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Bright on Buddhism - Episode 103 - What is a Dalai Lama? What is the meaning and significance of that position? Who is the Dalai Lama today? Resources: Buswell, Robert E.; Lopez, Donald S. Jr., eds. (2014). Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press. ISBN 978-0-691-15786-3.; David-Neel, A. (1965). Magic & Mystery in Tibet. Corgi Books.London. ISBN 0-552-08745-9.; Dhondup, K. (1984). The Water-Horse and Other Years. Dharamsala: Library of Tibetan Works and Archives.; Dhondup, K. (1986). The Water-Bird and Other Years. New Delhi: Rangwang Publishers.; Dowman, Keith (1988). The power-places of Central Tibet : the pilgrim's guide. London: Routledge & Kegan Paul. ISBN 0-7102-1370-0.; Kapstein, Matthew (2006). The Tibetans. Malden, MA, USA. Blackwell Publishing. ISBN 9780631225744.; The Illusive Play: The Autobiography of the Fifth Dalai Lama [aka 'Dukula']. Translated by Karmay, Samten G. Serindia Publications. Chicago. 2014. ISBN 978-1-932476-67-5.; Laird, Thomas (2006). The Story of Tibet : Conversations with the Dalai Lama (1st ed.). New York: Grove Press. ISBN 978-0-8021-1827-1.; McKay, A. (2003). History of Tibet. RoutledgeCurzon. ISBN 978-0-7007-1508-4.; Mullin, Glenn H. (1982). Selected Works of the Dalai Lama VII: Songs of Spiritual Change (2nd ed., 1985). Snow Lion Publications, Inc. New York. ISBN 0-937938-30-0.; Mullin, Glenn H. (1983). Selected Works of the Dalai Lama III: Essence of Refined Gold (2nd ed., 1985). Snow Lion Publications, Inc. New York. ISBN 0-937938-29-7.; Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.; Norbu, Thubten Jigme; Turnbull, Colin M. (1968). Tibet. New York: Simon and Schuster. ISBN 0-671-20559-5.; Richardson, Hugh E. (1984). Tibet and its history (2nd ed., rev. and updated. ed.). Boston: Shambhala. ISBN 978-0-87773-376-8.; Van Schaik, Sam (2011), Tibet. A History. New Haven & London: Yale University Press.; Schulemann, Günther (1958). Die Geschichte der Dalai Lamas. Leipzig: Veb Otto Harrassowitz. ISBN 978-3-530-50001-1.; Schwieger, Peter (2014). The Dalai Lama and the Emperor of China: A Political History of the Tibetan Institution of Reincarnation. New York: Columbia University Press. ISBN 978-0-231-53860-2. OCLC 905914446.; Shakabpa, Tsepon W.D. (1967), Tibet: A Political History. New York: Yale University Press, and (1984), Singapore: Potala Publications. ISBN 0961147415.; Shakabpa, Tsepon W.D. (2010). One Hundred Thousand Moons. An Advanced Political History of Tibet (2 vols). Leiden (Netherlands), Boston (USA): Brill's Tibetan Studies Library. ISBN 9789004177321.; Sheel, R N Rahul (1989). "The Institution of the Dalai Lama". The Tibet Journal. 14 (3).; Smith, Warren W. (1997). Tibetan Nation; A History of Tibetan Nationalism and Sino-Tibetan Relations. New Delhi: HarperCollins. ISBN 0-8133-3155-2.; Snellgrove, David; Richardson, Hugh (1986). A Cultural History of Tibet. Boston & London: Shambala Publications, Inc. ISBN 0-87773-354-6.; Stein, R. A. (1972). Tibetan civilization ([English ed.]. ed.). Stanford, Calif.: Stanford Univ. Press. ISBN 0-8047-0901-7.; Diki Tsering (2001). Dalai Lama, my son : a mother's story. London: Virgin. ISBN 0-7535-0571-1.; Veraegen, Ardy (2002). The Dalai Lamas : the Institution and its history. New Delhi: D.K. Printworld. ISBN 978-8124602027.; Ya, Hanzhang (1991). The Biographies of the Dalai Lamas (1st ed.). Beijing: Foreign Language Press. ISBN 978-7119012674. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha ⁠⁠⁠⁠⁠https://discord.gg/tEwcVpu⁠⁠⁠⁠⁠! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

My guest for this episode of Fawaz Gerges of the London School of Economics where he is the Emirates Professorship in Contemporary Middle East Studies. Fawaz earned his doctorate at Oxford and has taught there, as well as at Harvard and Columbia. He has been a research scholar at Princeton and is the author of 10 books on the Middle East and his articles and editorials have appeared in The New York Times, The Washington Post, The Los Angeles Times, The Christian Science Monitor, The Guardian, The Baltimore Sun, The Independent (London), Al Hayat (London), Foreign Policy, Newsweek, The National Interest, Democracy: a Journal of Ideas, Middle East Journal, Survival, Al Mustqbal al-Arabi, Middle East Insight, and many others.Gerges has given scores of interviews for various media outlets throughout the world, including ABC, CNN, BBC, PBS, CBS, NPR, CBC, Sky News, Al Jazeera, and LBC. He has been a guest on The Charlie Rose Show, The Oprah Winfrey Show, ABC Nightline, World News Tonight, Rachel Maddow Show (MSNBC), This Week, Good Morning America and other prominent shows. He was a senior ABC television news analyst from 2000 until 2007.In this episode we first discuss Fawaz's most recent book, What Really Went Wrong: The West and the Failure of Democracy in the Middle East. This is an excellent historical study of the impact of US interventionist foreign policy in the Middle East in the post-WW2 era. It shows how the pursuit of stability, open commodity markets and anti-communism led the US to support and ally with anti-democratic autocrats throughout the region who eliminated legitimate nationalistic (and largely secular and democratic) political leaders. We see the consequences of these interventions in the region today.We then turn to a discussion of the current catastrophe in the Gaza, Israel and Lebanon. Fawaz and I disagree on many issues. For example, he paraphrases towards the end of our conversation a school of thought which has come to see Israel as the last, ‘Settler Colonial' state. I think this way of approaching the situation is an invitation to endless violence and despair. For a history of the evolution of this approach, I recommend On Settler Colonialism: Ideology, Violence and Justice by Adam Kirsch. There are also many things Fawaz says with which I agree. For example, his historical analysis of the monumental failure of US foreign policy seems to be me to be compelling. But my role as the host of this podcast is not to be a judge of other's views. In fact, what I agree with or do not agree with is not relevant. My job is to bring you views which may challenge your own; views which help us to understand the ways in which understandings and beliefs can be fundamentally different. The only way forward is to start with a genuine curiosity of what others think, believe and feel. Just as importantly, curiosity does not imply agreement. Too many times we pretend to attempt to understand something by seeking out others to confirm what we want to, or already believe. It is much better to be challenged by difference. From that starting point, we can, perhaps, begin to be able to predict and influence the future for the better. Fawaz is a thoughtful, careful, prolific and elegant scholar. While I may differ with him in some areas, I have never questioned his fundamental decency and humanity. I always learn and am challenged by our conversations together - which is a great gift. I hope you enjoy our conversation as well!CitationsGerges, F. (2024) What Really Went Wrong: The West and the Failure of Democracy in the Middle East. London: Yale University Press.Kirsch, Adam (2024) On Settler Colonialism: Ideology, Violence and Justice. WV Norton & Co. Hosted on Acast. See acast.com/privacy for more information.

5 Cs of History, Contingency #1 of 4. The U.S. healthcare system is the way it is because of decisions made by people at various points in the last century. America's healthcare issue is the result of a series of interconnected decisions and events and catastrophes. This episode is a part of our 5 c's of history episode and today we are exploring contingency. Contingency is “The idea that every historical outcome depends on a multitude of prior conditions; that each of these prior conditions depends, in turn, upon still other conditions; and so on. The core insight of contingency is that the world is a magnificently interconnected place. Change a single prior condition, and any historical outcome could have turned out differently.” So we're going to do an overview of the American health insurance system and touch on some key points along the way. For the script and resources, visit digpodcast.org Bibliography Conn, Steven. ed. To Promote the General Welfare: The Case for Big Government. Oxford UP, 2012. Gerber, David A. Disabled Veterans in History. Ann Arbor, Michigan: University of Michigan, 2012. Hoffman, Beatrix. Healthcare for Some: Rights and Rationing in the United States Since 1930. Chicago: The University of Chicago Press, 2012. Klein, Jennifer. For All these Rights: Business, Labor, and the Shaping of America's Public-Private Welfare State. Princeton University Press, 2006. Rodgers, Daniel T. Atlantic Crossings: Social Politics in a Progressive Age. Harvard University Press, 2000. Starr, Paul. Remedy and Reaction: The Peculiar American Struggle over Health Care Reform. New Haven, Connecticut; London: Yale University Press, 2011. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Neste episódio terminamos a nossa série dedicada à reforma protestante e à contra-reforma católica. Tentamos perceber como é que a igreja católica apostólica de Roma respondeu à expansão do protestantismo, o que foi o Concílio de Trento, o que definiu e alterou nas práticas religiosas, e que papel teve a Companhia de Jesus nisso. Sugestões de Leitura 1. Lucien Febvre - Martinho Lutero - Um Destino. Lisboa: Texto Editores, 2010 [1928] 2. Carlos M. N. Eire - Reformations. The Early Modern World, 1450-1650. New Haven and London: Yale University Press, 2016. 3. Mafalda Ferin Cunha - Reforma e contra-reforma. Lisboa: Quimera, 2002. 4. Federico Palomo - A Contra-Reforma em Portugal, 1540-1700. Lisboa: Livros Horizonte, 2006. 5. Antonio Camões Gouveia, David Sampaio Barbosa e José Pedro Paiva (coords) - O Concílio de Trento em Portugal e nas suas conquistas: olhares novos. Lisboa: Centro de Estudos de História Religiosa, 2014, disponível online: https://repositorio.ucp.pt/handle/10400.14/13802 ----- Obrigado aos patronos do podcast: Andrea Barbosa, Oliver Doerfler, Paul Dangel; Pedro Ferreira, Vera Costa, Gilberto Abreu, João Cancela, Rui Roque, Pedro Espírito Santo; João Diamantino, Joel José Ginga, Nuno Esteves, Carlos Castro, Simão Ribeiro, Tiago Matias, João Ferreira, João Canto, António Silva, Gn, André Chambel, André Silva, Luis, João Barbosa, António Farelo, Fernando Esperança, Tiago Sequeira, Rui Rodrigues, André Marques, João Félix, Soraia Espírito Santo, Thomas Ferreira, Miguel Oliveira. ----- Ouve e gosta do podcast? Se quiser apoiar o Falando de História, contribuindo para a sua manutenção, pode fazê-lo via Patreon: https://patreon.com/falandodehistoria ----- Músicas: "Five Armies" e “Magic Escape Room” de Kevin MacLeod (incompetech.com); Licensed under Creative Commons: By Attribution 4.0 License, http://creativecommons.org/licenses/by/4.0 A edição de áudio é de Marco António.

Neste episódio continuamos a nossa série dedicada à reforma protestante e à contra-reforma católica. Falamos da reforma suíça, da reforma radical, de anabaptistas e de reformistas apocalípticos, de João Calvino, da Igreja de Inglaterra e da expansão do protestantismo. Sugestões de leitura: 1. Lucien Febvre - Martinho Lutero - Um Destino. Lisboa: Texto Editores, 2010 [1928]. 2. Carlos M. N. Eire - Reformations. The Early Modern World, 1450-1650. New Haven. and London: Yale University Press, 2016. 3. Mafalda Ferin Cunha - Reforma e contra-reforma. Lisboa: Quimera, 2002. ----- Obrigado aos patronos do podcast: Andrea Barbosa, Oliver Doerfler; Domingos Ferreira, Pedro Ferreira, Vera Costa, Gilberto Abreu, Daniel Murta, João Cancela, Rui Roque; João Diamantino, Joel José Ginga, Nuno Esteves, Carlos Castro, Simão Ribeiro, Tiago Matias, João Ferreira, João Canto, António Silva, Gn, André Chambel, André Silva, Luis, João Barbosa, António Farelo, Fernando Esperança, Tiago Sequeira, Rui Rodrigues, André Marques, João Félix. ----- Ouve e gosta do podcast? Se quiser apoiar o Falando de História, contribuindo para a sua manutenção, pode fazê-lo via Patreon: https://patreon.com/falandodehistoria ----- Músicas: "Five Armies" e “Magic Escape Room” de Kevin MacLeod (incompetech.com); Licensed under Creative Commons: By Attribution 4.0 License, http://creativecommons.org/licenses/by/4.0 A edição de áudio é de Marco António.

Neste episódio começamos a nossa série dedicada à reforma protestante e à contra-reforma católica. Falamos da cristandade nos finais da Idade Média e do aparecimento de Martinho Lutero, tentando perceber quem foi este homem e como iniciou um movimento de reforma da Igreja Católica. Sugestões de leitura: 1. Lucien Febvre - Martinho Lutero - Um Destino. Lisboa: Texto Editores, 2010 [1928] 2. Carlos M. N. Eire - Reformations. The Early Modern World, 1450-1650. New Haven and London: Yale University Press, 2016. ----- Obrigado aos patronos do podcast: Andrea Barbosa, Oliver Doerfler; Domingos Ferreira, Pedro Ferreira, Vera Costa, Gilberto Abreu, Daniel Murta, João Cancela, Rui Roque, Luis Pinto de Sá; João Diamantino, Joel José Ginga, Nuno Esteves, Carlos Castro, Simão Ribeiro, Tiago Matias, João Ferreira, João Canto, António Silva, Gn, André Chambel, André Silva, Luis, João Barbosa, António Farelo, Fernando Esperança, Pedro Brandão, Tiago Sequeira, Rui Rodrigues, João Félix. ----- Ouve e gosta do podcast? Se quiser apoiar o Falando de História, contribuindo para a sua manutenção, pode fazê-lo via Patreon: https://patreon.com/falandodehistoria ----- Música: "Hidden Agenda" Kevin MacLeod (incompetech.com) - Licensed under Creative Commons: By Attribution 4.0 License, http://creativecommons.org/licenses/by/4.0. A edição de áudio é de Marco António.

For this episode I spoke to Professor Fiona Woollard. Professor Woollard is a Professor of Philosophy at the University of Southampton. She has research interests in normative ethics, applied ethics, epistemically transformative experiences and the philosophy of sex and pregnancy. She has published on topics including the distinction between doing and allowing harm, climate change and the non-identity problem, the moral significance of numbers, pornography and the norm of monogamy.Her recent research has led her to ask a question which turns out to be surprisingly difficult to answer: what is a mother? Not necessarily, in her view, a woman with a child. In this interview she explains why she doesn't think this is the right way of defining a mother, and what she thinks is a better way. To get there, we tried to get to grips with some vexed questions about gender.Professor Woollard's page at Southampton is here.Here's the advert we refer to at the start of the interview.Some of the books and papers Professor Woollard talks about in the interview:Ashley, Florence. (forthcoming) ”What Is It like to Have a Gender Identity? Gender Subjectivity and the Phenomenological Constitution of Gender Identity”  Mind.Bettcher, Talia Mae. (2009) “Trans Identities and First-Person Authority” In Laurie Shrage (ed.), You've Changed: Sex Reassignment and Personal Identity. Oxford: Oxford University Press.Hays, Sharon. (1998) The Cultural Contradictions of Motherhood. London: Yale University Press.Jenkins, Katharine. (forthcoming) Ontology and Oppression: Race, Gender and Social Reality. Oxford: Oxford University Press.Kukla, Quill and Lance, Mark. (forthcoming) “Telling Gender: The Pragmatics and Ethics of Gender Ascriptions” in ERGO.Ruddick, S. (1980). "Maternal Thinking". Feminist Studies, 6(2), 342–367. Ethics Untangled is produced by the IDEA Ethics Centre at the University of Leeds.Twitter: @EthicsUntangledFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Long before Harpers Ferry, Virginia became the emotional halfway point for Appalachian Trail thru hikers, it was the site of one of the most important events in 19th century American history.  In the fall of 1859, the abolitionist John Brown and 22 of his compatriots attacked the federal arsenal there, hoping to spark an insurrection against slavery in the American South on the eve of the Civil War. On today's episode, historian Jonathan Earle of Louisiana State University explores Brown's raid on Harpers Ferry and the landscape hikers now pass through today. Further Reading: AT hiker photographs: [https://athikerpictures.org/] Jonathan Earle, John Brown's Raid on Harpers Ferry: A Brief History with Documents (2008). Harpers Ferry Stories from the National Park Service: https://www.nps.gov/hafe/learn/historyculture/stories.htm Thomas Jefferson, Notes on the State of Virginia: An Annotated Edition, ed. Robert Pierce Forbes (New Haven and London: Yale University Press, 2022), 36-38.  Pete Seeger, America's Favorite Ballads, Vol. 3, Folkways Records, 1959, vinyl. https://folkways.si.edu/pete-seeger/american-favorite-ballads-vol-3/american-folk/music/album/smithsonian. Harpers Ferry Stories from the National Park Service: https://www.nps.gov/hafe/learn/historyculture/stories.htm.              

Episode 95:This week we're continuing Russia in Revolution An Empire in Crisis 1890 - 1928 by S. A. Smith[Part 1]Introduction[Part 2-5]1. Roots of Revolution, 1880s–1905[Part 6]2. From Reform to War, 1906-1917Prospects for Reform[Part 7 - This Week]2. From Reform to War, 1906–1917On the Eve of War - 0:32First World War - 12:47[Part 8]2. From Reform to War, 1906–1917[Part 9 - 11?]3. From February to October 1917[Part 12 - 15?]4. Civil War and Bolshevik Power[Part 16 - 18?]5. War Communism[Part 19 - 21?]6. The New Economic Policy: Politics and the Economy[Part 22 - 25?]7. The New Economic Policy: Society and Culture[Part 26?]ConclusionFootnotes:45) 1:23Michael Melancon, The Lena Goldfields Massacre and the Crisis of the Late Tsarist State (College Station: Texas A&M University Press, 2006), 116.46) 2:34Haimson and Petrusha, ‘Two Strike Waves in Imperial Russia', 107.47) 3:07Hogan, Forging Revolution, 161.48) 3:29F. A. Gaida, ‘Politicheskaia obstanovka v Rossii nakanune Pervoi mirovoi voiny v otsenke gosudarstvennykh deiatelei i liderov partii', Rossiiskaia istoriia, 6 (2011), 123–35; Jonathan W. Daly, The Watchful State: Security Police and Opposition in Russia, 1906–1917 (DeKalb: Northern Illinois University Press, 2004), 147.49) 4:29Victoria E. Bonnell, Roots of Rebellion: Workers' Politics and Organizations in St Petersburg and Moscow, 1900–1914 (Berkeley: University of California Press, 1983).50) 5:24Shestoi s”ezd RSDLP (bol'shevikov): Avgust 1917 goda. Protokoly (Moscow, 1958), 47.51) 5:37D. A. Loeber (ed.), Ruling Communist Parties and their Status under Law (Dordrecht: Martinus Nijhoff, 1986), 63. Not all historians are persuaded that the Bolsheviks were taking over leadership of the labour movement: see R. B. McKean, St Petersburg Between the Revolutions: Workers and Revolutionaries, June, 1907–February 1917 (London: Yale University Press, 1990).52) 6:20Postnikov, Territorial'noe razmeshchenie, 56.53) 6:44Patricia Herlihy, The Alcoholic Empire: Vodka and Politics in Late Imperial Russia (Oxford: Oxford University Press, 2002), 145.54) 8:34V. B. Aksenov, ‘ “Sukhoi zakon” 1914 goda: ot pridvornoi intrigi do revoliutsii', Rossiiskaia istoriia, 4 (2011), 126–39.55) 8:44For a view that individual and collective actors recoiled from taking decisive action in the political and social crisis on the eve of the war, for fear that they would be overwhelmed by an accelerating process of social polarization, see Leopold H. Haimson, ‘ “The Problem of Political and Social Stability in Urban Russia on the Eve of War” Revisited', Slavic Review, 59:4 (2000), 848–75.56) 8:58Dowler, Russia in 1913, 279.57) 9:24Gilbert, Radical Right, ch. 6.58) 9:29Rossiia 1913 god: statistiko-dokumental'nyi spravochnik (St Petersburg: BLITs, 1995), 413–14.59) 9:58William C. Fuller, Civil–Military Conflict in Imperial Russia, 1881–1914 (Princeton, NJ: Princeton University Press, 1985), 257.60) 10:50Mark D. Steinberg, Petersburg: Fin de Siècle (New Haven: Yale University Press, 2011), 244.61) 11:40Gatrell, Government, Industry, and Rearmament.62) 12:17.63) 13:02Norman Stone, The Eastern Front, 1914–1917 (London: Penguin, 1998).64) 15:43Mark Mazower, Dark Continent: Europe's Twentieth Century (London: Allen Lane, 1998), ix; David Stevenson, 1914–1918: The History of the First World War (London: Penguin, 2005), xix.65) 16:10G. F. Krivosheev (ed.), Rossiia i SSSR v voinakh XX veka: poteri vooruzhyennykh sil. Statisticheskoe issledovanie (Moscow: OLMA, 2001).66) 17:34Boris Kolonitskii, Tragicheskaia erotika: obrazy, imperatorskoi sem'i v gody Pervoi mirovoi voiny (Moscow: NLO, 2010), 73.67) 18:25Joshua Sanborn, Imperial Apocalypse: The Great War and the Destruction of the Russian Empire (Oxford: Oxford University Press, 2014), 29.68) 19:26Cited in Peter Gatrell, ‘Tsarist Russia at War: The View from Above, 1914–February 1917', Journal of Modern History, 87:3 (2015), 668–700 (689).69) 19:54David R. Stone, The Russian Army in the Great War: The Eastern Front, 1914–1917 (Lawrence: University Press of Kansas, 2015), 48; Eric Lohr, Nationalizing the Russian Empire: The Campaign Against Enemy Aliens during the First World War (Cambridge, MA: Harvard University Press, 2003), 136.70) 21:17Peter Gatrell, A Whole Empire Walking: Refugees in Russia during World War One (Bloomington: Indiana University Press, 1999), 3.71) 21:29Tomas Balkelis, ‘Demobilization and Remobilization of German and Lithuanian Paramilitaries after the First World War', Journal of Contemporary History, 50:1 (2015), 38–57 (38).72) 23:22Donald Bloxham, The Great Game of Genocide: Imperialism, Nationalism and the Destruction of the Ottoman Armenians (Oxford: Oxford University Press, 2005).73) 24:04Edward J. Erickson, Ottoman Army Effectiveness in World War One (London: Routledge, 2007), 1.74) 24:04A. B. Astashov, Russkii front v 1914-nachale 1917 goda: voennyi opyt i sovremennost' (Moscow: Novyi Khronograf, 2014), 19, 23.75) 25:54P. P. Shcherbinin, ‘Women's Mobilization for War (Russian Empire)', International Encyclopedia of the First World War, .76) 27:34Stone, Russian Army, 4.77) 29:05Stone, Russian Army, ch. 7.78) 30:33Edward D. Sokol, The Revolt of 1916 in Russian Central Asia (Baltimore: Johns Hopkins Press, 1954). Gene Huskey refers to an ‘unknown genocide', in which 100,000 to 120,000 out of 780,000 Kyrghyz were slaughtered: Gene Huskey, ‘Kyrgyzstan: The Politics of Demographic and Economic Frustration', in Ian Bremmer and Ray Taras (eds), (Cambridge: Cambridge University Press, 1997), 400.79) 31:01Astashov, Russkii front, 116, 160.80) 31:10William G. Rosenberg, ‘Reading Soldiers' Moods: Russian Military Censorship and the Configuration of Feeling in World War I', American Historical Review, 119:3 (2014), 714–40 (716).81) 32:54A. B. Astashov and P. A. Simmons, Pis'ma s voiny 1914–1917 (Moscow: Novyi khronograf, 2015), 128.82) 33:25Joshua Sanborn, ‘The Mobilization of 1914 and the Question of the Russian Nation', Slavic Review, 59:2 (2000), 267–89; S. A. Smith, ‘Citizenship and the Russian Nation during World War I: A Comment', Slavic Review, 59:2 (2000), 316–29.83) 33:38Astashov, Russkii front, 133–4, 179–87.84) 34:24Quoted in A. B. Astashov, ‘Russkii krest'ianin na frontakh Pervoi mirovoi voiny', Otechestvennaia istoriia, 2 (2003), 72–86 (75); Karen Petrone, The Great War in Russian Memory (Bloomington: Indiana University Press, 2011), 91.85) 34:44Mark von Hagen, ‘The Entangled Front in the First World War', in Eric Lohr et al. (eds), The Empire and Nationalism at War (Bloomington, IN: Slavica, 2014), 9–48 (36); Sanborn, Imperial Apocalypse, 130.86) 35:28Igor V. Narskii, ‘The Frontline Experience of Russian Soldiers in 1914–16', Russian Studies in History, 51:4 (2013), 31–49.87) 36:21Astashov, Russkii front, 224, 279–300.88) 36:45Krivosheev (ed.), Rossiia, table 52.89) 37:02Dietrich Beyrau, ‘Brutalization Revisited: The Case of Russia', Journal of Contemporary History, 50:1 (2015), 15–37 (18).90) 37:29Krivosheev (ed.), Rossiia, table 56.

In the last episode of the first season of the ART Informant, Isabelle Imbert welcomes Patricia Blessing, Assistant Professor of Islamic Art and Architecture. Patricia specialises in the history of architecture in medieval Turkey. She published her first book in 2014, titled Rebuilding Anatolia after the Mongol Conquest: Islamic Architecture in the Lands of Rūm, 1240–1330, and is presenting today her second book, forthcoming in July 2022, Architecture and Material Politics in the Fifteenth-century Ottoman Empire (Cambridge University Press). Through the book, Isabelle and Patricia discuss multisensory architecture, artistic networks, the evolution of Turkish Ottoman architecture and the process of publishing a scientific book. If you've liked this episode and want to support, please consider donating.  Mentioned in the Episode and Further Links  Follow the Art Informant on Instagram and TwitterPatricia Blessing, Architecture and Material Politics in the Fifteenth-century Ottoman Empire, Cambridge University Press, Forthcoming July 2022. Patricia Blessing, Rebuilding Anatolia after the Mongol Conquest: Islamic Architecture in the Lands of Rūm, 1240–1330, Ashgate, 2014.Olga Bush, Reframing the Alhambra, Architecture, Poetry, Textiles and Court Ceremonial, Edinburgh University Press, 2018.Sensory Reflections, Traces of Experience in Medieval Artifacts, in Sense, Matter, and Medium, vol. 1, Fiona Griffiths, Kathryn Starkey (eds.), De Gruyter, 2019.Deborah Howard and Laura Moretti, Sound and Space in Renaissance Venice: Architecture, Music, Acoustics, New Haven and London: Yale University Press, 2009 (unavailable on the publisher's website but can be purchased second hand on other specialised websites). Bissera V. Pentcheva, Hagia Sophia: Sound, Space, and Spirit in Byzantium, University Park, Pennsylvania: Pennsylvania State University Press, 2017.Michael Meinecke, Patterns of Stylistic Changes in Islamic Architecture, Local Traditions Versus Migrating Artists, New York University Press, 1996.Sara Nur Yıldız, “From Cairo to Ayasuluk: Hacı Paşa and the Transmission of Islamic Learning to Western Anatolia in the Late Fourteenth Century,” Journal of Islamic Studies 25, no. 3 (2014): 263–97.Gülru Necipoğlu, The Age of Sinan: Architectural Culture in the Ottoman Empire. Princeton, NJ: Princeton University Press, 2005 (unavailable on the publisher's website but can be purchased second hand on other specialised websites).Gülru Necipoğlu, Architecture, Ceremonial, and Power – The Topkapi Palace in the Fifteenth and Sixteenth Centuries. Cambridge, MA: MIT Press, 1991.

EditHey ya'll, it's 7 with Hard Times Strong Men. After feedback on, and review of, Episode 2 I need to address a mistake that I made. When describing the vascular system I said that your femoral artery is branched from the inferior vena cava. That is obviously false. The inferior vena cava, while part of the vascular system, is a vein. It transports deoxygenated blood from the body back to the heart. Arteries transport oxygenated blood from the heart to the body. So, to clarify and rectify; from the heart, blood travels through the abdominal aorta, branches at the iliac arteries, then to the femoral artery that I referenced, and on even farther. We always try to bring ya'll the best, most accurate information that we can. We strive to remain above reproach, but we can never be above accountability. That being said, we'll need to do a medical class here soon. As with everything, we'll start at zero and build up. Stay safe, and be better.-7Mercadante AA, Raja A. Anatomy, Arteries. [Updated 2022 Jan 14]. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 Jan-. Available from: https://www.ncbi.nlm.nih.gov/books/NBK547743/***************************************************************************************************************************6 and 7 discuss what it means to be Mentally Tough, Physically Strong, and Morally Straight, their personal philosophies and experiences, as well as raising everyone's standard in these traits.Fritz, J. (2021, December 17). What Is The Average Police Response Time In The U.S. By City, State, Crime And More? Safe Smart Living. Retrieved May 22, 2022, from https://www.safesmartliving.com/average-police-response-time/Gleeson, B. (2021, December 10). 13 Habits Of Mentally Tough People. Forbes. Retrieved May 22, 2022, from https://www.forbes.com/sites/brentgleeson/2020/06/24/13-habits-of-mentally-tough-people/?sh=35e1ff015d4dMedical News Bulletin. (2021, March 22). What is the average emergency response time? Retrieved May 22, 2022, from https://medicalnewsbulletin.com/response-time-emergency-medical-services/“Pennsylvania Assembly: Reply to the Governor, 11 November 1755,” Founders Online, National Archives, https://founders.archives.gov/documents/Franklin/01-06-02-0107. [Original source: The Papers of Benjamin Franklin, vol. 6, April 1, 1755, through September 30, 1756, ed. Leonard W. Labaree. New Haven and London: Yale University Press, 1963, pp. 238–243.]“What Is Mental Toughness.” Mental Toughness Inc., www.mentaltoughnessinc.com/what-is-mental-toughness. Accessed 22 Feb. 2022.http://linktr.ee/hardtimesstrongmen

This week's episode is the second half of a discussion with Ryan Turnball and Katherine Gwyther about utopia, its ancient origins and contemporary afterlife, hosted by Joseph Scales. Ryan Turnball is a PhD student at the University of Birmingham, UK, based in Winnipeg, Canada, researching Christian theologies of place. He is the host of the True North podcast (@truenorththeo) which discusses Canadian political theology. Katherine Gwyther is in the final year of a PhD in Hebrew Bible at the University of Leeds, UK where she is funded by a school doctoral scholarship. Her PhD project focuses on Exodus 20–23 and reads these chapters by an interdisciplinary engagement with the field of utopian studies. Outside of her PhD research, she is particularly interested in the book of Esther and has published on the themes of hybridity, resistance, and gender within the book. Bibliography: Ben Zvi, Ehud, ed. Utopia and Dystopia in Prophetic Literature. Publications of the Finnish Exegetical Society 92. Helsinki: Finnish Exegetical Society; Göttingen: Vandenhoeck & Ruprecht, 2006. Bloch, Ernst. The Spirit of Utopia. Translated by Anthony A. Wassar. Stanford, California: Stanford University Press, 2000. Fitting, Peter. "A Short History of Utopian Studies." Science Fiction Studies 36 (2009): 121–131. Jameson, Fredric. Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions. London: Verso, 2005. Levitas, Ruth. The Concept of Utopia. Syracuse: Syracuse University Press, 1990. Moltmann, Jürgen. Theology of Hope: On the Ground and the Implications of a Christian Eschatology. Translated by James W. Leitch. Minneapolis: Fortress Press, 1993. Moylan, Tom. “Mission Impossible? Liberation Theology and Utopian Praxis.” Utopian Studies 3 (1991): 20–30. Sargent, Lyman Tower. Utopianism: A Very Short Introduction. Oxford: Oxford University Press, 2010. Suvin, Darko. Metamorphoses of Science Fiction: On the Poetics and History of a Literary Genre. New Haven and London: Yale University Press, 1979.

This week's episode is a discussion with Ryan Turnball and Katherine Gwyther about utopia, its ancient origins and contemporary afterlife, hosted by Joseph Scales. Ryan Turnball is a PhD student at the University of Birmingham, UK, based in Winnipeg, Canada, researching Christian theologies of place. He is the host of the True North podcast (@truenorththeo) which discusses Canadian political theology. Katherine Gwyther is in the final year of a PhD in Hebrew Bible at the University of Leeds, UK where she is funded by a school doctoral scholarship. Her PhD project focuses on Exodus 20–23 and reads these chapters by an interdisciplinary engagement with the field of utopian studies. Outside of her PhD research, she is particularly interested in the book of Esther and has published on the themes of hybridity, resistance, and gender within the book. Bibliography: Ben Zvi, Ehud, ed. Utopia and Dystopia in Prophetic Literature. Publications of the Finnish Exegetical Society 92. Helsinki: Finnish Exegetical Society; Göttingen: Vandenhoeck & Ruprecht, 2006. Bloch, Ernst. The Spirit of Utopia. Translated by Anthony A. Wassar. Stanford, California: Stanford University Press, 2000. Fitting, Peter. "A Short History of Utopian Studies." Science Fiction Studies 36 (2009): 121–131. Jameson, Fredric. Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions. London: Verso, 2005. Levitas, Ruth. The Concept of Utopia. Syracuse: Syracuse University Press, 1990. Moltmann, Jürgen. Theology of Hope: On the Ground and the Implications of a Christian Eschatology. Translated by James W. Leitch. Minneapolis: Fortress Press, 1993. Moylan, Tom. “Mission Impossible? Liberation Theology and Utopian Praxis.” Utopian Studies 3 (1991): 20–30. Sargent, Lyman Tower. Utopianism: A Very Short Introduction. Oxford: Oxford University Press, 2010. Suvin, Darko. Metamorphoses of Science Fiction: On the Poetics and History of a Literary Genre. New Haven and London: Yale University Press, 1979.

In this video I discuss the definition and connotation of what it means to be indigenous. Sources: Bennett, Herman L. 2010. Colonial Blackness: A History of Afro-Mexico. Bloomington and Indianapolis: Indiana University Press. Katzew, Ilona. 2005. Casta Painting: Images of Race In Eighteenth-Century Mexico. New Haven and London: Yale University Press. Mann, Charles C. 2005. 1491: New Revelations of the Americas Before Columbus. New York: Vintage Books. Seijas, Tatiana. 2014. Asian Slaves in Colonial Mexico: From Chinos to Indians. Cambridge: Cambridge University Press.

Episode 53:Content Warnings:AbortionSelf Induced AbortionDeath from a medical procedureEugenicsRacismAbleismForced sterilisationForced Sterilisation as governmental policyMedical AbuseMedical MalpracticeThis week we're continuing our reading of Women, Race & Class by Angela Y. Davis.The full book is available online here:https://archive.org/details/WomenRaceClassAngelaDavisContent warnings for this week:Birth controlAbortionSelf induced abortionInfanticideRapeRacism[Part 1 - 2]1. THE LEGACY OF SLAVERY: STANDARDS FOR A NEW WOMANHOOD[Part 3]2. THE ANTI-SLAVERY MOVEMENT AND THE BIRTH OF WOMEN'S RIGHTS[Part 4 - 5]3. CLASS AND RACE IN THE EARLY WOMEN'S RIGHTS CAMPAIGN (first half)[Part 6]4. RACISM IN THE WOMAN SUFFRAGE MOVEMENT[Part 7]5. THE MEANING OF EMANCIPATION ACCORDING TO BLACK WOMEN[Part 8]6. EDUCATION AND LIBERATION: BLACK WOMEN'S PERSPECTIVE[Part 9]7. WOMAN SUFFRAGE AT THE TURN OF THE CENTURY: THE RISING INFLUENCE OF RACISM[Part 10]8. BLACK WOMEN AND THE CLUB MOVEMENT[Part 11]9. WORKING WOMEN, BLACK WOMEN AND THE HISTORY OF THE SUFFRAGE MOVEMENT[Part 12]10. COMMUNIST WOMEN• Lucy Parsons - 06:58• Ella Reeve Bloor - 13:05• Anita Whitney - 20:31[Part 13]10. COMMUNIST WOMEN• Elizabeth Gurley Flynn• Claudia Jones[Part 14 - 15]11. RAPE, RACISM AND THE MYTH OF THE BLACK RAPIST[Part 16]12. RACISM, BIRTH CONTROL AND REPRODUCTIVE RIGHTS - First half[Part 17 - This Week]12. RACISM, BIRTH CONTROL AND REPRODUCTIVE RIGHTSSecond half - Discussion - [Part 18-19]13. THE APPROACHING OBSOLESCENCE OF HOUSEWORK: A WORKING-CLASS PERSPECTIVEFootnotes:18)Margaret Sanger, An Autobiography (New York: Dover Press, 1971), p. 75.19)Ibid., p. 90.20)Ibid., p. 91.21)Ibid., p. 92.22)Ibid., p. 106.23)Mass, op. cit., p. 27.24)Dancis, op. cit., p. 96.25)David M. Kennedy, Birth Control in America: The Career of Margaret Sanger (New Haven and London: Yale University Press, 1976), pp. 21–22.26)Mass, op. cit., p. 20.27)Gordon, op. cit., p. 281.28)Mass, op. cit., p. 20.29)Gordon, op. cit., p. 283.30)Herbert Aptheker, “Sterilization, Experimentation and Imperialism,” Political Affairs, Vol. LIII, No. 1 (January, 1974), p. 44.31)Gena Corea, The Hidden Malpractice (New York: A Jove/HBJ Book, 1977). p. 149.32)Gordon, op. cit., p. 332.33)Ibid., pp. 332–333.34)Aptheker, “Sterilization,”p. 38. See also Anne Braden, “Forced Sterilization: Now Women Can Fight Back,” Southern Patriot, September, 1973.35)Ibid.36)Jack Slater, “Sterilization, Newest Threat to the Poor,” Ebony, Vol. XXVIII, No. 12 (October, 1973), p. 150.37)Braden, op. cit.38)Les Payne, “Forced Sterilization for the Poor?” San Francisco Chronicle, February 26, 1974.39)Harold X., “Forced Sterilization Pervades South,” Muhammed Speaks, October 10, 1975.40)Slater, op. cit.41)Payne, op. cit.42)Ibid.43)Ibid.44)Aptheker, “Sterilization,” p. 40.45)Payne, op. cit.46)Aptheker, “Sterilization,” p. 48.47)Arlene Eisen, “They're Trying to Take Our Future—Native American Women and Sterilization,” The Guardian, March 23, 1972.48)Ibid.49)Ibid.50)Quoted in a pamphlet issued by the Committee to End Sterilization Abuse, Box A244, Cooper Station, New York 10003.51)Ibid.52)Ibid.53)Gordon, op. cit., p. 338.54)Ibid.55)Mass, op. cit., p. 92.56)Ibid., p. 91.57)Gordon, op. cit., p. 401. See also pamphlet issued by CESA.58)Mass, op. cit., p. 108.59)Rahemah Aman, “Forced Sterilization,” Union Wage, March 4, 1978.60)Ibid.

This episode is hosted by Katherine Gwyther and Simeon Whiting. Our guest is Dr Charlotte Naylor Davis, who is a scholar of the Bible, of Heavy Metal, of feminism, of social theories and how all these things affect and contribute to our lives. In this episode we discuss a recent chapter that Dr Naylor Davis has written on reading Octavia Butler's view of scripture in "Earthseed" (a religion in her work) and how this intersects with our understanding of the Bible. The reference for this chapter is in the bibliography below. Dr Naylor Davis has a Patreon channel: https://www.patreon.com/MetalBiblicalScholar, Twitter: @NaylorDavis, and is co-organising a conference on "Heavy Metal and Global Premodernity." The call for papers (closing September 15th 2021) can be found here: https://docs.google.com/document/d/1tZy-UuyFCWYmsZx9svCGD1Qs6NNnMJ4LDekZUjTRmYY/edit. Bibliography: Aichele, George, and Tina Pippin. “Introduction: Why the Fantastic?” Edited by George Aichele and Tina Pippin. Semeia 60 Fantasy and the Bible (1992): 1–6. Boer, Roland. Jameson and Jeroboam. Semeia Series. Atlanta, Georgia: Scholars Press, 1996. ———. Novel Histories: The Fiction of Biblical Criticism. Playing the Texts 2. Sheffield: Sheffield Academic Press, 1997. Feldt, Laura. The Fantastic in Religious Narrative from Exodus to Elisha. BibleWorld. Sheffield: Equinox, 2012. Lust, Johan. “Ezekiel's Utopian Expectations.” Flores Florentino: Dead Sea Scrolls and Other Early Jewish Studies in Honour of Florentino García Martínez. Edited by Anthony Hilhorst, Émile Puech, and Eibert Tigchelaar. JSJSup 122. Leiden: Brill, 2007. Miscall, Peter D. “Biblical Narrative and Categories of the Fantastic.” Semeia 60. Fantasy and the Bible (1992): 39–51. Moylan, Tom. Demand the Impossible; Science Fiction and the Utopian Imagination. New York and London: Metheun, 1986. Naylor Davis, Charlotte. “Butler's Invention of Scripture in Light of Hebrew Wisdom Literature.” In God is Change: Religious Practices and Ideologies in the Works of Octavia Butler. Edited by Aparajita Nanda and Shelby L. Crosby. Philadelphia: Temple University Press, 2021. Schweitzer, Steven J. Reading Utopia in Chronicles. OTS 442. London and New York: T & T Clark, 2007. ———. “Visions of the Future as Critique of the Present.” Utopia and Dystopia in Prophetic Literature. Edited by Ehud Ben Zvi. Publications of the Finnish Exegetical Society 92. Helsinki; Göttingen: Finnish Exegetical Society; Vandenhoeck & Ruprecht, 2006. Suvin, Darko. Metamorphoses of Science Fiction: On Poetics and History of a Literary Genre. New Haven and London: Yale University Press, 1979. Tipton, Brian James. “A Backward Glance for a Queer Utopian Future: Genesis, Climate Change, and Hope as a Hermeneutic.” BibInt28 (2020): 466–94. Uhlenbruch, Frauke. The Nowhere Bible: Utopia, Dystopia, Science Fiction. SBR 4. Berlin: De Gruyter, 2015. Zipes, Jack. “The Messianic Power of Fantasy in the Bible.” Edited by George Aichele and Tina Pippin. Semeia 60. Fantasy and the Bible (1992): 7–21. Thanks for listening!

Send comments and questions to: coffeeandconjure@gmail.com.Social MediaFacebook: www.facebook.com/coffeeconjurepdInstagram: www.instagram.com/coffeeconjurepdTwitter: www.twitter.com/coffeeconjurepdBibliography:A Companion to Ancient Egypt, ed. Alan Lloyd. Chichester, West Sussex: Wiley-Blackwell, 2010.Continuity and Innovation in the Magical Tradition, ed. by Gideon Bohak, Yuval Harari, and Shaul Shaked. Leiden: BRILL, 2011.Mantikê: Studies in Ancient Divination, ed. by Sarah Iles Johnston and Peter Struck. Leiden: BRILL, 2005.Mummies, Magic and Medicine in Ancient Egypt: Multidisciplinary Essays, ed. by Campbell Price, Roger Forshaw, Andrew Chamberlain, and Paul Nicholson. Manchester: Manchester University Press, 2016.The Oxford History of Ancient Egypt, ed. by Ian Shaw. Oxford: Oxford University Press, Incorporated, 2002.The Oxford Handbook of the Archaeology of Ritual and Religion, edited by Timothy Insoll. Oxford: Oxford University Press, 2011.Stoneman, Richard. The Ancient Oracles: Making the Gods Speak. London: Yale University Press, 2011.Stunkel, Isabel. “Ancient Egyptian Amulets.” Metropolitan Museum of Art. https://www.metmuseum.org/toah/hd/egam/hd_egam.htm Teeter, Emily. Religion and Ritual in Ancient Egypt, Cambridge University Press, 2011.Through a Glass Darkly: Magic, Dreams and Prophecy in Ancient Egypt, ed. by Kasia Szpakowska. Swansea: The Classical Press of Wales, 2006.Towards a New History for the Egyptian Old Kingdom: Perspectives on the Pyramid Age, ed. by Peter Der Manuelian and Thomas Schneider. Leiden: BRILL, 2015.

Episode 50:This week we're continuing our reading of Women, Race & Class by Angela Y. Davis.The full book is available online here:https://archive.org/details/WomenRaceClassAngelaDavisContent warnings for this week:RapeLynching[Part 1 - 2]1. THE LEGACY OF SLAVERY: STANDARDS FOR A NEW WOMANHOOD[Part 3]2. THE ANTI-SLAVERY MOVEMENT AND THE BIRTH OF WOMEN'S RIGHTS[Part 4 - 5]3. CLASS AND RACE IN THE EARLY WOMEN'S RIGHTS CAMPAIGN (first half)[Part 6]4. RACISM IN THE WOMAN SUFFRAGE MOVEMENT[Part 7]5. THE MEANING OF EMANCIPATION ACCORDING TO BLACK WOMEN[Part 8]6. EDUCATION AND LIBERATION: BLACK WOMEN'S PERSPECTIVE[Part 9]7. WOMAN SUFFRAGE AT THE TURN OF THE CENTURY: THE RISING INFLUENCE OF RACISM[Part 10]8. BLACK WOMEN AND THE CLUB MOVEMENT[Part 11]9. WORKING WOMEN, BLACK WOMEN AND THE HISTORY OF THE SUFFRAGE MOVEMENT[Part 12]10. COMMUNIST WOMEN• Lucy Parsons - 06:58• Ella Reeve Bloor - 13:05• Anita Whitney - 20:31[Part 13]10. COMMUNIST WOMEN• Elizabeth Gurley Flynn• Claudia Jones[Part 14 - This week]11. RAPE, RACISM AND THE MYTH OF THE BLACK RAPIST- First half - 00:33[Part 15]11. RAPE, RACISM AND THE MYTH OF THE BLACK RAPIST- Second half[Part 16 - 17]12. RACISM, BIRTH CONTROL AND REPRODUCTIVE RIGHTS[Part 18-19]13. THE APPROACHING OBSOLESCENCE OF HOUSEWORK: A WORKING-CLASS PERSPECTIVEFootnotes:1) 00:56Edwin M. Gold et al., “Therapeutic Abortions in New York City: A Twenty-Year Review” in American Journal of Public Health, Vol. LV (July, 1965), pp. 964–972. Quoted in Lucinda Cisla, “Unfinished Business: Birth Control and Women's Liberation,”in Robin Morgan, editor, Sisterhood is Powerful: An Anthology of Writings From the Women's Liberation Movement (New York: Vintage Books, 1970), p. 261. Also quoted in Robert Staples, The Black Woman in America (Chicago: Nelson Hall, 1974), p. 146.2) 02:!5Gutman, op. cit., pp. 80–81 (note).3) 03:47Ibid.4) 04:49Aptheker, “The Negro Woman,” p. 12.5) 05:06Quoted in Baxandall et al., op. cit., p. 17.6) 08:11Ibid.7) 08:51Lerner, The Female Experience, op. cit., p. 91.8) 09:40Ibid.9) 10:22Ibid.10) 11:34“Marriage of Lucy Stone under Protest” appeared in History of Woman Suffrage, Vol. 1. Quoted in Schneir, op, cit., p. 104.11) 12:58Speech by Victoria Woodhull, “The Elixir of Life.” Quoted in Schneir, op. cit, p. 153.12) 13:23Mary P. Ryan, Womanhood in America from Colonial Times to the Present (New York: Franklin Watts, Inc., 1975), p. 162.13) 14:06Melvin Steinfeld, Our Racist Presidents (San Ramon, California: Consensus Publishers, 1972), p. 212.14) 14:45Bonnie Mass, Population Target: The Political Economy of Population Control in Latin America (Toronto, Canada: Women's Educational Press, 1977), p. 20.15) 15:34Linda Gordon, Woman's Body, Woman's Right: Birth Control in America (New York: Penguin Books, 1976), p. 157.16) 15:46Ibid., p. 158.17) 15:52Ibid.18) 16:16Margaret Sanger, An Autobiography (New York: Dover Press, 1971), p. 75.19) 16:24Ibid., p. 90.20) 17:20Ibid., p. 91.21) 17:46Ibid., p. 92.22) 18:37Ibid., p. 106.23) 19:22Mass, op. cit., p. 27.24) 19:44Dancis, op. cit., p. 96.25) 20:10David M. Kennedy, Birth Control in America: The Career of Margaret Sanger (New Haven and London: Yale University Press, 1976), pp. 21–22.26) 21:22Mass, op. cit., p. 20.27) 21:48Gordon, op. cit., p. 281.28) 22:12Mass, op. cit., p. 20.29) 22:36Gordon, op. cit., p. 283.30) 24:00Herbert Aptheker, “Sterilization, Experimentation and Imperialism,” Political Affairs, Vol. LIII, No. 1 (January, 1974), p. 44.31) 24:19Gena Corea, The Hidden Malpractice (New York: A Jove/HBJ Book, 1977). p. 149.32) 24:28 Gordon, op. cit., p. 332.33) 24:40Ibid., pp. 332–333.34) 25:44Aptheker, “Sterilization,” p. 38. See also Anne Braden, “Forced Sterilization: Now Women Can Fight Back,” Southern Patriot, September, 1973.35) 26:37Ibid.

What do you do when your graveyards are at capacity and everyone's simply dying to get in? Join Jess and Philippa as they confront burial reform in Victorian London and the corpse-ridden scandals that shook the city.Sources: Arnold, C. (2006) Necropolis: London and its Dead. London: Simon & Schuster. Jackson, L. (2014) Dirty Old London: The Victorian Fight Against Filth. New Haven and London: Yale University Press.Walker, George. (1839) Gatherings from Graveyards.https://wellcomecollection.org/works/y95wwnenSupport the show (https://www.patreon.com/Awfulforeverpodcast)

Picking up where we left off in last week's Gospel, Jesus continues his Last Supper discourse, this time turning his attention to love, the law, and friendship with God. Taking the lead of the evangelist himself we explore the idea of belovedness and how receptivity to Divine love is the foundation of the spiritual life. Bringing in the topic of the law as well as the thought of Thomas Aquinas we discover that the practice of abiding in God's love has very little to do with our own efforts and everything to do with God's.Diving deep into our Gospel we'll spend our episode looking closer at:- What, according to St. Thomas Aquinas, we must do in order to keep God's commandments [8:49]- The Greek etymology of the word "friend" and what it can tell us about being friends of God [18:48]- The two Old Testament figures that were said to be friends of God [31:20]- Greco-Roman and Jewish conceptions of friendship that likely inform our Gospel [41:52]- Jewish inheritance law and what it has to say about friendship and servitude [45:04]- Some priestly overtones subtly present in the latter part of Jesus' exhortation to the Twelve [51:35]BIBLIOGRAPHYBrown, Raymond E. The Gospel according to John (XIII-XXI): Introduction, Translation, and Notes. Vol. 29A. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.Keener, Craig S. The Gospel of John: A Commentary, Vol. 1. Grand Rapids, MI: Baker Academic, 2012.Martin, Francis, and William M. Wright IV. The Gospel of John. Edited by Peter S. Williamson and Mary Healy. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2015.REFERENCESExodus 33:11 - "Thus the LORD used to speak to Moses face to face, as a man speaks to his friend."Isaiah 41:8 - "But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend"2 Chronicles 20:7 - "Was it not you, our God, who dispossessed the inhabitants of this land before your people Israel and gave it forever to the descendants of Abraham, your friend?"John 1:18 - "No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known."Numbers 8:10-11 - "When you present the Levites before the LORD, the people of Israel shall lay their hands upon the Levites, 11 and Aaron shall offer the Levites before the LORD as a wave offering from the people of Israel, that it may be theirs to do the service of the LORD."Numbers 27:18-19 - "And the LORD said to Moses, 'Take Joshua the son of Nun, a man in whom is the spirit, and lay your hand upon him; 19 cause him to stand before Eleazar the priest and all the congregation, and you shall commission him in their sight.'"

We continue exploring the Gospel of John in our readings for this Sunday. In them Jesus makes his seventh and final "I am" statement, comparing himself to the true vine. Combing through the Old Testament we discover that vine imagery is often associated with Israel, but an Israel that is unfaithful and disobedient. It is Christ then, the faithful son, and we his disciples who are to embody a new Israel, radically faithful to the Father. How do we achieve this faithfulness? Our Gospel reveals the secret.Diving deep into our Gospel we'll spend our episode looking closer at:- The seven "I am" statements in John, the last of which forms our Gospel- The image of the vine in the Old Testament and how it helps us interpret Our Lord's analogy- How our Gospel both demands and promises radical faithfulness- The ancient heresy that our Gospel was employed to refute- What it means to abide in Christ and a tangible way to practice that abidingBIBLIOGRAPHYBrown, Raymond E. The Gospel according to John (XIII-XXI): Introduction, Translation, and Notes. Vol. 29A. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.Keener, Craig S. The Gospel of John: A Commentary, Vol. 1. Grand Rapids, MI: Baker Academic, 2012.Martin, Francis, and William M. Wright IV. The Gospel of John. Edited by Peter S. Williamson and Mary Healy. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2015.REFERENCESPsalm 80:8-18 - "You brought a vine out of Egypt; you drove out the nations and planted it. 9 You cleared the ground for it; it took deep root and filled the land. 10 The mountains were covered with its shade, the mighty cedars with its branches; 11 it sent out its branches to the sea, and its shoots to the River. 12 Why then have you broken down its walls, so that all who pass along the way pluck its fruit? [...]Ezekiel 19:10-14 - "Your mother was like a vine in a vineyard transplanted by the water, fruitful and full of branches by reason of abundant water. 11 Its strongest stem became a ruler’s scepter; it towered aloft among the thick boughs; it was seen in its height with the mass of its branches. 12 But the vine was plucked up in fury, cast down to the ground [...]"Isaiah 5:1-7 - "Let me sing for my beloved a love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. 2 He digged it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes [...]"Mark 12:1-9 - (Parable of the Vineyard)Matthew 21:43 - "Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it."John 13:10 - "Jesus said to him, 'He who has bathed does not need to wash, except for his feet, but he is clean all over; and you are clean, but not every one of you.'""All that the LORD has spoken we will do.” Cf. Exodus 19:8; Exodus 24:3, 7;)Luke 1:38 - “Behold, I am the handmaid of the Lord; let it be to me according to your word.”Mark 14:36 - "Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt.”Matthew 6:10 - "Thy kingdom come. Thy will be done, On earth as it is in heaven."John 5:19 - "“Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing; for whatever he does, that the Son does likewise."John 8:28 - "So Jesus said, “When you have lifted up the Son of man, then you will know that I am he, and that I do nothing on my own authority but speak thus as the Father taught me."John 1:3 - "All things were made through him, and without him was not anything made that was made."“Short of a miracle, a man who does not practice mental prayer will end up in mortal sin.” - St. Alphonsus“A man without mental prayer is not good for anything; he cannot even renounce the slightest thing.” - St. Vincent de Paul“If you do not practice mental prayer, you don’t need any devil to throw you into hell, you throw yourself in there of your own accord. On the contrary, give me the greatest of all sinners; if he practices mental prayer, be it only for fifteen minutes every day, he will be converted. If he perseveres in it, his eternal salvation is assured.” 
- St. Teresa of Avila

Basking in Easter glory, the Church confirms for us the tenderness and compassion of God's heart with our Gospel reading from the Good Shepherd discourse. Having compared himself to the gate of the sheepfold in previous verses, Jesus continues the theme, likening himself not merely to the gate but to the shepherd himself. Whereas a hired hand flees at the sign of danger in an act of self-protection, Jesus vows as Good Shepherd to put himself in harms way, taking the very place of the sheep so that his Father's will may be fulfilled.Diving deep into our Gospel we'll spend our episode looking closer at:- The analogy of sheep and shepherd and how it fittingly describes the relationship between God and man [10:22]- A more precise translation of the title "Good Shepherd" [16:50]- The true identity of the wolf according to ancient Christian tradition [21:56]- The allusions to Trinitarian theology contained in our Gospel and the manner in which they point to our Christian vocation and destiny [32:19]- The Jewish liturgical feast that contextualizes our reading and that points to a cleansing of the corrupt Jerusalem priesthood [44:58]BIBLIOGRAPHYBrown, Raymond E. The Gospel according to John (I–XII): Introduction, Translation, and Notes. Vol. 29. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.Keener, Craig S. The Gospel of John: A Commentary, Vol. 1. Grand Rapids, MI: Baker Academic, 2012.Martin, Francis, and William M. Wright IV. The Gospel of John. Edited by Peter S. Williamson and Mary Healy. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2015.REFERENCESGenesis 31:38-40 - "These twenty years I have been with you; your ewes and your she-goats have not miscarried, and I have not eaten the rams of your flocks. 39 That which was torn by wild beasts I did not bring to you; I bore the loss of it myself; of my hand you required it, whether stolen by day or stolen by night. 40 Thus I was; by day the heat consumed me, and the cold by night, and my sleep fled from my eyes."1 Samuel 17:34-35 - "But David said to Saul, “Your servant used to keep sheep for his father; and when there came a lion, or a bear, and took a lamb from the flock, 35 I went after him and smote him and delivered it out of his mouth."Ezekiel 34:1-10 - "The word of the LORD came to me: 2 “Son of man, prophesy against the shepherds of Israel, prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ho, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep. 4 The weak you have not strengthened, the sick you have not healed, the crippled you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. 5 So they were scattered, because there was no shepherd; and they became food for all the wild beasts. 6 My sheep were scattered, they wandered over all the mountains and on every high hill; my sheep were scattered over all the face of the earth, with none to search or seek for them. 7 “Therefore, you shepherds, hear the word of the LORD: 8 As I live, says the Lord GOD, because my sheep have become a prey, and my sheep have become food for all the wild beasts, since there was no shepherd; and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep; 9 therefore, you shepherds, hear the word of the LORD: 10 Thus says the Lord GOD, Behold, I am against the shepherds; and I will require my sheep at their hand, and put a stop to their feeding the sheep; no longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them."Jeremiah 23:1-5 - “Woe to the shepherds who destroy and scatter the sheep of my pasture!” says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: “You have scattered my flock, and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil doings, says the LORD. 3 Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, says the LORD. 5 “Behold, the days are coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king."Zechariah 11:15-17 - "Then the LORD said to me, “Take once more the implements of a worthless shepherd. 16 For lo, I am raising up in the land a shepherd who does not care for the perishing, or seek the wandering, or heal the maimed, or nourish the sound, but devours the flesh of the fat ones, tearing off even their hoofs. 17 Woe to my worthless shepherd, who deserts the flock! May the sword smite his arm and his right eye! Let his arm be wholly withered, his right eye utterly blinded!”Micah 2:12 - "I will surely gather all of you, O Jacob, I will gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture"Numbers 27:15-17 - Moses said to the LORD, 16 “Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation, 17 who shall go out before them and come in before them, who shall lead them out and bring them in; that the congregation of the LORD may not be as sheep which have no shepherd.”Hebrews 13:20-21 - Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will.John 18:7-9 - Again he asked them, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he; so, if you seek me, let these men go.” 9 This was to fulfil the word which he had spoken, “Of those whom thou gavest me I lost not one.”John 17:12 - While I was with them, I kept them in thy name, which thou hast given me; I have guarded them, and none of them is lost.John 1:29 - "Behold the Lamb of God"John 12:20-23 - Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Beth-saida in Galilee, and said to him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew went with Philip and they told Jesus. 23 And Jesus answered them, “The hour has come for the Son of man to be glorified."

Coming to the Easter account of the Gospel of Luke we see Jesus appearing in his risen glory for the third time. The disciples are dismayed by this appearance but Jesus, making an offer of peace, provides ample evidence to bolster their faith in his resurrection. Rich in parallels with Luke's road to Emmaus story we discover a God in our Gospel who condescends to our human needs and who himself accomplishes our perfecting should we only be docile to him.Diving deep into our Gospel we'll spend our episode looking closer at:- The parallels between our Gospel and the road to Emmaus story [5:09]- The spiritual significance of Jesus bestowing peace and why peace is the fundamental key to growth in holiness [11:05]- Why Jesus asks for food in our episode [31:42]- The subtle manner in which Jesus introduces himself as the new law [37:57]- Jesus' proclamation of repentance and forgiveness of sins and its link to the beginning of Luke's Gospel, the Book of Isaiah, and the Jewish Jubilee Year [42:15]BIBLIOGRAPHYEdwards, James R. The Gospel according to Luke. Edited by D. A. Carson. The Pillar New Testament Commentary. Grand Rapids, MI; Cambridge, U.K.; Nottingham, England: William B. Eerdmans Publishing Company; Apollos, 2015.Fitzmyer, Joseph A., S.J. The Gospel according to Luke X–XXIV: Introduction, Translation, and Notes. Vol. 28A. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.Gadenz, Pablo T. The Gospel of Luke. Edited by Peter S. Williamson and Mary Healy. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2018.Hahn, Scott, ed. Catholic Bible Dictionary. New York; London; Toronto; Sydney; Auckland: Doubleday, 2009.Philippe, Jacques. Searching for and Maintaining Peace: A Small Treatise on Peace of Heart. New York: Alba House, 2002.REFERENCESMatthew 14:26 - "But when the disciples saw him walking on the sea, they were terrified, saying, “It is a ghost!” And they cried out for fear."Luke 1:12 - "And Zechariah was troubled when he saw him, and fear fell upon him."Luke 1:29 - "But she [Mary] was greatly troubled at the saying, and considered in her mind what sort of greeting this might be."Exodus 19:6 - "These are the words which you shall speak to the children of Israel."Deuteronomy 1:1 - "These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness"Luke 4:18-19 - "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the acceptable year of the Lord."

On Palm Sunday the Church offers us two Gospels.  Our first Gospel records the triumphal entry of Jesus into Jerusalem, an entry that bestows clear royal connotations on the events of Holy Week.  Turning to the beginning of our second Gospel we'll unveil two more themes: a nuptial theme evidenced in the anointing of Jesus  by the woman of Bethany and a Passover theme born out of a tentative detail in our Gospel passage that lends a torrent of meaning to the Eucharistic meal.Diving deep into our Gospel we'll spend our episode looking closer at:- The village of Bethphage, its location, and the significance of its geographic setting [5:29]- The debate over whether Jesus rode a horse or a donkey into Jerusalem and the allusions invoked by his chosen mode of transportation [8:00]- What "Hosanna" actually translates as and the Psalm that it is decidedly linked to [19:00]- The nuptial overtones of the anointing at Bethany and the powerful message that the broken alabaster jar sends [25:04]- A tiny detail in Jesus' instructions for the preparation of the Passover that unlocks a floodgate of information regarding the Last Supper [36:14]BIBLIOGRAPHYBergsma, John. Jesus and the Dead Sea Scrolls: Revealing the Jewish Roots of Christianity. New York: Image, 2019.Donahue, John R., and Daniel J. Harrington. The Gospel of Mark. Edited by Daniel J. Harrington. Vol. 2. Sacra Pagina Series. Collegeville, MN: The Liturgical Press, 2002.Marcus, Joel. Mark 1–8: A New Translation with Introduction and Commentary. Vol. 27. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.Pitre, Brant. Jesus the Bridegroom: The Greatest Love Story Ever Told. New York: Image, 2017.REFERENCESZechariah 9:9 - Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass.Genesis 49:8-11 - "Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father’s sons shall bow down before you. Judah is a lion’s whelp; from the prey, my son, you have gone up. He stooped down, he couched as a lion, and as a lioness; who dares rouse him up? The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs; and to him shall be the obedience of the peoples. Binding his foal to the vine and his ass’s colt to the choice vine"1 Kings 1:33 - "And the king said to them, 'Take with you the servants of your lord, and cause Solomon my son to ride on my own mule'"2 Kings 9:13 - "Then in haste every man of them took his garment, and put it under him on the bare steps, and they blew the trumpet, and proclaimed, 'Jehu is king.'"1 Maccabees 13:51 - "On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel."Psalm 118:25-27 - "Save us, we beseech thee, O LORD! O LORD, we beseech thee, give us success! Blessed be he who enters in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has given us light. Bind the festal procession with branches, up to the horns of the altar!"Song of Solomon 1:12 - "While the king was on his couch, my nard gave forth its fragrance."

We join Peter, James, and John atop the mountain of Transfiguration in our Gospel this week. Jesus has just made his first passion prediction and so, to bolster the faith of his disciples, he pulls back the veil on his Divine glory. Breaking open the Old Testament we discover several connections with our Gospel, connections that point toward a new creation, a new temple, and the sure hope of the resurrection.Diving deep into our Gospel we'll spend our episode looking closer at:- The precision time reference Mark uses to introduce his Gospel and the link it has to both creation and the temple [15:23]- The origin of the term "transfiguration" and its Greek equivalent [21:13]- What extra-Biblical literature can reveal about the significance of Moses and Elijah's appearance with Christ [28:05]- The connection between Peter's suggestion to erect tents and the Jewish feast of Tabernacles [34:42]- The incredible parallels between Christ's transfiguration and his passion [45:58]BIBLIOGRAPHYDonahue, John R., and Daniel J. Harrington. The Gospel of Mark. Edited by Daniel J. Harrington. Vol. 2. Sacra Pagina Series. Collegeville, MN: The Liturgical Press, 2002.Healy, Mary. The Gospel of Mark. Grand Rapids, MI: Baker Academic, 2008.Marcus, Joel. Mark 1–8: A New Translation with Introduction and Commentary. Vol. 27. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.REFERENCESMark 8:29 - "You are the Christ"2 Peter 1:17-18 - "He received honor and glory from God the Father and the voice was borne to him by the Majestic Glory, 'This is my beloved Son, with whom I am well pleased,' 18 we heard this voice borne from heaven, for we were with him on the holy mountain."Exodus 24:15-16, 25:8-9 - "Then Moses went up on the mountain, and the cloud covered the mountain. 16 The glory of the LORD settled on Mount Sinai, and the cloud covered it six days [...] And let them make me a sanctuary, that I may dwell in their midst. 9 According to all that I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it."Mark 14:58 - "I will destroy this Temple that is made with hands and in three days I will build another, not made with hands."Philippians 2:5-8 - "Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on a cross."Malachi 4:5 - "Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes."Deut. Rab. 3.17 (Talmud) - "Moses, I swear to you... in the time to come when I bring Elijah, the prophet unto them, the two of you shall come together"2 Kings 2:11 - Elijah "ascended in a whirlwind into heaven"Deuteronomy 34:16 - "No man knows the place of his [Moses'] burial to this day"Exodus 40:34 - "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle."1 Kings 8:10 - "And when the priests came out of the holy place, a cloud filled the house of the LORD"2 Maccabees 2:8 - "And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated."Mark 15:36 - "Wait, let us see if Elijah will come to take him down"Transfiguration // PassionUnearthly Light // Supernatural Darkness (Mk 15:33)Glorious/Luminous Clothes // Clothes Stripped (Mk 15:24)Joined by two Old Testament saints // Joined by two criminalsPeter desires to stay ("It is good that we are here" // Peter fleesThe Father's voice is heard // The Father is silent ("Let this cup pass" and "Why have you abandoned me?")

We dive into Lent by backtracking in our reading of Mark today, heading to the scene of Jesus' temptation and forty day fast. Though a short passage, we find a Gospel rich with Old Testament imagery and typological fulfillment. Jesus heads into the wilderness to re-stage many scenes from Scripture but this time as the faithful son who has come to reconcile the world to his Father.Diving deep into our Gospel we'll spend our episode looking closer at:- How Jesus' forty days in the desert parallel not only the Israelites forty years in the desert but also Moses' forty day fast before he destroyed the Golden Calf [22:01]- The Jewish legend that Adam also fasted for forty days after the fall and did penance by washing in a familiar river [26:19]- The uncanny connections between Jesus' baptism and the flood narrative in Genesis (our first reading) [32:00]- How the presence of the wild beasts in the wilderness point to the beginning of a new creation [37:14]- The Rabbinic literature that claims Adam and Eve were also ministered to by angels in the Garden of Eden before the fall [49:12]BIBLIOGRAPHYDonahue, John R., and Daniel J. Harrington. The Gospel of Mark. Edited by Daniel J. Harrington. Vol. 2. Sacra Pagina Series. Collegeville, MN: The Liturgical Press, 2002.Healy, Mary. The Gospel of Mark. Grand Rapids, MI: Baker Academic, 2008.Marcus, Joel. Mark 1–8: A New Translation with Introduction and Commentary. Vol. 27. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.REFERENCESDeuteronomy 8:2 - "And you shall remember all the way which the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments, or not."Exodus 25:18 - "And Moses entered the cloud, and went up on the mountain. And Moses was on the mountain forty days and forty nights."Deuteronomy 9:18 - "Then I lay prostrate before the LORD as before, forty days and forty nights; I neither ate bread nor drank water, because of all the sin which you had committed, in doing what was evil in the sight of the LORD"Life of Adam and Eve 6.1-2 - "And Adam said to Eve: ‘Thou canst not do so much as I, but do only so much as thou hast strength for. For I will spend forty days fasting, but do thou arise and go to the river Tigris and lift up a stone and stand on it in the water up to thy neck in the deep of the river. And let no speech proceed out of thy mouth, since we are unworthy to address the Lord, for our lips are unclean from the unlawful and forbidden tree. 2 And do thou stand in the water of the river thirty-seven days. But I will spend forty days in the water of Jordan, perchance the Lord God will take pity upon us.’"Genesis 1:28 - "Have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth."Life of Adam and Eve 4.2 - "And Adam said to Eve: ‘This hath the Lord provided for animals and brutes to eat; but we used to have angels’ food."Sanhedrin 59b.22 (Talmud) - "Adam, the first man, would dine in the Garden of Eden, and the ministering angels would roast meat for him and strain wine for him." https://www.sefaria.org/Sanhedrin.59b.22?lang=bi&with=all&lang2=en

Jesus is approached by a leper in our Gospel today.  Having ignored the Mosaic command to avoid others he draws close to Christ in order to request a miracle.  Moved by the man's faith, Jesus also ignores the conventions of Mosaic law, touching the man, healing him from his leprosy, and proving that the Divine touch is not only immune from ritual impurity but can actually bring about the wholeness that the law itself fails to cause.We'll spend our episode looking closer at:- A literal translation of our scene that unveils Mark's unique and vivid storytelling style [4:57]- The Greek roots of the phrase "moved with pity" and the raw, physiological emotion they assign to Jesus [25:36]- Some textual perplexities that have led scholars to believe Jesus also performed an exorcism when he healed the leper [33:45]- The notion of the "Messianic Secret" and why Jesus didn't always want people to know his identity [38:40]- Levitical requirements for the ritual offering for leprosy and how they image and prefigure Jesus' redemption on the Cross [45:40]- The fascinating way that Jesus quite literally switches roles with the leper by the end of our story [49:00]BIBLIOGRAPHYDonahue, John R., and Daniel J. Harrington. The Gospel of Mark. Edited by Daniel J. Harrington. Vol. 2. Sacra Pagina Series. Collegeville, MN: The Liturgical Press, 2002.Healy, Mary. The Gospel of Mark. Grand Rapids, MI: Baker Academic, 2008.Marcus, Joel. Mark 1–8: A New Translation with Introduction and Commentary. Vol. 27. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.REFERENCESNumbers 12:11-12 - "And Aaron said to Moses, “Oh, my lord, do not punish us because we have done foolishly and have sinned. 12 Let her not be as one dead, of whom the flesh is half consumed"2 Kings 5:7 - "And when the king of Israel read the letter, he rent his clothes and said, 'Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy?'""Cast out" (Grk: ekballo) is used in reference to an exorcism at Mk 1:39; 3:15, 22ff; 6:13; 7:26; 9:18, 28 and is used in a negative context at Mk 5:40; 11:15; and 12:8.The offering for leprosy is described at Leviticus 14:3-7Sanhedrin 47a:10 (Talmud) - "The Gemara asks: But if so, with regard to the verse: 'I pray you, let a double portion of your spirit be upon me,' where do you find that Elisha resurrected a second person? Rabbi Yoḥanan said to him: That request was fulfilled when he cured Naaman’s leprosy (see II Kings, chapter 5), an affliction that is considered to be equivalent to death, as it is written with regard to Miriam’s leprosy: 'Let her not be as one dead' (Numbers 12:12)."Ketubot 61b:1 (Talmud) - "The chief butler said to him: You have spoiled the king’s meal, as now he will not eat from it. The king’s soldiers who were there said to him: Why did you do this? He said to them: The one who makes such awful dishes is the one who actually spoiled the king’s food. They said to him: Why do you say this? He said to them: I saw something else, i.e., a leprous infection, in this meat. They checked and didn’t find anything. He took his finger and placed it on the food and said to them: Did you check here? They then checked that spot and found the infection. The Sages said to Rav Ashi: What is the reason that you relied on a miracle and assumed that leprosy would in fact be found there? He said to them: I saw a leprous spirit hovering over the food and realized that it had this defect."

BIBLIOGRAPHYDonahue, John R., and Daniel J. Harrington. The Gospel of Mark. Edited by Daniel J. Harrington. Vol. 2. Sacra Pagina Series. Collegeville, MN: The Liturgical Press, 2002.Donin, Hayim. "HAVDALAH: The Ritual and the Concept." Tradition: A Journal of Orthodox Jewish Thought 3, no. 1 (1960): 60-72. Accessed January 8, 2021. http://www.jstor.org/stable/23255448.Healy, Mary. The Gospel of Mark. Grand Rapids, MI: Baker Academic, 2008.Marcus, Joel. Mark 1–8: A New Translation with Introduction and Commentary. Vol. 27. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.REFERENCESFor a broader discussion of the city of Capernaum see Episode 015: Capernaum by the Sea 1 Corinthians 15:13 - "But if there is no resurrection of the dead, then Christ has not been raised [egeiro]"Galatians 1:1 - "Paul an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised [egeiro] him from the dead"Romans 4:24 - "It will be reckoned to us who believe in him that raised [egeiro] from the dead Jesus our Lord"Acts 3:14-15 - "But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and killed the Author of life, whom God raised [egeiro] from the dead."Acts 4:10 - "Be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised [egeiro] from the dead, by him this man is standing before you well."Luke 4:39 - "And he stood over her and rebuked the fever"Mark 1:13 - "And he was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels ministered [diakoneo] to him."Mark 15:40-41 - "There were also women looking on from afar, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome, 41 who, when he was in Galilee, followed him, and ministered [diakoneo] to him"Mark 10:43-45 - "But it shall not be so among you; but whoever would be great among you must be your servant [diakonos], 44 and whoever would be first among you must be slave of all. 45 For the Son of man also came not to be served [diakoneo] but to serve [diakoneo], and to give his life as a ransom for many.”Chiastic Structure:A - ExorcismB - HealingB1 - HealingsA1 - ExorcismsMark 1:28 - "And at once his fame spread everywhere throughout all the surrounding region of Galilee."Mark 16:1-6 - "And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might go and anoint him. 2 And very early on the first day of the week they went to the tomb when the sun had risen. 3 And they were saying to one another, “Who will roll away the stone for us from the door of the tomb?” 4 And looking up, they saw that the stone was rolled back;—it was very large. 5 And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed. 6 And he said to them, “Do not be amazed; you seek Jesus of Nazareth, who was crucified. He has risen, he is not here"Mark 1:24 - "'What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.'""The end-of-Sabbath context is also important because this period was marked in Jewish homes by the Havdālāh service, in which God’s creation of the world was celebrated; this custom seems to go back to Second Temple times [...] In some rabbinic and Jewish magical texts and formulae, the Havdālāh period is associated with the fight against demonic powers and other magical procedures [....] These associations of the Havdālāh period perhaps provide part of the background for Mark’s picture of the divine act of eschatological re-creation whereby Jesus heals and casts out demons in Peter’s house at the conclusion of the Sabbath." (Marcus 200)John 13:3 - "Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God"

In part two of our episode with Dr. Ariane Fennetaux, we discuss the intimate nature of pockets and what women historically carried in them. RECOMMENDED READING: Burman, Barbara and Ariane Fennetaux. The Pocket: A History of Women's lives, 1660-1900. New Haven and London: Yale University Press, 2019. Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

Since day one of Dressed, our listeners have deluged us with requests for an episode on pockets. This week we deliver with a two part episode on the history of the pocket with Dr. Ariane Fennetaux. RECOMMENDED READING: Burman, Barbara and Ariane Fennetaux. The Pocket: A History of Women's lives, 1660-1900. New Haven and London: Yale University Press, 2019. Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

Episode 13 - Sponsored by Bethan Elisa Proofreading In this episode, I talk to Dr Geoff Morgan, a Specialist Senior Educational Psychologist who works in Bradford Educational Psychology Team and trained as a TEP at Exeter University. Geoff and I discuss what is meant by existentialism as a philosophy which focuses on the meaning of our experiences of existence. Geoff and I talk about our interactions with the ideas of Existentialism via our mutual gateway experiences of existentialism via Viktor Frankl and the meaning of life. We move to discuss the application of existentialism to the idea of adolescence and the power of helping teenagers to find meaning in their experiences of school. Reading list: Beaver, R. (1996). Educational Psychology Casework: A Practice Guide. Jessica Kingsley.Camus, A. (1942). The Outsider (English Translation). Penguin Books.Carr, A. (2004). Positive Psychology: The Science of Happiness and Human Strengths. Routledge.Deci, E., & Ryan, R. (2008). Self Determination Theory: A Macrotheory of Human Motivation, Development and Health. Canadian Psychology, 182-185.Frankl, V. E. (1959). Man's Search for Meaning. Ebury Publishing.Heidegger, M. (1927). Being and Time. Martino Fine Books.McGilchrist, I. (2009). The Master and His Emmisary; The Divided Brain and the Making of the Western World. New Haven & London: Yale University Press.Ravenette, T. (1999). Personal Construct Psychology in Educational Psychology: A Practitioner's View. JW.Yalom, I. D. (2001). The Gift of Therapy; An open letter to a new generation of therapists and their patients. London: Piatkus.Support the show (https://www.ko-fi.com/agentsofhope)

We've looked at demonic possession in Demoniac and Double Demons, but how exactly does one get rid of them once they've invaded your home, made a mess, and insulted your mother-in-law? In this episode, Jess and Philippa look at some of the ways in which both Catholic and Protestant authorities have tried to politely suggest that it might be time for everyone to get on home. So join us for tales of possession, faith, and potatoes.Sources:Levack, B. (2013) The Devil Within: Possession and Exorcism in the Christian West. New Haven, London: Yale University Press.Sands, K. (2004) Demon Possession in Elizabethan England. Westport, Connecticut, London: Praeger.Young, F. (2016) A History of Exorcism in Catholic Christianity.Cambridge: Palgrave MacMillan.Support the show (https://www.patreon.com/Awfulforeverpodcast)

Today's episode features a truly THRILLING neo-gothic horror story complete with misty mountains, a glassy sea, a double crossing queen and her murderous companion. Mandee covers Schubert's Der Zwerg (text by Mattäus von Collin). Guest vocalist is the inimitable mezzo-soprano Ema Nikolovska.   Sources: "Of Dwarves, Perversion, and Patriotism: Schubert's Der Zwerg"  https://www.jstor.org/stable/746897?seq=1 Johnson, G., & Wigmore, R. (2014). Franz Schubert: the complete songs. New Haven ; London: Yale University Press. 

Looking at how the life and presidency of Barack Obama affects United States race relations today. In this first part, we go way back to the early stages of his life and see what shaped him.  Watch this episode on Youtube! https://www.youtube.com/watch?v=4kIBA6JvVxg&t=17s Works Cited: Douglass, F. (1845). Narrative of the Life of Frederick Douglass, an American Slave, Written by Himself (2001th ed.). Bloomsbury, London: Yale University Press. Haley, A., & X, M. (1964). The Autobiography of Malcolm X: As Told to Alex Haley (1992th ed.). New York, NY: Ballantine Publishing Group. Hehir, J. (Director). Jackson, P., Jordan, M., Aldridge, D., Pippen, S., Kerr, S., Wilbon, M., ... Wulf, S. (Actors). (2020). The Last Dance. ESPN and Netflix. Obama, B. (2006). The Audacity of Hope. New York, NY: Crown Publishing Group. Obama, B. (1995). Dreams from My Father (2004 ed.). New York, NY: Three Rivers Press. Obama, M. (2018). Becoming. New York, NY: Crown Publishing Group. Zelizer, J. E., Rauchway, E., Starr, P., Jacobs, M., Golubluff, R., Schragger, R., ... Gerstle, G. (2018). The Presidency of Barack Obama. In J. E. Zelizer (Ed.). Princeton, NJ: Princeton University Press.

I was a page into Erica Armstrong Dunbar’s ‘A Fragile Freedom’ when I found my latest topic for a Works Not Cited episode! Today I’m discussing the friendship album of Amy Matilda Cassey, female friendships, and the activism of African American women in mid-19th century Philadelphia! Learn More- If They Should Ask- http://www.iftheyshouldask.com/ Black Founders: The Free Black Community in the Early Republic- https://librarycompany.org/blackfounders/index.htm#.XxB86i3Mw1I The Cassey & Dickerson Friendship Album Project- https://lcpalbumproject.org/ Bibliography- Dunbar, Erica Armstrong. A Fragile Freedom: African American Women and Emancipation in the Antebellum City. London: Yale University Press, 2008. “19th-Century African American Women’s Friendship Albums Online.” Fine Books & Collections. July 11th, 2012. Accessed July 10th, 2020. https://www.finebooksmagazine.com/news/19th-century-african-american-womens-friendship-albums-online. “History & Materiality.” Cassey & Dickerson: Friendship Album Project. Accessed July 10th, 2020. https://lcpalbumproject.org/?page_id=14. Good, Cassandra. “How Early-19th-Century Students Cemented Their Bonds Through Friendship Albums.” Slate. May 6th, 2016. Accessed July 10th, 2020. https://slate.com/human-interest/2016/05/history-of-friendship-in-the-early-republic-friendship-albums-created-by-students.html. Taunton, Matthew. “Print Culture.” British Library. May 15th, 2014. Accessed July 10th, 2020. https://www.bl.uk/romantics-and-victorians/articles/print-culture. “Friendship album of Moyses Walens.” British Library. Accessed July 10th, 2020. https://www.bl.uk/collection-items/friendship-album-of-moyses-walens. “Margaretta Forten.” If They Should Ask. Accessed July 15th, 2020. http://www.iftheyshouldask.com/margaretta-forten/. “Sarah Mapps Douglass.” If They Should Ask. Accessed July 15th, 2020. http://www.iftheyshouldask.com/sarah-mapps-douglass/. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

What happens when the peasants are fed up? After years of taxes, military failure, and arbitrary justice, the English peasants finally rise up against their superiors. What follows is no mere riot, but a coordinated assault on those in charge. In the first narrative in our Hundred Years’ War saga, we see just how similar we are to our medieval ancestors. Sources: Dunn, Alastair (2002). The Great Rising of 1381: the Peasants' Revolt and England's Failed Revolution. Stroud, UK: Tempus. ISBN 978-0-7524-2323-4Dyer, Christopher (2009). Making a Living in the Middle Ages: the People of Britain 850–1520. New Haven and London: Yale University Press. ISBN 978-0-300-10191-1Jones, Dan (2010). Summer of Blood: the Peasants' Revolt of 1381. London: Harper Press. ISBN 978-0-00-721393-1. Discuss This Episode:https://www.facebook.com/groups/footnotes Follow us on Instagram: Instagram.com/footnotespodcast 

The Gifts of the Holy Spirit – Intro “If we're not careful, we can settle into a functional deism, where we say we believe in God's power to heal, but we rarely if ever pray boldly and expectantly for healing to happen.” [Alan Kraft, More: When a Little Bit of the Spirit Is Not Enough, ©2014] Dr. Ramsay MacMullan … [said] that early Christians “took miracles quite for granted. That was the general starting point. Not to believe them would have made you seem more than odd.” [Dr. Ramsay MacMullan, Christianizing the Roman Empire: A.D. 100-400 (New Haven and London: Yale University Press, 1984) 22. 2.] Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. (1 Corinthians 12:4-11) Nobody is left out. Use it. Stir it up. Brady Boyd, New Life Church, Colorado Springs, Colorado: “The Holy Spirit at work through us to glorify Jesus and to help people.” As a Christian, you are a gateway to the supernatural. The gifts of the Spirit are grace gifts from God. His kingdom is being more fully established as we use the gifts to help people. And it's because we are redeemed children of God that we can use those gifts. Community In community, there is a collective-ness to our faith. “I try to pray in a team whenever possible. Multiple people listening in prayer helps lessen the sense of pressure we feel to always hear the Spirit.” [Alan Kraft, More: When a Little Bit of the Spirit Is Not Enough, ©2014] Word gifts  Writing a letter  Brady Boyd and his teenage son  Roy Libby, engineer with Kodak Faith, healing and miracles The faith to be healed and to pray for the sick is nothing other than childlike trust in the loving character and purpose of our Heavenly Father. ... True Christian faith in all its expressions looks away from self to God and what he has done for us in Jesus Christ. The real question is not: “Do I believe strongly enough to be healed or to pray for the sick?” but, “Is God the sort of person I can trust, and am I willing to be open to his love?” [Ken Blue, Authority to Heal, (Downers Grove: InterVarsity Press, 1987), 103] Are we approaching our Father in childlike faith? Ultimately, healing is God's responsibility. So, we leave the results in His hands. Types and shadows. “Gods fellow workers.” (1 Corinthians 3:9) “I can do all things through him who strengthens me.” (Philippians 4:13) “For I will not venture to speak of anything except what Christ has accomplished through me...” (Romans 15:18)  “But the people of Benjamin did not drive out the Jebusites...” (vs. 21)  “Manasseh did not drive out the inhabitants of Beth-shean and its villages...” (vs. 27)  “And Ephraim did not drive out the Canaanites who lived in Gezer...”(vs. 29)  “Zebulun did not drive out the inhabitants of Kitron...” (vs. 30)  “Asher did not drive out the inhabitants of Acco...” (vs. 31)  “Naphtali did not drive out the inhabitants of Bethshemesh...” (vs. 33) “For you shall drive out the Canaanites, though they have chariots of iron, and though they are strong.” (Joshua 17:18) “And the Lord was with Judah, and he took possession of the hill country, but he could not drive out the inhabitants of the plain because they had chariots of iron.” (Judges 1:19) “But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell.” (Numbers 33:55, see also Judges 2:1-3) “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.” (John 14:12) It is a faith issue. “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force.” (Matthew 11:12) “We walk by faith, not by sight.” (2 Corinthians 5:7) Our job is to bring the kingdom more fully, more completely into this world. “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:10) He has given us the necessary tools—His eternal Word and the gifts of the Holy Spirit—to advance His kingdom. “Holy Spirit, what are You saying to me in this?”

Antônio Sampaio, Research Associate for Conflict, Security and Development, joins Dr Kori Schake for this episode of Sounds Strategic.How to provide robust security in rapidly growing cities has been a persistent challenge for policymakers, especially as more people are expected to move into cities throughout the 21st century. In this episode, Antônio explores the case of Rio de Janeiro, a city that has experienced extreme violence for decades as a result of state neglect and gang activity. Although Rio remains one of the most violent cities in the world, Antônio details some of the successful policies that have brought back a degree of stability and state control in the favelas, unofficial suburbs that have been the traditional heartland of Brazilian gangs.Most importantly, the policy successes and failures that Antônio highlights in his research in Rio have important lessons and applications for urban security in other cities around the world, from countering cartels in Mexico to reintroducing state control in the re-claimed city of Mosul in Iraq.For Antônio, developing effective human-centric approaches to urban security is vital and should be considered of equal importance to wider national-level security sector reform and development efforts before, during and after conflict. Counter to many policymakers' concerns, Antônio does not believe rapid urbanisation inherently leads to greater violence in cities. He warns that this belief is used to justify military-centric policy that increases police lethality but overlooks local political dynamics within cities. Reading recommendations:Global Initiative Against Transnational Organised Crime and The International Institute for Strategic Studies (IISS), Illicit Order: The Militarised Logic of Organised Crime and Urban Security in Rio de Janeiro, (September 2019)David Kilcullen, Out of the Mountains: The Coming Age of the Urban Guerrilla, (London: C. Hurst & Co., 2013)Benjamin R. Barber, If Mayors Ruled the World: Dysfunctional Nations, Rising Cities, (London: Yale University Press, 2014)Antonio Sampaio, ‘Before and after urban warfare: Conflict prevention and transitions in cities', International Review of the Red Cross, Vol. 98, No. 1, April 2016, pp. 71-95Favourite data visualisation:The Atlas of Urban Expansion, UN HabitatKarachi, The Atlas of Urban Expansion, UN HabitatDate of recording: 6 September 2019Sounds Strategic is recorded and produced at the IISS in LondonTheme music: ‘Safety in Numbers' by We Were Promised Jetpacks See acast.com/privacy for privacy and opt-out information.

In part 1 (0-19:15), Tim and Jon quickly review the last episode. Tim says the entire scriptural canon is to be viewed as “wisdom literature,” but the books that specifically pertain to Solomon, Proverbs, Ecclesiastes, Song of Songs, and Job are considered to be the classic wisdom books. Then they dive into examining the trees in the garden of Eden. Specifically the “Tree of the Knowledge of Good and Evil.” Tim notes that the Hebrew word radoesn’t necessarily imply “evil;” it only means “bad.” Tim shares some other examples of the Hebrew word ra in the Bible. Good/Bad condition or quality: Jeremiah 24:1-2 the Lord showed me two baskets of figs placed in front of the temple of the Lord. One basket had very tov figs, like those that ripen early; the other basket had very ra’ figs, so ra’ they could not be eaten. Proverbs 25:19 a ra’ tooth and an unsteady foot, is confidence in a faithless man in time of trouble. Pleasant/unpleasant, beneficial/harmful: 1 Kings 5:4 But now the Lord my God has given me rest on every side, and there is no enemy or ra’. Judges 16:25 It so happened when they were tov of heart, that they said, “Call for Samson, that he may amuse us.” So they called for Samson from the prison, and he entertained them. And they made him stand between the pillars. Ecclesiastes: 2:16-17 For the wise, like the fool, will not be long remembered; the days have already come when both have been forgotten. Like the fool, the wise too must die! So I hated life, because the work that is done under the sun was ra’ to me. Tim’s point is that to use the English word “evil” loads in too many ideas about moral issues between good and evil. Because of this, a more accurate translation would be “the tree of the knowledge of good and bad.” In part 2 (19:15-30:00), Tim notes that Adam and Eve are depicted as being in their moral infancy in the garden. They don’t know what is right and wrong. They need God to teach them how to be wise and how to choose what is right from wrong. Here are some other passages that use the Hebrew phrase “tov and ra’” or “good and bad” to illustrate this moral infancy in the Bible. “Knowing tov and ra’” is a sign of maturity. The phrase appears elsewhere to describe children: Deuteronomy 1:39 “...your little ones... and your sons, who today do not know good or evil, shall enter there, and I will give it to them and they shall possess it. 1 Kings 3:7-9 “Now, O Lord my God, You have made Your servant king in place of my father David, yet I am but a little child; I do not know how to go out or come in. So give Your servant a heart that listens, to judge Your people, to discern between good and evil. For who is able to judge this great people of Yours?” Isaiah 7:15-16 “[Immanuel] will eat curds and honey at the time He knows to refuse evil and choose good. For before the boy will know to refuse evil and choose good, the land whose two kings you dread will be forsaken. The narrative in Genesis 1-2 has shown that God knows what is “pleasant/beneficial,” and he will provide tov (the woman) when something is not tov (man being alone), that is, ra’. So the tree represents a choice: Will they live with God, allowing him to know/define tov and ra’? Presumably they need this knowledge as they mature, but the question is who will teach it to them? Will they learn from watching God’s knowledge at work? Adam and Eve are portrayed as “children.” The tree of knowing tov and ra’ represents two options or modes for how to know and experience tov and ra’: Will they “take” this knowledge for themselves, so that they “become like elohim,” knowing what is tov and ra’? Or instead, will they allow God to teach them wisdom? The gift of God to the man and woman became the means of the downfall. Instead of waiting for God to teach them “knowing good and bad,” they chose to take it for themselves, in their own time and way. Genesis 3:6 When the woman saw that the tree [of knowing good and bad] was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise (Heb. śekel), she took from its fruit and ate; and she gave also to her husband with her, and he ate. “Wisdom” = śekel (להשכיל:( “śekel refers to a kind of wisdom. Its core meaning is “insight,” the ability to grasp the meanings or implications of a situation or message. Śekel is consequently discernment or prudence, the ability to understand practical matters and interpersonal relations and make beneficial decisions. It later comes to include intellectual understanding and unusual expertise.” (Michael V. Fox, Proverbs 1–9: A New Translation with Introduction and Commentary, vol. 18A, Anchor Yale Bible [New Haven; London: Yale University Press, 2008], 36.) In part 3 (30:00-39:45), Tim and Jon discuss the fallout of Adam and Eve’s decision to eat from the tree of the knowledge of good and bad. When God holds “trial” with Adam and Eve, their response is to “fear” Yahweh, but in a way that drive them away from him. Genesis 3:8-10 They heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. Then the Lord God called to the man, and said to him, “Where are you?” He said, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.” Then they blame each other: man and woman, united in their rebellion and divided by the fallout. Genesis 3:16 “Yet your desire will be for your husband, And he will rule over you.” This is the opposite of the ideal vision in Genesis 1:26-28 where man and woman rule together. The two are no longer one, but rather two, trying to gain leverage over one another. In part 4 (39:45-end), the guys discuss how God acts mercifully after Adam and Eve eat of the tree. Tim then starts to look forward to the stories of Solomon and how it hyperlinks back to the story of Adam and Eve in the garden of Eden. Thank you to all our supporters! Show Resources: Michael V. Fox, Proverbs 1–9: A New Translation with Introduction and Commentary, vol. 18A, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 36. Show Music: • Defender Instrumental • The Size of Sin by Beautiful Eulogy • Come Alive by Beautiful Eulogy • The Size of Grace by Beautiful Eulogy Show Produced by: Dan Gummel, Jon Collins Powered and distributed by SimpleCast.

Dr. Torsten Cress, vom Institut für Soziologie der Universität Mainz, unterhält sich mit Dr. Udo Thiedeke über die Hervorbringung und Wahrnehmung transzendenter Objekte und ihre Einbindung in religiöse Praktiken. Shownotes:#00:02:11# Zum Aspekt der Absonderung der sakralen von den profanen Dingen vgl. Émile Durkheim, 1994: Die elementaren Formen des religiösen Lebens. Frankfurt/M.: Suhrkamp (1912). S. 61ff.#00:04:42# Eine Sammlung liturgischer Gefäße findet sich in der Schatzkammer des Dom- und Diözesanmuseums Mainz, siehe: Online. #00:06:46# Beispiel für die katholische Eucharistie siehe: Online.#00:10:06# Zum Begriff des "Rezeptwissens" vgl. Alfred Schütz, 1972: Der sinnhafte Aufbau der sozialen Welt, Frankfurt/M. S. 87f., 96. #00:11:18# Siehe zum praxistheoretischen Zugang von Theodore Schatzki: Theodore R. Schatzki, 1996: Social Practices. A Wittgensteinian Approach to Human Activity and the Social. Cambridge: Cambridge University Press, sowie ders. 2002: The Site of the Social. A Philosophical Account of the Constitution of Social Life and Change. University Park: Pennsylvania State University Press.#00:12:43# Zur "Lived Religion"-Forschung siehe Meredith McGuire, 2008: Lived Religion. Faith and Practice in Everyday Life. Oxford/New York: Oxford UP. Im Fokus stehen hier religiöse Aktivitäten, die Menschen in ihrem Alltag und außerhalb religiöser Institutionen vollziehen. #00:16:10# Modulation meint bei Goffman die Transformation oder Verwandlung einer Handlung (etwa: Kampfverhalten) in etwas anderes (etwa: eine Übung, ein Spiel, eine Vorführung etc.). Siehe dazu Erving Goffman, 1980: Rahmen-Analyse. Ein Versuch über die Organisation von Alltagserfahrungen. Frankfurt/Main: Suhrkamp, S. 52-97 (1974).#00:17:10# Siehe zum hinduistischen Holi-Fest: Online und hier: Online.#00:20:19# Siehe zum Beispiel den Sufismus hier: Online und hier: Online.#00:20:48# Zur farblichen Ausgestaltung und Farbphilosophie gotischer Kathedralen siehe etwa: Peter Kurmann, 2011: Als die Kathedralen farbig waren... In: Ingrid Bennewitz, Andrea Schindler (Hrsg.): Farbe im Mittelalter. Materialität - Medialität - Semantik. Akten des 13. Symposiums des Mediävistenverbandes vom 1. bis 5. März 2009 in Bamberg, Bd. 1. 2 Bd. Berlin: Akademie Verlag. S. 31-46.#00:28:05# Siehe zu zwanghaften Handlungen und Zwangsstörungen: Online.#00:31:41# Zur Grotte in Lourdes siehe: Online. und hier: Online sowie: Ruth Harris, 1999: Lourdes. Body and Spirit in the Secular Age. London: Penguin. Suzanne K. Kaufman, 2005: Consuming Visions. Mass Culture and the Lourdes Shrine. Ithaca/London: Cornell University.#00:33:14 Zur Rahmung religiöser Dinge siehe Torsten Cress, 2015: Social Situations and the Impact of Things. The Example of Catholic Liturgy, in: Nature and Culture 10/ 3, S. 381-399.#00:44:00# Zu Sakralobjekten als "arbiträre Zeichen" siehe: Karl-Heinz Kohl, 2003: Die Macht der Dinge. Geschichte und Theorie sakraler Objekte. München: Beck. S. 155-158. Kohl überträgt den Saussureschen Gedanken, wonach die Verbindung von Lautbild und Bedeutung bei sprachlichen Zeichen mehr oder weniger beliebig ist, auf Sakralobjekte, die demnach in ähnlicher Weise durch willkürliche Bedeutungszuweisungen charakterisiert werden können. Jedes materielle Objekt könne als Repräsentant des Heiligen betrachtet und verehrt werden.#00:45:14# Zu "Fetischen" in Afrika vgl. wiederum Kohl, Karl-Heinz, 2003: Die Macht der Dinge. Geschichte und Theorie sakraler Objekte. München: Beck. S. 18-29.#00:46:12# Siehe zur Wüstenstadt Petra in Jordanien: Online. Zur Abbildung nabatäischer Gottheiten vgl. Robert Wenning, Helmut Merklein, 1997: Die Götter in der Welt der Nabatäer. In: Robert Wenning, Thomas Weber (Hrsg.): Petra. Antike Felsstadt zwischen arabischer Tradition und griechischer Norm. Sonderheft der Antiken Welt. Zaberns Bildbände zur Archäologie, Mainz 1997, S. 105-110. Besonders Abb. 114 S. 105: Online. #00:51:46# Die Herkunft und Bedeutung des Namens Kilimandscharo für den höchsten Berg Afrikas scheint nicht eindeutig geklärt. In der Sprache der Massai soll er als "Weißer Berg" bezeichnet sein, dessen Gipfel von bösen Geistern bewacht wird, die jeden, der versucht den Gipfel zu erreichen, gefrieren lassen.#00:57:28# Zur "Material Culture of Religion-Forschung" siehe David Morgan (Hrsg.), 2010: Religion and Material Culture. The Matter of Belief. Oxon, New York: Routledge. William J. F. Keenan, Elisabeth Arweck, 2006: Introduction. Material Varieties of Religious Expression, in: Elisabeth Arweck, Wiliam J. F. Keenan (Hrsg.): Materializing Religion. Expression, Performance and Ritual. Aldershot, Burlington: Ashgate, S. 1-20.Torsten Cress (2014): Religiöse Dinge, in: Stefanie Samida, Manfred K.H. Eggert, Hans Peter Hahn, (Hrsg.): Handbuch Materielle Kultur. Bedeutungen, Konzepte, Disziplinen. Stuttgart, Weimar: Metzler, S. 241-244.#00:59:33# Zum Umgang im amerikanischen Protestantismus mit Jesusbildnissen bei amerikanischen Protestanten vgl. David Morgan, 1993: Imaging Protestant Piety: The Icons of Warner Sallman, in: Religion and American Culture 3/1, S. 29-47 sowie: Colleen McDannell, 1995: Material Christianity. Religion and Popular Culture in America. New Haven, London: Yale University Press, S. 25-38. Zu Ansätzen einer Art Reliquienverehrung im Methodismus siehe ebd., S. 42-43.#01:01:31# Zur Bedeutung des Buchdrucks für die konfessionelle Reformation der frühen Neuzeit und dem Protestantismus vgl. z.B. Johannes Burkhardt, 2002: Das Reformationsjahrhundert. Deutsche Geschichte zwischen Medienrevolution und Institutionenbildung 1517-1617. Stuttgart: Kohlhammer S. 16ff.#01:11:52# Die Ethnographie ist eine Variante qualitativer Forschungsmethoden, die sich ihren Untersuchungsgegenstand insbesondere über Formen der teilnehmenden Beobachtung und über Interviews zu erschließen sucht. Siehe dazu etwa Christian Lüders, 2000: Beobachten im Feld und Ethnographie. In: Uwe Flick, Ernst von Kardoff, Ines Steinke (Hrsg.): Qualitative Forschung. Ein Handbuch. Reinbek bei Hamburg: Rowohlt, S. 384-401, sowie Herbert Kalthoff, 2006: Beobachtung und Ethnographie, in: Ruth Ayaß, Jörg R. Bergmann(Hrsg.): Qualitative Methoden der Medienforschung, Reinbek bei Hamburg: Rowohlt, S. 146-182.#01:13:21# Zu Latours Plädoyer für eine systematische soziologische Beschäftigung mit Objekten als "Mitspieler des Sozialen" vgl. Bruno Latour, 2001: Eine Soziologie ohne Objekt? Anmerkungen zur Interobjektivität, in: Berliner Journal Für Soziologie 11/2, S. 237-252.#01:16:43# Zur Praxis als "kleinste Einheit des Sozialen" vgl. Andreas Reckwitz, 2003: Grundelemente einer Theorie sozialer Praktiken. Eine sozialtheoretische Perspektiv, in: Zeitschrift für Soziologie 32/ 4, S. 282-301 (insbes. S. 290).#01:20:01# Zu den Schwierigkeiten Verhalten, Handeln und soziales Handeln bereits idealtypisch zu unterscheiden siehe Max Weber, 1972: Wirtschaft und Gesellschaft. Grundriß der verstehenden Soziologie. 5. revidierte Aufl. besorgt von Johannes Winckelmann Tübingen: Mohr (1921) S. 1ff.#01:24:22# Zur "Familienähnlichkeit" der Praxistheorien vgl. Andreas Reckwitz, 2003: Grundelemente einer Theorie sozialer Praktiken. Eine sozialtheoretische Perspektive, in: Zeitschrift Für Soziologie 32/4, S. 282-301 (insbes. S. 283).#01:24:55# Eine Abhandlung über den organisatorischen Aufbau sozialer Praktiken findet sich bei Theodore R. Schatzki, 1996: Social Practices. A Wittgensteinian Approach to Human Activity and the Social. Cambridge: Cambridge UP. Insbesondere Kap. 4, S. 88-132.[Alle Links aktuell Oktober / November 2016]Dauer 1:34:53 Folge direkt herunterladen

Dr. Jochen Schwenk, vom Institut für Soziologie der Technischen-Universität Darmstadt, unterhält sich mit Dr. Udo Thiedeke über die irritierende Realität des Staates und unsere Erwartungen und Befürchtungen in Hinblick auf staatliches Handeln und staatliche Ordnung. Shownotes: #00:03:30## Zum Konzept des Habitus bei Pierre Bourdieu vgl. Pierre Bourdieu, 2012: Sur l’État. Cours au Collège de France 1989-1992. Paris: Seuil. #00:07:28## Den Begriff der "Kulturnation", der vom Bildungsbürgertum im 19. Jhr. für Deutschland in Anspruch genommen wurde, unterschied der Historiker Friedrich Meinecke von dem der "Staatsnation". Siehe: Friedrich Meinecke, 1962: Weltbürgertum und Nationalstaat. Werkausgabe, Bd. 5. Stuttgart: R. Oldenbourg. [1908] #00:08:50## Zur Problematik Deutschlands als "verspätete Nation" siehe: Helmut Plessner, 1959: Die verspätete Nation. Über die politische Verführbarkeit bürgerlichen Geistes. Stuttgart: Kohlhammer. #00:15:50## Bei dem Hinweis auf "bringing the state back in" handelt es sich um ein 1985 publizierten Sammelband. Der Anlass für diesen Band lieferte die Wiederkehr des Staates als Konzeptbegriff nachdem zuvor, so die Beobachtung der Autorinnen und Autoren, der Staat in den Sozialwissenschaften erstaunlich wenig Beachtung gefunden hatte. Besonders lesenswert in diesem Zusammenhang: Tilly, Charles, 1985, War Making and State Making as Organized Crime, in: Peter B. Evans, Dietrich Rueschemeyer, Theda Skocpol, 1985: Bringing the state back in. New York: Cambridge University Press, S. 169-191. #00:16:13## Konkret setzt sich Hermann Heller mit dem Problem staatlicher Gewaltausübung auseinander und hält in seiner "Staatslehre" fest: "Eine Militärgewalt, die sich nicht der Aufgabe unterordnet, das gebietsgesellschaftliche Zusammenwirken zu organisieren und zu aktivieren, ist nur als Räuberbande zu denken." (1983: 236) Hermann Heller, 1983: Staatslehre. 6. Aufl. Tübingen: Mohr. [1934]. Provokativ zugespitzt vergleicht Tilly (ebd.) in einem ähnlichen Sinne Staaten mit einer Erbresserbande. Staaten seien „quintessential protection rackets with the advantage of legitimicy" (161). #00:17:50## Im Rahmen seiner Studien zu ‚Gesellschaften gegen den Staat‘ hat Pierre Clastres sich auch mit dem Häuptlingstum beschäftigt. An Hand seines ethnographischen Materials konnte er zeigen, dass die ‚Gesellschaften gegen den Staat‘ die Staatslosigkeit dadurch auf Dauer stellen, dass sie eine reale Abspaltung der politischen Macht von der Gesellschaft verhindern. Dem Häuptling kommt dabei die Aufgabe zu, die politische Macht der Gesellschaft zu repräsentieren, während im selben Zuge alle reziproken Tauschbeziehungen zu ihm abgebrochen werden. Übrig bleibt ein Häuptling, der Mangels Möglichkeiten, auf die Gesellschaft einzuwirken, letztlich machtlos bleibt. Es handelt sich also um eine zugleich symbolische wie folgenlose Besetzung der Stelle der Macht, wodurch die reale politische Macht im Schoß der Gesellschaft verbleibt. Vgl. Pierre Clastres, 2011: Échange et Pouvoir: Philosophie de la Chefferie Indienne, in: ders.: La Société contre l’État. Paris: Les Édition Minuit, S. 25-42 [1974], sowie: ders.,1980, La question du pouvoir dans les sociétés primitives, 103-109. In: ders.: Recherches d’anthropologie politique. Paris: Seuil. Grundsätzlich zu staatenlosen Gesellschaften vgl.: Christian Sigrist, 2005: Regulierte Anarchie. Untersuchungen zum Fehlen und zur Entstehung politischer Herrschaft in segmentären Gesellschaften Afrikas. LIT: Münster; Georg Balandier, 1974: Politische Anthropologie. München: dtv sowie James C. Scott, 2009: The Art of not being Governed. An Anarchist History of Upland Southeast Asia. New Haven and London: Yale University Press. #00:19:00## Zur Funktionsweise der Gabe vgl. Marcel Mauss, 1990: Die Gabe. Form und Funktion des Austauschs in archaischen Gesellschaften, Frankfurt/M.: Suhrkamp. #00:20:22## Zum Begriff der "segmentären" oder "segmentär differenzierten Gesellschaft" vgl. Émile Durkheim, Émile, 1992: Mechanische Solidarität aus Ähnlichkeiten, in: Über soziale Arbeitsteilung. Studien über die Organisation höherer Gesellschaften, Frankfurt/M.: Suhrkamp, S. 118-161 [1893]; sowie zum Überblick: Online #00:28:58## Für Weber soll Staat „ein politischer Anstaltsbetrieb heißen, wenn und insoweit sein Verwaltungsstab erfolgreich das Monopol legitimen physischen Zwangs für die Durchführung der Ordnung in Anspruch nimmt". (Max Weber, 2005: Wirtschaft und Gesellschaft, Frankfurt/M., S. 38. [1925]). An anderer Stelle hält er weiter fest: "Der Staat ist, ebenso wie die ihm geschichtlich vorausgehenden politischen Verbände, ein auf das Mittel der legitimen (das heißt: als legitim angesehenen) Gewaltsamkeit gestütztes Herrschaftsverhältnis von Menschen über Menschen." (1980: 822). Max Weber, 1980: Wirtschaft und Gesellschaft. Grundriß der verstehenden Soziologie. 5. Aufl. Tübingen: Mohr. [1925] #00:29:28## Für Pierre Bourdieu ist der Staat vor allem auch eine erkenntnistheoretische Frage. Seinen Überlegungen zu Folge strukturiert der Staat, in dem er wesentliche Denk- und Wahrnehmungsschemate präfiguriert, unser Denken vor. Der Staat denkt sich also durch uns hindurch. Deshalb spricht Bourdieu davon, dass der Staat nicht nur – wie bei Weber – das Monopol der physischen Gewaltanwendung inne hat, sondern auch das der symbolischen. „In dem der Staat", so Bourdieu, „mit Autorität sagt, was ein Seiendes, ob Sache oder Person, seiner legitimen sozialen Definition nach wirklich ist (Urteil), das heißt, was es sein darf, was zu sein es ein Recht hat, auf welches soziale Sein es einen Rechtsanspruch hat, welchem Sein es einen Ausdruck zu verleihen, welches Sein es Ausdruck zu verleihen, welches Sein es auszuüben berechtigt ist […] übt der Staat eine wahrhaft schöpferische, gottähnliche Macht aus […]" (Pierre Bourdieu, 1998: Praktische Vernunft. Zur Theorie des Handelns. Frankfurt/M.: Suhrkamp, S. 115.) Die symbolische Macht des Staates liegt also vor allem auch in seiner Fähigkeit performativem Sprechens. Er ist damit die Konsekrationsinstanz der von ihm geschaffenen, sozialen Wirklichkeit und damit vor allem auch eine erkentnistheoretisch zu bedenkende Größe. (vgl. ebd, S. 96-136.). #00:35:22## Zur Figur der "Soziodizee" in Bezug auf den Staat vgl. ebd. #00:37:04## Zu Machiavellies Überlegungen zur Fürstenherrschaft siehe: Niccolò Machiavelli, 1995: Der Fürst. Aus dem Italienischen von Friedrich von Oppeln-Bronikowski. Mit einem Nachwort von Horst Günther. 5. Aufl. Frankfurt/M.: Insel-Verlag. [1532] #00:44:48## Die ICANN (Internet Corporation for Assigned Names and Numbers), die man besser als Institution oder Organisation, denn als Regulierungsbehörde benennt, nimmt eine zentrale Rolle bei der Strukturierung und Verwaltung des DNS (Domain Name Systems) des Internets ein. Sie reguliert also im weitesten Sinne den Adressraum des Internets. Mehr zur ICANN siehe hier: Online Zur Problematik der Organisation und Selbstorganisation der ICANN vgl. Jeanette Hofmann, Marc Holitscher, 2004: Zur Beziehung von Macht und Technik im Internet, in: Udo Thiedeke (Hrsg.): Soziologie des Cyberspace. Medien - Strukturen - Semantiken. Wiesbaden: VS. S. 411-436. #00:48:53## Der Soziologe Niklas Luhmann versteht den Staat als semantische Selbstbeschreibung einer organisierten Ordnung des politischen Systems, das er als Funktionssystem der modernen, funktional differenzierten Gesellschaft ansieht. Siehe: Niklas Luhmann, 2000: Die Politik der Gesellschaft. Posthum hrsg. v. André Kieserling. Frankfurt/M.: Suhrkamp. S. 190. #00:51:20## Ein Überblick zum Projekt "Stuttgart 21" und zum Bürgerprotest dagegen findet sich z.B. hier: Online #00:59:16## Der Hinweis zu Norbert Elias bezieht sich auf dessen Hauptwerk: Norbert Elias, 1969: Über den Prozess der Zivilisation. Soziogenetische und psychogenetische Untersuchungen. 2. Aufl. Bern, München: Francke. #01:02:26## Ulrich Beck hat Überlegungen zur Transnationalisierung in verschiedenen soziologischen Kontexten entwickelt, etwa zu Risikolagen oder zur Globalisierung. Sein Argument war dabei, dass angesichts globaler Risiken ein Übergang von nationaler und internationaler Politik zu "kosmopolitischer Politik" erfolgen müsse. Siehe: Ulrich Beck, 2002: Macht und Gegenmacht im globalen Zeitalter. Frankfurt/M.: Suhrkamp. #01:03:36## Lepsius hat sich mehrfach mit der Problematik der Nation und des Nationalismus auch im europäischen Maßstab auseinander gesetzt. Siehe z.B. M. Rainer Lepsius, 1993: Die Europäische Gemeinschaft und die Zukunft des Nationalstaats. In: ders.: Demokratie in Deutschland. Soziologisch-historische Konstellationsanalysen. Ausgewählte Aufsätze. Göttingen: Vandenhoeck & Ruprecht. S. 249-263. #01:11:59## Zu Norbert Elias und der Herausbildung des staatlichen Gewaltmonopols vgl. Norbert Elias, 1997: Einleitung, in: ders.: Über den Prozeß der Zivilisation. Soziogenetische und psychogenetische Untersuchungen. Erster Band. Wandlungen des Verhaltens in den weltlichen Oberschichten des Abendlandes, Frankfurt/M.: Suhrkamp, S. 9-73; ders. 1997: Kurze Vorschau über die Soziogenese des Absolutismus, in: ders.: Über den Prozeß der Zivilisation. Soziogenetische und psychogenetische Untersuchungen, Zweiter Band. Wandlungen der Gesellschaft. Entwurf zu einer Theorie der Zivilisation, Frankfurt/M.: Suhrkamp, S. 17-23. #01:16:08## Hinweise zur Frühgeschichte der Hebräer finden sich bspw. bei Jan Assmann, 2015: Exodus. Die Revolution der Alten Welt, München: C.H.Beck; ders., 2000: Herrschaft und Heil. Politische Theologie in Ägypten, Israel und Europa, Darmstadt: WBG; Frank Crüsemann, 1978: Der Widerstand gegen das Königtum. Die antiköniglichen Texte des Alten Testaments und der Kampf um den frühen israelitischen Staat, Neukirchen: WMANT; Martin Buber, 1956: Königtum Gottes. Heidelberg: Verlag Lambert Schneider. [alle Links aktuell November/Dezember 2015] Dauer 1:20:55 Folge direkt herunterladen

By the early 1830s Turner was a regular visitor to the seaside town of Margate, on the eastern tip of the county of Kent, about seventy miles downriver from London. Turner’s first introduction to Margate came in the 1790s, when the place was essentially just a small fishing town, but it had since become a bustling resort that Londoners could reach effortlessly by steamboat in half a day. The geographic setting is remarkable, benefiting from a magnificently open prospect over the sea to the north and east, which allegedly induced Turner to claim that the skies in this area were among the loveliest in Europe. In addition to this natural prospect, the attractions of Margate were somewhat unorthodox for Turner, stemming from his clandestine relationship with Sophia Caroline Booth (1798–1875), a young widow, who was initially his landlady and subsequently his mistress and muse. From the windows of Mrs Booth’s lodging-house, near the harbour quay, Turner was able to watch the arrival and departure of the London steamers, a couple of which formed the subject of a painting he displayed at the Royal Academy in 1840 Rockets and blue lights (close at hand) to warn steamboats of shoal water.1 The basic composition of that work was anticipated by a study, Waves breaking on a lee shore c. 1840, which is a pair to the work exhibited here.2The studies focus on the shore on either side of Margate harbour; in this case looking back from the west to the light tower at the end of the protective outer wall, which is created as a dull silhouette by the later application of a lighter area of whitish grey paint around it. As in even his earliest depictions of the sea, Turner sought to give his painted representation dramatic textures that replicate, and seemingly act as a substitute for, the movement of water. Both of the Margate studies are painted with such expressive vigour that it has generally been assumed they may have been direct observations of the rolling sea, capturing the surge of the waves as they splay upwards into flying crests, before crashing on the beach. Though Turner evidently did make plein air studies in pencil and watercolour at Margate, the impracticalities of working in oils, while witnessing such fast-changing weather conditions, make it unlikely that this picture would have been painted in the same way. This makes the apparent spontaneity and directness of his images all the more impressive, especially his vivid attempts to provide an impression of the sea in motion, at a time before the introduction of photography enabled artists greater opportunity to dissect the underlying principles of movement more precisely.3] Ian Warrell 1 Martin Butlin and Evelyn Joll, The paintings of J.M.W. Turner, rev. edn, New Haven and London: Yale University Press, 1984, cat. 387; collection of Sterling and Francine Clark Art Institute, Williamstown. 2 Butlin and Joll, cat. 458, collection of the Tate; Ian Warrell (ed.), J.M.W. Turner, Washington: National Gallery of Art, 2007, cat. 133, where re-dated from c. 1835 to c. 1840. 3 For a more qualified appraisal of Turner’s depictions of the sea, see Christiana Payne, Where the sea meets the land. Artists on the coast in nineteenth-century Britain, Bristol: Sansom & Co., 2007, p. 49, notes 31, 60.