access now. Thanks to all of my listeners as always. Pax Christi! --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

Subconscious Realms Episode 197 - Sarmatian/Sythian Connection - MettaMindcast - Robby Marx & Gary Wayne. Ladies & Gentlemen, on this Episode of Subconscious Realms / MettaMindcast Swap-Cast we welcome our Extraordinary Co-Host, Sir Robby Marx & the Phenomenal, Sir Gary Wayne for a Deep-Dive into the Sarmatian/Sythian connection. In  AD  175 ,  the  Roman  emperor  Marcus  Aurelius  settled  thousands  of  Sarmatian  cavalry  mercenaries  in  Britain.  Two  centuries  later,  the  Western  Roman  Empire  withdrew  her  troops  from  the  island.  It  seems  that  the  independent ”British  kingdom”  preserved  its  unity  and  coherence  but  soon  after  it  was  struck  by  the  ruthless  Anglo-Saxon  invasion.  The  Sarmatians  were  now  merged  with  the  Celtic  and  Romano-Briton  population,  taking  the  lead  in  checking  the  barbarians.  This  Sarmatian  presence  in  Britain  consists  probably  the  historical  background  of  the  legend  of  king  Arthur  and  his  Knights  of  the  Round  Table. The  Romans  conquered  modern  England  and  Wales  during  the  1st  century  A.D.  The  tribes  of  Caledonia  (Caledonii,  Cornavii/Cornovii,  Venicones  etc.)  which  corresponds  to  the  modern  Scottish  Highlands,  remained  independent.  By  the  4th  century,  her  peoples  had  been  incorporated  into  the  tribal  union  of  the  Picts  (Picti,  Pictae).  Their  name  meant  the  “painted  ones”  in  Latin  because  of  the  ancient  Celtic  custom  of   tattooing  which  they  maintained.  In  fact,  they  called  themselves  Cruthni.  The  Romans  held  Britannia  for  more  than  three  centuries,  but  the  Christianization  and  Latinization  of  its  population  were  confined  only  to  the  cities  and  in  a  few  Southeastern  rural  regions.  The  great  majority  of  the  population  remained  Celtic  in  language  and  in  cults. In  the  late  4th  century  AD,  the  original  Roman  province  of  Britannia  was  split  into  four  provinces:  Caesaresia  Magna,  Caesaresia  Flavia,  Britannia  I  and  Britannia  II.  The  tribes  of  Caledonia  and  Ireland  were  raiding  the  Romano-British  territory  for  centuries. The  Irish  were  crossing  the  Irish  Sea  with  their  light  vessels,  the  Celtic  curraghs.  The  Caledonians-Picts  were  attacking  the  Romano-British  population  by  land  and  sea,  using  the  same  type  of  ships.  Caledonia  and  Britannia  were  separated  by  a  “neutral  zone” (buffer  zone  in  fact)  between  Antoninus'  and  Hadrian's  Walls,  which  is  almost  equivalent  to  the  modern  Scottish  Lowlands. The  Britons  resisted  the  barbaric  invasions,  led  by  a  series  of  inspirational  supreme  leaders  like  Voteporix,  Vortigern  and  especially  the  legendary  Arthur.  Under  their  leadership,  they  crashed  the  Picts  and  the  Irish  overthrowing  the  Irish  colonies  in  Wales  and  Lowland  Scotland,  and  managed  to  check  the  Anglo-Saxons.  In  429,  the  Romano-Britons  crashed  a  horde  of  Saxon & Pict Invaders. genesis6conspiracy.com**Sir Robby Marx - Robert Marx here are handles on socials: Twitter: @MarxRobby insta: robbymarx etsy: RMarxArt https://www.etsy.com/shop/RMarxArt?ref=simple-shop-header-name&listing_id=648846220 www.marxmarx.com    / *MettaMindcast* currently available on Anchor.fm, Spotify & Podcast Addict with additional Platforms to follow ** *It all makes sense now. This place is magnification, concentration, purification. Now the world goes black. I see my reflection in a pool of blood. I kiss it all goodbye" *Email - subconsciousrealms@gmail.com         / *Twatter* # @SubconRealms33 / Instagram # @subcon_realms33 / MINDS - @subconscious_realms / **FINALLY!!

In this second installment of our series on Latinization, we tell the story of how Rome's reforms in the 11th and 12th centuries led to conflicts in the border lands of Eastern and Southern Europe with the Byzantine Orthodox, and how the Crusades set in motion the (mostly) voluntary Latinization of the Armenian and Maronite Churches. We end with a consideration of the reunion councils held between the Eastern and Western Churches, and whether they can be considered attempts at "Latinization." Finally, we discuss the role of political power and ideals of "ecclesiastical universalism" in the whole question of Latinization.   --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

In the first episode of our new series on Latinization, I define what Latinization is, and why it is important for understanding the Catholic Church today.   If you like this topic, please follow us on Spotify for Podcasters, Apple Podcasts or wherever you listen to podcasts. You can also listen on the Controversies in Church History YouTube channel (please subscribe there if you follow somewhere else--I am trying to build up the channel). Finally, if you would like to support the podcast, please check out our Patreon page, where for a small monthly donation you will get early access to ad free episodes, as well as exclusive content for subscribers only. Pax Christi! --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

Welcome to Strange Rare Peculiar, a weekly podcast with Denise Straiges and Alastair Gray of the Academy of Homeopathy Education discussing everything you REALLY need to know about homeopathy. In this episode, we talk about:  How the modern interpretation of miasms and chronic disease theory doesn't connect very closely with what Hahnemann was trying to tell us.  The medical lessons of Syphilis and Hahnemann's observation that the depth of chronic disease permeates the entire organism not just the part where symptoms first show up.  Translating the named conditions of today and asking clients for characteristic symptoms so we can decode a diagnosis and approach chronic disease as taught by Hahnemann into clinical practice.  The Latinization of Arabic information from the Silk Road's journey of knowledge. It wasn't just spices!  What Al has realized about the intellectual origins of homeopathy from following Denise around dusty libraries in Europe.  Strange Rare Peculiar is a weekly podcast with Denise Straiges and Alastair Gray discussing everything you REALLY need to know about homeopathy. We'll look at philosophy, practice, research, and education–all with a little bit of history.  If you want to know why we still can't get enough homeopathy after a combined 50+ years of study and practice, we invite you to join the conversation! Please help us spread the word by sharing this with someone in your life who would like to learn more about homeopathy.  If you'd like to study homeopathy, visit: https://academyofhomeopathyeducation.com/  To support homeopathy research and help make homeopathy accessible to all, visit: https://hohmfoundation.org/  For accessible homeopathy care, visit: https://homeopathyhelpnow.com/  About Denise Straiges: Denise Straiges CCH, RSHom(NA), PCH is fiercely committed to raising the bar in academic and clinical training for all Homeopaths. She is the President and Clinical Director of The Academy of Homeopathy Education (AHE) and established HOHM Foundation, whose initiatives include the Homeopathy Help Network, a not-for-profit, research-based initiative focused on delivering high-quality, affordable Homeopathy care to all. Under her leadership, AHE was named the preferred educational provider for the American Institute of Homeopathy (AIH), the oldest medical society in the US Denise has taught for numerous homeopathy schools in the US and abroad and has been an invited speaker at conferences around the world in homeopathy, integrative wellness, and spirituality in medicine. She is currently pursuing graduate studies at Johns Hopkins University School of Medicine. Her work includes original, primary research focused on the origins of homeopathy, in particular, Hahnemann's influences in The Chronic Diseases and the evolution of potency. She is writing a practical, in-depth compendium on Case Analysis.  About Alastair Gray Alastair Gray has a Ph.D. in Public Health. More specifically he is an expert in the field of Complementary Medicine education. Much of his research has a focus on technologies in the field of CM and learning technologies in the education of future practitioners. He teaches at and heads the academic, operations, and research at the Academy of Homeopathy Education. In addition, he holds various consulting roles: academic (College of Health and Homeopathy, NZ), educational (National Centre for Integrative Medicine, UK), as well as consulting to many organizations on homeopathic provings and e-learning worldwide. A regular seminar and conference presenter worldwide and having spent a decade in the higher education arena in Australia, he is the author of 23 books and numerous articles on primary research in natural medicine. Originally educated as a historian, he teaches the history of health, healing, and medicine at schools, colleges, and universities in multiple countries. Alastair has been in practice for more than 30 years. --- Send in a voice message: https://podcasters.spotify.com/pod/show/srp-podcast/message

The largest demographic shift in American history is happening now and neither party is prepared for what's coming. What do Democrats do right and wrong? What do Republicans do right and wrong? Who's likely to win the coming battle for the fastest growing segment of the electorate? Download the Callin app for iOS and Android to listen to this podcast live, call in, and more! Also available at callin.com

How'd you hear about The Purple Principle? Click here to answer our one question survey: https://fluentknowledge.com/tpp-survey How large a role will Hispanic voters play in 2022 elections? (Hint: It's big.)  How are the major parties appealing to this diverse voting bloc? (Not so effectively.) Can Latino candidates turn down the heat on our political rhetoric? (No sign of that yet.) In the 2nd episode of our Hispanic American Swing Voters series, these questions frame our discussion with veteran Democratic strategist Chuck Rocha, and Mike Madrid from the anti-Trump GOP side. They've teamed up to co-host the insightful podcast, The Latino Vote.  “What's nice about this podcast is we're both at an age where we don't care about the parties anymore,” confesses Madrid. “Donald Trump brought us together to fight a common enemy,” adds Rocha. Despite extreme positioning, the GOP has been picking up Latino candidates and voters. We discuss that trend and look at how these races could put forth less extreme rhetoric – if more Latino campaign experts were involved. Understand the Latinization of our body politic with Chuck Rocha and Mike Madrid of The Latino Vote podcast.   Original music by Ryan Adair Rooney. SHOW NOTES Our Guests Chuck Rocha is a Democratic political strategist and the founder of Solidarity Strategies. He's the author of Tío Bernie, a memoir of the Sanders 2020 campaign, and co-hosts The Latino Vote podcast. You can find him on Twitter @ChuckRocha. Mike Madrid is a GOP political strategist and co-founder of The Lincoln Project. He currently serves as Principal of the Grassroots Lab, is the Editor and Publisher of California City News, and co-hosts The Latino Vote podcast. You can find him on Twitter @madrid_mike. More resources on our website: https://fluentknowledge.com/hispanic-series Join Us for Premium Content: Apple: https://link.chtbl.com/PurpleApple Patreon: patreon.com/purpleprinciplepodcast Follow us online! Twitter: @purpleprincipl Facebook: @thepurpleprinciplepodcast Instagram: @thepurpleprinciplepodcast Sign up for our newsletter: https://mailchi.mp/purpleprinciple/the-purple-principle-report

One thing the brothers Kabateck have in common and that is the ability to share outstanding guests in their respective aura of California politics.  Mike Madrid is a 30 year veteran in the political arena and is Founding Director and President of Grass Roots Lab, a full service Public Relations firm focused on community engagement and grass roots research.  He's a change agent  for political campaigns and an expert on Latino voting trends and related research.  Today's conversation immediately dives into the Latino vote in California and progresses to a discussion of the slowly fading Republican part in California.  The why and how of it is polarizing but the reality of it is stark.  Why does the fastest growing segment of the electorate register then not vote?  Is there an option for a more conservative California?  What happened to the middle class in the state?  Full of opinion and fact, this is an incredibly revealing episode on the trend California is presenting to the country.  A must share with those on either side of the party lines as the Latino population will continue to be a more robust and controlling interest in the state going forward.  To learn more about Grass Roots Lab you can visit them at http://grassrootslab.com/

We're back after a loooooong break due to career updates and the legislative session. Thanks for keeping up with our passion project! Join us for as we recap Latino political victories, thoughts on the Supreme Court and the growing importance of our community in Georgia...

On Tuesday's Mark Levin Show, Putin distributed a clear-eyed look at his goals to restore the ancient Russian Empire (Rus). Putin believes that Kyiv is the mother of all cities and brings together Lithuania, Bosnia, Latvia, Ukraine, and other former Soviet states that, at the time in the 4th Century, shared a common language and faith. Putin claims that Polandization and Latinization have impacted this culture over the centuries and intimates that this must be reversed. In response, Zelensky has shut down several political parties and newspapers to retaliate against Ukrainians that embrace the Russian language and culture that Putin espouses. Lincoln did similar during the Civil War to keep America whole during the first battle of Bull Run. Then, Zelensky banned antisemitism in Ukraine yet is still blamed for being a neo-Nazi because the Azov Battalion has been hired to fight pro-Russian forces. The Nazi narrative is a propaganda effort from the Kremlin. Later, on the second day of Judge Ketanji Brown Jackson's Supreme Court confirmation hearing, she's indicated that she's contained to the text of the Constitution. Judge Jackson dodged a question on substantive due process revealing her bent as a judicial activist.

In this episode, we discuss Camilo's new 'Kesi Remix' with Canadian pop star Shawn Mendes who sings in Spanish for the very first time. Entertainment reporter Lucas Villa from wearemitu.com joins me to find out how Latino Mr. Mendes wants to be since he's also dating Cuban megastar, Camila Cabello. I also recommend 3 quality films you might have known about for your viewing pleasure this weekend. Highly Relevant Playlist Luna de Plata - La Garfield Todo El Dia En La Cama - Cheo Destroy The Empire - Pachyman Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

Sintonía: "Rampa Rampa" - Orchestre Yaya Mas "A Moins que Namikosa" - Orchestre OK Jazz; "Adigbedoto" - Gnonnas Pedro; "Africa Boogaloo" - Le Grand Kalle, Manu Dibango y Don Gonzalo; "Ven y ven y ven" - Orchestre OK Jazz; "Quiero Wapacha" - Charles Lembe; "Vamos a bailar" - Rio Band; "Guantánamo" - Laba Sosseh; "Mi Guajeo" - Orchestre OK Jazz; "N´niyo" - Amara Touré; "Micorrason" - Orchestre OK Jazz; "Il n´est jamais trop tarol" - Pierre Tehana & Orchestre Poly Rythmo Escuchar audio

Episode 5! Let's talk about branding, baby! This week, Martin leads an exceedingly open-ended discussion on the recent wave of clubs making aesthetic tweaks to storied badges. Ep.5's catalyst was the newly dubbed "Columbus Soccer Club", an MLS team that recently cemented its grassroots foundations through a community based movement, but suddenly pulled the carpet out from under themselves when they announced a bland, minimalist, new crest. C stands for which city again? The questions of the day start with why these moves have stirred such immense upheaval, why logos carry significance in the first place, and a foray into "identity" as one of the core elements that brings value to sport.The two also discuss a wide variety of rebranding successes and mishaps--most notably the recent Juve and Inter changes, but also including Sky Sports, Fox Sports, The Europa League, The Premier League, Cardiff City, and Leeds United. Surely enough, Will has plenty to add about the parallels to the NBA, invoking the similitude of badges in American basketball as a signal of unity, the role mascots play as tangible figures for what is otherwise intangible, and why some teams still haven't filed in line.The second half includes more soul searching, commencing with a revisitation of the identity question, the serendipity of allegiance selection, a dive into the virtue of uniqueness, a subsequent comparison to the homogeneity that the MLS appears to be pushing, a few comments on American Europeanization & Latinization, questions as to who these rebrands are actually for, and a final wrap up--following an entire episode of disapproval--trying to find genuine benefits that a rebrand can bring.Join us for the usual, irrelevant personal details regarding Martin's life, an erroneous historical comment about Gunnersaurus, Will's nostalgic back-of-the-bus talk, and Albuquerque's new MLS team.Find us on Twitter @touchlinetheoryFind Martin on Twitter @MG_theory, and Will @WA_theorySubscribe and send us your feedback!

In this passage from INFERNO, Virgil offers us (and the pilgrim, Dante) more of a glimpse into his last trek to the bottom of hell. Here, he tells us that things have changed, that hell now lies in ruins, that the harrowing caused havoc across hell--and he descends into a little heresy along the way, quoting Empedocles, a pre-Socratic Greek philosopher. Join me, Mark Scarbrough, for an in-depth exploration of this complicated passage. We don't always get the Virgil we think we should get. And that's part of the problem . . . no, part of the fun of Dante's COMEDY. Virgil is the most difficult part of a difficult poem. But that just gives us more space to explore what's going on in Dante's masterwork. Here are the segments of this episode: [01:05] My English translation of this passage from INFERNO: Canto XII, lines 31 - 48 (the descent toward the violent). [02:23] Dante-the-pilgrim's silence. It's one of the most curious things about INFERNO, Canto XII. [03:33] The rock slide is an example of "extreme particularity" in Dante's art. Here, I'll give you a little of the critic Erich Auerbach's thoughts on Dante's poetic and how we can see them at work in this passage. Our pilgrim is in silence. Virgil attempts to figure out why. He guesses the silence is about the natural landscape. Is the right? If so, then the poetry always drives back to the details, the "extreme particularities." [09:06] More of Virgil's backstory. We learn that hell has changed since the last time Virgil passed this way. [11:27] Why is hell in ruins? We can answer the question by heading off to the Gospels in the New Testament. But Virgil doesn't! [13:24] We seem to have returned to the Virgil we knew in Cantos I and IV. What happened to the Virgil of Canto XI? [14:41] A little bit about the word used for "filthy": feda. It's a Latinization. More importantly, it's a hapax legomenon, a word used only once in a work of literature. Why is that important? And why doesn't Virgil use a more "ordinary" Florentine word here? [17:10] Virgil quotes Empedocles (c. 493 BC - 432 BCE), a pre-Socratic Greek philosopher. Virgil is not a sure guide to theology . . . until he is. [23:36] A look at the landscape ahead--which has made so many critics question the necessity of all that's come before this moment in Canto XII, particularly the additional details about Virgil's backstory. But maybe it's important to watch Dante-the-poet working with, around, and through the character of Virgil. Support this podcast

Should the Eastern Orthodox and Eastern Catholics pray the Rosary? Dr. Taylor Marshall explains why the Rosary is not a “Western Devotion” or Latinization, but a universal devotion to the Holy Theotokos.  All Christians should pray it. Watch this new podcast episode by clicking here: Taylor Marshall’s book: Infiltration: The Plot to Destroy the Church […] The post 638: Should Eastern Orthodox Pray the Rosary? Yes! [Podcast] appeared first on Taylor Marshall.

Ismael Garcia-Colon, Colonial Migrants at the Heart of Empire: Puerto Rican Workers on U.S. Farms (University of California Press, 2020) is the first in-depth look at the experiences of Puerto Rican migrant workers in continental U.S. agriculture in the twentieth century. The Farm Labor Program, established by the government of Puerto Rico in 1947, placed hundreds of thousands of migrant workers on U.S. farms and fostered the emergence of many stateside Puerto Rican communities. Ismael Garcia-Colon investigates the origins and development of this program and uncovers the unique challenges faced by its participants. A labor history and an ethnography, Colonial Migrants evokes the violence, fieldwork, food, lodging, surveillance, and coercion that these workers experienced on farms and conveys their hopes and struggles to overcome poverty. Island farmworkers encountered a unique form of prejudice and racism arising from their dual status as both U.S. citizens and as “foreign others,” and their experiences were further shaped by evolving immigration policies. Despite these challenges, many Puerto Rican farmworkers ultimately chose to settle in rural U.S. communities, contributing to the production of food and the Latinization of the U.S. farm labor force. Beth A. English is director of the Liechtenstein Institute’s Project on Gender in the Global Community at Princeton University. She also is a past president of the Southern Labor History Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ismael Garcia-Colon, Colonial Migrants at the Heart of Empire: Puerto Rican Workers on U.S. Farms (University of California Press, 2020) is the first in-depth look at the experiences of Puerto Rican migrant workers in continental U.S. agriculture in the twentieth century. The Farm Labor Program, established by the government of Puerto Rico in 1947, placed hundreds of thousands of migrant workers on U.S. farms and fostered the emergence of many stateside Puerto Rican communities. Ismael Garcia-Colon investigates the origins and development of this program and uncovers the unique challenges faced by its participants. A labor history and an ethnography, Colonial Migrants evokes the violence, fieldwork, food, lodging, surveillance, and coercion that these workers experienced on farms and conveys their hopes and struggles to overcome poverty. Island farmworkers encountered a unique form of prejudice and racism arising from their dual status as both U.S. citizens and as “foreign others,” and their experiences were further shaped by evolving immigration policies. Despite these challenges, many Puerto Rican farmworkers ultimately chose to settle in rural U.S. communities, contributing to the production of food and the Latinization of the U.S. farm labor force. Beth A. English is director of the Liechtenstein Institute’s Project on Gender in the Global Community at Princeton University. She also is a past president of the Southern Labor History Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ismael Garcia-Colon, Colonial Migrants at the Heart of Empire: Puerto Rican Workers on U.S. Farms (University of California Press, 2020) is the first in-depth look at the experiences of Puerto Rican migrant workers in continental U.S. agriculture in the twentieth century. The Farm Labor Program, established by the government of Puerto Rico in 1947, placed hundreds of thousands of migrant workers on U.S. farms and fostered the emergence of many stateside Puerto Rican communities. Ismael Garcia-Colon investigates the origins and development of this program and uncovers the unique challenges faced by its participants. A labor history and an ethnography, Colonial Migrants evokes the violence, fieldwork, food, lodging, surveillance, and coercion that these workers experienced on farms and conveys their hopes and struggles to overcome poverty. Island farmworkers encountered a unique form of prejudice and racism arising from their dual status as both U.S. citizens and as “foreign others,” and their experiences were further shaped by evolving immigration policies. Despite these challenges, many Puerto Rican farmworkers ultimately chose to settle in rural U.S. communities, contributing to the production of food and the Latinization of the U.S. farm labor force. Beth A. English is director of the Liechtenstein Institute’s Project on Gender in the Global Community at Princeton University. She also is a past president of the Southern Labor History Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Colonial Migrants at the Heart of Empire: Puerto Rican Workers on U.S. Farms (University of California Press, 2020) is the first in-depth look at the experiences of Puerto Rican migrant workers in continental U.S. agriculture in the twentieth century. The Farm Labor Program, established by the government of Puerto Rico in 1947, placed hundreds of thousands of migrant workers on U.S. farms and fostered the emergence of many stateside Puerto Rican communities. Ismael Garcia-Colon investigates the origins and development of this program and uncovers the unique challenges faced by its participants. A labor history and an ethnography, Colonial Migrants evokes the violence, fieldwork, food, lodging, surveillance, and coercion that these workers experienced on farms and conveys their hopes and struggles to overcome poverty. Island farmworkers encountered a unique form of prejudice and racism arising from their dual status as both U.S. citizens and as “foreign others,” and their experiences were further shaped by evolving immigration policies. Despite these challenges, many Puerto Rican farmworkers ultimately chose to settle in rural U.S. communities, contributing to the production of food and the Latinization of the U.S. farm labor force. Beth A. English is director of the Liechtenstein Institute’s Project on Gender in the Global Community at Princeton University. She also is a past president of the Southern Labor History Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ismael Garcia-Colon, Colonial Migrants at the Heart of Empire: Puerto Rican Workers on U.S. Farms (University of California Press, 2020) is the first in-depth look at the experiences of Puerto Rican migrant workers in continental U.S. agriculture in the twentieth century. The Farm Labor Program, established by the government of Puerto Rico in 1947, placed hundreds of thousands of migrant workers on U.S. farms and fostered the emergence of many stateside Puerto Rican communities. Ismael Garcia-Colon investigates the origins and development of this program and uncovers the unique challenges faced by its participants. A labor history and an ethnography, Colonial Migrants evokes the violence, fieldwork, food, lodging, surveillance, and coercion that these workers experienced on farms and conveys their hopes and struggles to overcome poverty. Island farmworkers encountered a unique form of prejudice and racism arising from their dual status as both U.S. citizens and as “foreign others,” and their experiences were further shaped by evolving immigration policies. Despite these challenges, many Puerto Rican farmworkers ultimately chose to settle in rural U.S. communities, contributing to the production of food and the Latinization of the U.S. farm labor force. Beth A. English is director of the Liechtenstein Institute’s Project on Gender in the Global Community at Princeton University. She also is a past president of the Southern Labor History Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ismael Garcia-Colon, Colonial Migrants at the Heart of Empire: Puerto Rican Workers on U.S. Farms (University of California Press, 2020) is the first in-depth look at the experiences of Puerto Rican migrant workers in continental U.S. agriculture in the twentieth century. The Farm Labor Program, established by the government of Puerto Rico in 1947, placed hundreds of thousands of migrant workers on U.S. farms and fostered the emergence of many stateside Puerto Rican communities. Ismael Garcia-Colon investigates the origins and development of this program and uncovers the unique challenges faced by its participants. A labor history and an ethnography, Colonial Migrants evokes the violence, fieldwork, food, lodging, surveillance, and coercion that these workers experienced on farms and conveys their hopes and struggles to overcome poverty. Island farmworkers encountered a unique form of prejudice and racism arising from their dual status as both U.S. citizens and as “foreign others,” and their experiences were further shaped by evolving immigration policies. Despite these challenges, many Puerto Rican farmworkers ultimately chose to settle in rural U.S. communities, contributing to the production of food and the Latinization of the U.S. farm labor force. Beth A. English is director of the Liechtenstein Institute’s Project on Gender in the Global Community at Princeton University. She also is a past president of the Southern Labor History Association. Learn more about your ad choices. Visit megaphone.fm/adchoices

This is episode 8 called Hispania: Principate and Romanization and in this episode you will learn: SHOW NOTES - What does Romanization mean - What aspects Romanization involved - Which were the key elements or causes for the Romanization of Hispania - The internal elements that explain this process of acculturation - Which were the different phases of Romanization and why wasn't the process geographically homogenous - Which were the key economic sectors of Hispania during the Principate - A discussion on the importance of the policies of colonization of Julius Caesar and Emperor Augustus, as well as the Edict of Latinization of Vespasian - Why did Vespasian issue the Edict of Latinization and what consequences did that have - The reign of two Hispano-Roman Emperors: Trajan and Hadrian - The decadence of the Roman Empire with the Antonine Plague under the reigns of Marcus Aurelius and Commodus - The Severan dynasty and how the Crisis of the Third Century started

Today we hand the reins over to Tim Cameron. He's an associate professor, College of Culinary Arts at Johnson & Wales University, and he definitely knows his food.   In this minisode (yeah, we made that up), we learn about how shifting demographics is affecting southern American cuisine. We think this is pretty interesting stuff, and believe you will too.  We like this concept so much, we've partnered with Johnson & Wales University for more interesting  food related content in 2018, and we couldn't be more excited.  Stay tuned for more F&B related content from JWU! Subscribe to our newsletter. Just text ‘hotel' to 66866. Visit the brand new www.novacancynews.com Send us your thoughts and comments to Glenn@rouse.media, or via Twitter and Instagram @TravelingGlenn. Visit our sponsor: Duetto Subscribe on iTunes: No Vacancy with Glenn Haussman Subscribe on Android: https://play.google.com/music/listen#/ps/Ifu34iwhrh7fishlnhiuyv7xlsm Send your comments and questions to Glenn@rouse.media.  Support the show: https://www.patreon.com/novacancy Follow Glenn @TravelingGlenn Learn more at http://novacancy.libsyn.com Produced by Jeff Polly: http://www.endpointmultimedia.com/

Welcome to episode 32 of the Highly Relevant podcast. This is the show for those of you who love to live on the intersection of American and Latino pop culture. We talk to Colombian superstar JUANES about some important questions such as why he hasn’t ever collaborated with his Colombian counterpart Shakira, why he will never ever sing reggaeton and why it’s not in him to do a English-language crossover. Also, I talk to Hugo Balta, the senior director of Hispanic Initiatives for ESPN, who is one of the executives responsible for Hispanicizing ESPN. We discuss everything from Latino accents to bilingual sports shows and everything in between. Plus, we listen to the top new songs from Latino artists and a recap of the most highly relevant US Latino stories of the week! EPISODE SUMMARY Juanes interview :47 - Why he hasn’t ever collaborated with his Colombian counterpart Shakira - Why he will never sing reggaeton - Why it’s not in him to do a English-language crossover JackedIN (Pop culture recap) 5:24 ESPN Executive Hugo Balta on "Latinizing" ESPN 7:36 - Peruvians in sports 9:24 - How he began working at ESPN 10:34 - Do ESPN executives give him pushback on Latino ideas 13:05 - How to make a bilingual sports show successful 15:25 - Feedback and criticisms on bilingual show Nación ESPN 22:26 What I'm listening to this week - 25:22 - Bad Liar - Selena Gomez - No Vacancy - One Republic feat (Sebastian Yatra) - Crying In The Club - Camila Cabello ESPN's Hugo Balta (Part 2) 26:13 - NBC's UNIVERSO channel. Will their all-sports, only Spanish, format work? 26:13 - ESPN Deportes 31:47 - Latino accents 33:24 You'd like to give us your feedback or get a shout-out? Email us at highlyrelevant@showbizcafe.com and help us spread the word on social media. If you enjoyed this episode head on over to iTunes and kindly leave us a rating, a review and please subscribe.

As demographic trends continue to mark the so-called “Latinization” of the U.S., pundits across various media outlets struggle to understand the economic, cultural, and political implications of this reality. In popular discourse, Latinoas/os are often referred to as a monolithic group in terms of cultural practices, voting patterns, and consumer preferences. Of course, Latinas/os are one of the most diverse ethnic groups in the U.S., comprising more than 14 nationalities (including indigenous groups) with variances in language, cultural practices, and political attitudes that mirror their geographic distribution. In Thirteen Ways of Looking At Latino Art (Duke University Press, 2014) the accomplished essayist and cultural commentator Ilan Stavans enters into conversation with the distinguished philosopher Jorge J.E. Gracia around 13 pieces of Latina/o art in order to excavate the underpinnings of Latina/o identity and culture. Each work of art provides the impetus for lively exchanges between Stavans and Garcia over the purpose and politics of historical representation, artistic expression, ethno-racial identification, ethics, and religion. Written in an engaging dialogic form, the reader is permitted to listen in as Stavans and Gracia reflect (and at time disagree) over the meanings and significance of each art piece to the broader Latina/o experience. Learn more about your ad choices. Visit megaphone.fm/adchoices

As demographic trends continue to mark the so-called “Latinization” of the U.S., pundits across various media outlets struggle to understand the economic, cultural, and political implications of this reality. In popular discourse, Latinoas/os are often referred to as a monolithic group in terms of cultural practices, voting patterns, and consumer preferences. Of course, Latinas/os are one of the most diverse ethnic groups in the U.S., comprising more than 14 nationalities (including indigenous groups) with variances in language, cultural practices, and political attitudes that mirror their geographic distribution. In Thirteen Ways of Looking At Latino Art (Duke University Press, 2014) the accomplished essayist and cultural commentator Ilan Stavans enters into conversation with the distinguished philosopher Jorge J.E. Gracia around 13 pieces of Latina/o art in order to excavate the underpinnings of Latina/o identity and culture. Each work of art provides the impetus for lively exchanges between Stavans and Garcia over the purpose and politics of historical representation, artistic expression, ethno-racial identification, ethics, and religion. Written in an engaging dialogic form, the reader is permitted to listen in as Stavans and Gracia reflect (and at time disagree) over the meanings and significance of each art piece to the broader Latina/o experience. Learn more about your ad choices. Visit megaphone.fm/adchoices

As demographic trends continue to mark the so-called “Latinization” of the U.S., pundits across various media outlets struggle to understand the economic, cultural, and political implications of this reality. In popular discourse, Latinoas/os are often referred to as a monolithic group in terms of cultural practices, voting patterns, and consumer preferences. Of course, Latinas/os are one of the most diverse ethnic groups in the U.S., comprising more than 14 nationalities (including indigenous groups) with variances in language, cultural practices, and political attitudes that mirror their geographic distribution. In Thirteen Ways of Looking At Latino Art (Duke University Press, 2014) the accomplished essayist and cultural commentator Ilan Stavans enters into conversation with the distinguished philosopher Jorge J.E. Gracia around 13 pieces of Latina/o art in order to excavate the underpinnings of Latina/o identity and culture. Each work of art provides the impetus for lively exchanges between Stavans and Garcia over the purpose and politics of historical representation, artistic expression, ethno-racial identification, ethics, and religion. Written in an engaging dialogic form, the reader is permitted to listen in as Stavans and Gracia reflect (and at time disagree) over the meanings and significance of each art piece to the broader Latina/o experience. Learn more about your ad choices. Visit megaphone.fm/adchoices

As demographic trends continue to mark the so-called “Latinization” of the U.S., pundits across various media outlets struggle to understand the economic, cultural, and political implications of this reality. In popular discourse, Latinoas/os are often referred to as a monolithic group in terms of cultural practices, voting patterns, and consumer preferences. Of course, Latinas/os are one of the most diverse ethnic groups in the U.S., comprising more than 14 nationalities (including indigenous groups) with variances in language, cultural practices, and political attitudes that mirror their geographic distribution. In Thirteen Ways of Looking At Latino Art (Duke University Press, 2014) the accomplished essayist and cultural commentator Ilan Stavans enters into conversation with the distinguished philosopher Jorge J.E. Gracia around 13 pieces of Latina/o art in order to excavate the underpinnings of Latina/o identity and culture. Each work of art provides the impetus for lively exchanges between Stavans and Garcia over the purpose and politics of historical representation, artistic expression, ethno-racial identification, ethics, and religion. Written in an engaging dialogic form, the reader is permitted to listen in as Stavans and Gracia reflect (and at time disagree) over the meanings and significance of each art piece to the broader Latina/o experience. Learn more about your ad choices. Visit megaphone.fm/adchoices

As demographic trends continue to mark the so-called “Latinization” of the U.S., pundits across various media outlets struggle to understand the economic, cultural, and political implications of this reality. In popular discourse, Latinoas/os are often referred to as a monolithic group in terms of cultural practices, voting patterns, and consumer preferences. Of course, Latinas/os are one of the most diverse ethnic groups in the U.S., comprising more than 14 nationalities (including indigenous groups) with variances in language, cultural practices, and political attitudes that mirror their geographic distribution. In Thirteen Ways of Looking At Latino Art (Duke University Press, 2014) the accomplished essayist and cultural commentator Ilan Stavans enters into conversation with the distinguished philosopher Jorge J.E. Gracia around 13 pieces of Latina/o art in order to excavate the underpinnings of Latina/o identity and culture. Each work of art provides the impetus for lively exchanges between Stavans and Garcia over the purpose and politics of historical representation, artistic expression, ethno-racial identification, ethics, and religion. Written in an engaging dialogic form, the reader is permitted to listen in as Stavans and Gracia reflect (and at time disagree) over the meanings and significance of each art piece to the broader Latina/o experience. Learn more about your ad choices. Visit megaphone.fm/adchoices

As demographic trends continue to mark the so-called “Latinization” of the U.S., pundits across various media outlets struggle to understand the economic, cultural, and political implications of this reality. In popular discourse, Latinoas/os are often referred to as a monolithic group in terms of cultural practices, voting patterns, and consumer preferences. Of course, Latinas/os are one of the most diverse ethnic groups in the U.S., comprising more than 14 nationalities (including indigenous groups) with variances in language, cultural practices, and political attitudes that mirror their geographic distribution. In Thirteen Ways of Looking At Latino Art (Duke University Press, 2014) the accomplished essayist and cultural commentator Ilan Stavans enters into conversation with the distinguished philosopher Jorge J.E. Gracia around 13 pieces of Latina/o art in order to excavate the underpinnings of Latina/o identity and culture. Each work of art provides the impetus for lively exchanges between Stavans and Garcia over the purpose and politics of historical representation, artistic expression, ethno-racial identification, ethics, and religion. Written in an engaging dialogic form, the reader is permitted to listen in as Stavans and Gracia reflect (and at time disagree) over the meanings and significance of each art piece to the broader Latina/o experience. Learn more about your ad choices. Visit megaphone.fm/adchoices

Hector Hinojosa

Hector Hinojosa, Daniel Rodriguez

follow Albrecht @a-w-1 This time Albrecht takes us on a journey from West to East Africa and back in the times between 1927 and 2013. Starting with early recordings from 1927 made in London of West African musicians we explore traditional folk music. Going further with recordings from Kenya & Uganda we can hear the developing of recording qualities in the 30's and 40's. With the spreading of radio broadcasting and cultural influences from more and more foreign countries we are experiencing the Latinization of West Africa. Stepping into the 60's and 70's Rock'n'Roll and Funk is taking over the hearts of musicians from The Congo. Getting a sense where the music is developing till the early 80's we're doing a jump to the present. Here we can hear electronic influences and a more modern approach. The last three tracks are recordings made in 2011 in a small village in West Africa while the very last track shows Sven Kacirek combining them with contemporary music production. (For more 80's and 90's African Music check our other Afro Funk Special). - 1927 - 1929 / West Africa 01 Domingo Justus - Buje 02 Isaac Jackson - Nitsi koko ko ko 03 Ben Simmons - Mu kun sebor wa wu 04 George Williams Aingo - Mi agur bi - 1938 - 1946 / East Africa 05 Ali & Party - Enyi Wa Hiari 06 Jumbe Ali - Silwezi Tabu 07 Florence - Omwoyo Gwa Mukwano - 1952 - 1957 / East Africa 08 Andereya Ndombi - Vatali Vano 09 Black Label Band - Sura Mbaya 10 Reuben Imbinkha - Shindu 11 Francis Ouma - Kilindini Mujimupia - 1960's & 1970's West Africa 12 Pedro Gnonnas - Adigbedoto 13 Le Grand Kalle, Don Gonzalo, Manu Dibango - Africa Boogaloo 14 Orchestre OK Jazz - Ven Y Ven Y Ven 15 Orchestre OK Jazz - Micorrason - 1954 - 1955 DR Congo 16 Adikwa Depala - Matete Paris 17 Adikwa Depala - Yoka Ngal - 1969 - 1981 West Africa 18 Gnonnas Pedro Et Ses Panchos - Okpo Videa Bassouo 19 El Rego Et Ses Commandos - Feeling You Got 20 Gabo & Orchestre Poly-Rhythmo - It's A Vanity 21 Napo De Mi Armor Et Ses Black Devils - Leki Santchi - after 2000 DR Congo 22 Kasai Allstars - Tshitua Fuila Mbuloba 23 Konono Nº1 - Kule Kule Reprise - West Africa 24 Jeri-Jeri - Sama Yaye (with Mbene Diatta Seck) 25 Mukunguni - Matatizo 26 Mukunguni - Gaserego 27 Sven Kacirek - Arsenal Aluny Village For more shows and infos check: www.uncannyvalley.de/category/radio/ The show was aired on 19th September 2014.

After a long absence spent recovering from Episode 9, in which MOOC spores wiped the brains of film and media scholars everywhere, we're back up and running. This month we feature an interview with Mary Beltrán about Latinization and the Fast & Furious franchise, based on her two Cinema Journal articles on the topic (note: this segment was recorded before the death of Paul Walker). Then Jennifer Proctor reports on the 2013 University Film and Video Association conference. Finally, Chris and Michael reveal what might be the only way to enjoy 2 Broke Girls.

The traditional date in the Christianization of Russia is 988, the year of the baptism of Prince Vladimir of Kiev. Vladimir received Christianity from the Byzantine Empire (traditionally, after investigating the religious beliefs and practices of neighbouring countries). By the tenth century, Byzantine Christianity was an elaborate construction of beliefs, practices both liturgical and ascetic, philosophy, art and culture, and everything that had come to be associated with the monastic life, which played an especial role in the Eastern Church. With the example of Bulgaria (and probably Serbia)—as well as more anciently Georgia—behind them, the Byzantines brought to Kiev Byzantine Christianity in a Slav dress (unlike the West, where Christianization entailed Latinization). This meant that there was what might be called a ‘linguistic filter': the Slavs absorbed more readily aspects of Byzantine Christianity that did not need translation—the ceremony of the liturgy, the art of icons, music (though we know little about this), and the practice of monasticism—rather than the complexities of Byzantine theology and philosophy, with the result that Slav Orthodoxy had a different complexion from its parent Byzantine Orthodoxy. Within Slav Orthodoxy, icons and ceremonial, in particular, assumed greater significance than within Byzantine Orthodoxy, as the intellectual culture fell into the background. The sense that Slav Orthodoxy was dependent on Byzantine Orthodoxy remained significant, and led to the Nikonian reforms of the seventeenth century, when the Slavonic liturgical and iconographic traditions were adjusted to correspond with current Greek practice. Many refused to accept these changes, and became known as ‘Old Ritualists' or ‘Old Believers', a persecuted minority, whose preservation of ancient iconographic traditions is now greatly valued.

The traditional date in the Christianization of Russia is 988, the year of the baptism of Prince Vladimir of Kiev. Vladimir received Christianity from the Byzantine Empire (traditionally, after investigating the religious beliefs and practices of neighbouring countries). By the tenth century, Byzantine Christianity was an elaborate construction of beliefs, practices both liturgical and ascetic, philosophy, art and culture, and everything that had come to be associated with the monastic life, which played an especial role in the Eastern Church. With the example of Bulgaria (and probably Serbia)—as well as more anciently Georgia—behind them, the Byzantines brought to Kiev Byzantine Christianity in a Slav dress (unlike the West, where Christianization entailed Latinization). This meant that there was what might be called a ‘linguistic filter’: the Slavs absorbed more readily aspects of Byzantine Christianity that did not need translation—the ceremony of the liturgy, the art of icons, music (though we know little about this), and the practice of monasticism—rather than the complexities of Byzantine theology and philosophy, with the result that Slav Orthodoxy had a different complexion from its parent Byzantine Orthodoxy. Within Slav Orthodoxy, icons and ceremonial, in particular, assumed greater significance than within Byzantine Orthodoxy, as the intellectual culture fell into the background. The sense that Slav Orthodoxy was dependent on Byzantine Orthodoxy remained significant, and led to the Nikonian reforms of the seventeenth century, when the Slavonic liturgical and iconographic traditions were adjusted to correspond with current Greek practice. Many refused to accept these changes, and became known as ‘Old Ritualists’ or ‘Old Believers’, a persecuted minority, whose preservation of ancient iconographic traditions is now greatly valued.