Podcasts about margarite

Saturday, 1 February 2025   “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. Matthew 7:6   “You give not the holy to the dogs, nor you shall cast your pearls before the pigs, lest they ever will tread them in their feet and, having turned, they shall dissever you” (CG).   In the previous verse, Jesus told His disciples that one should first remove the plank from their eyes. In so doing, they can see clearly to remove the speck from the eye of their brother. Jesus next instructs them that they are to, in fact, render judgments. He does that beginning with the words, “You give not the holy to the dogs.”   How can one know what is holy unless he has determined it is so? And how can one identify a dog, meaning an impure or contemptuous person, unless he has made a judgment about his character? As for the dog, it is the Greek word kuón.   To this day, many cultures in the Middle East despise dogs. They scavenge, eat unclean food, they are predators that feed off of others, and so forth. HELPS Word Studies says in biblical times they were “viewed as a ‘mooch pooch' that ran about as a scavenger.”   In both the Old Testament (Deuteronomy 23:18) and the New (Revelation 22:15), male homosexuals are equated to dogs because of the position they take when engaging in their abhorrent, perverse, and deviant sexual practices.   Despite this, one of the most trustworthy and steadfast figures in the Old Testament, Caleb, is named after the Hebrew word kelev, dog. In typology, he anticipates the Gentiles as being steadfast, trustworthy, and accepted by God despite their impurity before the law. Next Jesus instructs His disciples concerning more discerning judgments to be rendered, saying, “nor you shall cast your pearls before the pigs.”   As before, how can one identify a pig, meaning an unclean and morally offensive person, unless he renders a judgment concerning such a person? One can see that in Matthew 7:1, Jesus is not making an absolute prohibition on judging. Rather, it is the attitude in which one judges. Only after instructing His disciples concerning removing the beam from their eyes does He now instruct them concerning making right judgments.   As for the word translated as pearl, it is margarités. One can see the etymological root of several women's names, such as Margaret, Margarite, Margarita, etc. The pearl is given as representative of that which is precious and valuable. In this case, Jesus is metaphorically equating them to precious doctrines.   The word translated as swine is choiros. The swine is one of the animals that was considered unclean according to the dietary restrictions found in the Law of Moses. (Thank goodness the dietary restrictions of Israel are not binding upon the church today!)   The Hebrew word for pig, khazir, comes from a root signifying “to enclose” as if penned up. Pigs divide the hoof, but they do not chew the cud. They represent those who know the word and divide it properly (the split hoof), but they do not meditate on it and dwell on it (chewing the cud).   The pig thus represents the scholarly types who pour over ancient manuscripts, the professors who teem with sound doctrine, the preachers in the pulpit who give the finest of sermons, etc., but at the same time, they are often unwilling to apply that knowledge to themselves. They are penned up in their minds concerning doctrine without having a love for the One who gave the doctrine in the first place.   As for why the disciples are instructed not to do these things, Jesus continues with, “lest they ever will tread them in their feet and, having turned, they shall dissever you.”   Imagine giving something holy to someone who is perverse. He will laugh at it, mock it, and treat it contemptuously. If one were to give something of great value to a perverse or arrogant person, he would take it and ruin it. In the process, he will also turn around and eviscerate the one who gave it in the first place.   In this clause is another new word, rhégnumi. It gives the sense of breaking, wrecking, cracking, etc. However, along with that is the sense of sundering it. Therefore, the word dissever fits it well. One can think of a dog's teeth or the pig's fang being used to slice and dice its foe. This is the sense of how someone who fails to discern the dog or the pig will be treated. He will have wasted his efforts and been eviscerated in the process.   Life application: In general, people are set and unchanging in their ways. If you give something of true value to someone who lives in the projects, a rosewood table for example, they will not treat it any differently than a cheap plastic table. Both will wind up in the dumpster in no time at all.   If you give the same person $100 in the morning, the chances are it will be spent by the afternoon on something completely worthless, maybe drugs or something else that has no lasting value.   On the other hand, if you give that same $100 to a Chinese immigrant who is fresh off the boat and looking to start again in your country, the chances are that he will take that $100 and turn it into a business. In a year, his business will be thriving and he will have a house, a car, and extra money in the bank.   Jesus' point is that we must make judgments about the precious things we possess. To hand out money to indolent people who have spent their lives on the government dole is to waste the resources we have at our disposal.   It is not cruel, biased, racist, or bigoted to withhold helping those who are unwilling to help themselves. Rather, it is harmful and wasteful to give them something they are unprepared to properly handle. We must judge, but we are to do it without the beam in our eye. If we have a beam of woke ideology in our eye, we will never discern what is right concerning people who are actually bad actors.   This is exactly why crime is so high in liberal-run cities. The leadership, attorneys, judges, and government workers ignore the fact that they are serving dogs and pigs and continue to cater to those who should be incarcerated or otherwise punished. They should promote industry and self-help, not indolence and lethargy in those they are elected or appointed to assist. This is the lesson we are to learn from Jesus' words.   “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.” 2 Thessalonians 3:10-12   Glorious God, when we render judgments, may we do so in accord with the moral principles set forth in Your word. Help us to be good to others, but to be discerning in how we ultimately help them so that our resources and time will not have been wasted. Amen.  

Može jedan referat na temu "kako smo proveli zimske praznike"? Netko je skijao i zabavljao se, netko je umro od dosade i jedva dočekao školu. Ali to nije sve, kako kažu top shop reklame, ispalo je da smo vam lagale cijelo vrijeme i da ipak imamo - novogodišnje odluke! Koliko su realne i odakle nam sad one odjednom? Ali pošto ovo ipak nije sastav za 7. osnovne, mi se dotičemo mamećih strana ferija i svih popratnih aktivnosti. Pa tako raspravljamo o tome koliko košta skijanje, smije li se prenositi sarma preko granice, isplati li se u Bosnu za praznike i zašto je Austrija toliko skuplja. I zašto će Maja blokirati Margaritu na društvenim mrežama kad idući put bude na skijanju bez nje. Koji planovi su se izjalovili, što smo odlučile za buduća putovanja, kome treba putovnica i zašto Margarita želi ići u New York samo s ručnom prtljagom? Treba li Maja u Škotsku ili na Kubu, zašto neće nikad napisati knjigu i kako se preživljava zima u Njemačkoj? Da, kao što vidite, čeka naj još jedan "bosanski lonac" u izdanju Margarite i Maje. Samo što ovaj put zapravo ima barem neke veze s Bosnom!

Today on Vermont Viewpoint, Brad Ferland hosts! During the first half of the show, he'll speak with Danielle Devlin- a Concert Promoter with Canis Major Music. Canis Major Music is focused on internationally touring artists that perform with heart, enthusiasm, and outstanding talent. He'll also be speaking with Karan Casey, who is an Irish Folk singer and former member of the Irish band Solas. Karan is beginning a USA tour in March of 2023. Kicking off the second half of the show, Brad will speak with Lloyd Devereux Richards and his daughter Margarite Richards. Lloyd is the author of the book Stone Maidens and Margarite helps promote his book on Tiktok. Then, finshing up the show, Brad will speak with Matt Cota of Meadow Hill. They'll talk about legislative updates and the Government Affairs and Trade Association Management Firm.

While waiting for their giant mug cake to cook, Nanny Piggins regales the children a story about her cousin Margarite and the Stone Cake she made.Support the show at https://www.buymeacoffee.com/storiesrasprattSupport the show

Hometown Radio 09/01/22 4p: Guest Host Gary J Freiberg talks with Marguerite Schmidt of Save Cuesta Inlet

Tonight's Anthem performer, 16 year old Kaylee Chambers joins the show along with her parents Kristina and Tim During the COVID lockdown in 2020, Kaylee started to get headaches and noticed weight loss. After many Zoom calls with doctors about the symptoms, she was brought in for a CT scan and a colonoscopy. It was confirmed it was adenocarcinoma of the colon that had metastasized to the liver, which is an adult cancer and rare in adolescents.  Kaylee's doctors at Dana-Farber are Dr. Jenny Mack and Dr. Nina Weichert-Leahey. Her treatment has included several different immunotherapies, two colon resection surgeries, chemotherapy, radiation, and ablations. She is currently in  immunotherapy treatment  Kaylee enjoys all things creative, such as singing, songwriting, making jewelry and stickers, keychains, drawing, and painting. She also spends her time baking and cooking, and with her best friend, Abby.  Her family feels fortunate to be going to Dana-Farber, especially as the Jimmy Fund Clinic team often make going there feel fun. Kaylee enjoys child life specialist, Kate Nixon. Kate helps get Kaylee right into a craft while waiting for appointments.  She is often then escorted to the treatment by the bubbly Philomena, with her awesome Irish accent. Kaylee's doctors are there for the family 24/7, even on weekends and vacations. And they are grateful to all the wonderful nurses, like Margarite, who really try to get to know the kids and make them feel comfortable.  The Jimmy Fund Clinic also plans activities and events outside of the hospital that give the kids something fun to look forward to. Kaylee and her family have been to Franklin Park Zoo and had family pictures taken at Fenway Park. Kaylee enjoys the zoom teen group FACES and has been invited to sing at events like the Make-A-Wish annual Evening of Wishes Gala, the Newport Gulls home opener, and a Woo Sox game.  Kaylee is singing the National Anthem before this evening's game. 

This week entertainment lawyer Margarite Camaj joins Mush in the creative corner to discuss the legal aspect of any business. We discuss what artists should look for, what is considered a bad contract, and how she started her boutique firm to help artists. Check out Margarite's Book-- amzn.to/3zJEdn8 Series Description: Cre8NHSTLE (Create & Hustle) hosted by Mush King is a program that highlights the movers and shakers within their prospective industries. Many people don't realize the work that is put in behind the scenes to reach some of the milestones that come along with growing a business. The journey of a creative-minded person varies based on industry, age, knowledge & of course race. In this series, various creatives will detail their journey on how they created and hustled. Have a question for us? email us today cre8nhstle@gmail.com Visit our Site- CWFnetwork.com Support us by supporting our affiliate links! Check out the microphone for the best audio content - https://amzn.to/37Qk5Fw Why 75% of Podcasts Fail and How You Can Avoid it- Learn More-https://amzn.to/36ONWgY

In this episode, I sat down with cymbal smith Nicholas Margarite to talk about the art of cymbal making, the industry, and running your own business. I really enjoyed this episode! Let me know what you think! nickymoon.com reveriedrums.com musiccitydrumshow.com

Se hizo una descripción superficial de la obra de la duquesa británica Margaret Cavendish y su proto-ciencia ficción.

Debido al paro convocado para exigir suministro de gasolina.

After a blissful midterm break, Clara and Sophie reunite to spill the tea on Sophie's celeb encounter en route back to London and Clara's pep in her step now that Spring is about to spring. The girls take it back to the early 00's and pluck some vintage questions they've pulled from rediscovered Kiss, Bliss and Miss magazines and answer them as their agony aunt alter egos, Margarite & Nora. They delve into these girlie mortos of the month issues and answer them as modern day women in 2022. They talk potential pregnancies, STIs, creeping on your ex on social and chronic lying behaviour. Follow the Nora and Marge on social @clazzykabana & @soph_lyons Hosted on Acast. See acast.com/privacy for more information.

October 18, 2021 – Leadville, Colorado, USA             Business was slow in the little breakfast room at the Dream Inn and Hostel.  Margarite, the owner, was up early making the usual pile of eggs, sausage, and pancakes.  So far, only two guests had appeared.  They piled food on their plates and sat in a corner … Help Number Unknown Read More » The post Help Number Unknown first appeared on 500 Ironic Stories.

Hello and Happy New Year to all of you. Before I give you the details of today’s broadcast let me take a moment to wish Norm a belated Happy Birthday. He would have turned 95 back on December 20th. Thank you for your patience as I convalesced from the Covidronacroninator. I’m feeling much better and Norm Nathan’s Vault of Silliness is ready to kick off 2022 with…the episode I was in the middle of writing and editing that was to air back on December, 17th. This originally aired on December 16th, and I believe the 17th of 1995. There’s some miscellaneous content too but I believe it was all from the same weekend. I have titled it: The Cockamamie Christmas Punch His Lights Out Show. Have fun listening to find out why. There’s so much going on here… We begin with a Jack Harte holiday celebrations traffic report and then on to the Show Open. Norm gives the line-up of guests coming up that weekend including Nancy Sinatra. I do hope that interview is here in the Vault somewhere as it was not included on this tape. Norm mentions he will be filling in for David Brudnoy from 7p – midnight on Christmas Night! ANNNNND he will in for Neil Chayet on New Year’s Eve beginning at 9 and will be on all through the night! Callers: The always entertaining Helene from Belmont We drive on over to our next subject: The dedication of the Ted Williams Tunnel. This leads to a discussion of other celebs who’ve had things named after them and I reveal what my choice is if the powers that be wanted to name something after moi. Now hang on as now the fun really begins as Norm and I talk about a magical night when this completely ad-libbed, off-the-cuff, perfectly timed production took place: The Toilet Dedication! After that there’s a brief, partial call that turns us on. Norm tells a story of scraping ice off a windshield during a double date. There’s a recollection of when Ed Mullen (the SMQuizMaster) proposed to his girlfriend on the air. We then take a call from Jeff who just may have pulled the taffeta over our eyes. And now comes Norm’s rant about David Brudnoy’s quarterly Libertarian Panel Show, which, by the way, David would always dedicate to Norm. Back to the calls! Johnny in Boston who was recently on the Jerry Springer Show doing his Psychic Elvis act. Bob from Framingham who’s celebrating his 1st wedding anniversary Fred on the line talking about Mason Adams and we get Norm’s fantastic impression. An upcut call with Margarite talking about Norm’s Mom and Dad. Side B: Starts right off with a caller named Joan Then a very brief call with Jeff who must’ve asked about Robert from Everett because we drop in some Robert laughs. Another quick call from one of our regulars, Kristin from Dorchester. Norm asks her to do the Station ID and she delivers. June with some talk about Jack Harte, Moneen Daly, Ed Leclair and his fiancé Elizabeth and Little Baby Snoogle-Fleejer? The Libertarian Panel talk returns and Norm’s riled up again! Leuellen closes out the calls here as we move to one of our ‘Game Guests,’ Jeff Pinsker. We get to have some fun as he and the callers play one of his latest games. Kathy in Lynn Mary in Quincy Leeanne from Blackstone Paul from Somerville Faye in Somerville Wally from Brockton We hear yet another Norm Show Open courtesy of Dave Currier and Linda Chase. More Calls and guests! Fred…talking all sorts of stuff including some rela

この番組では皆様からのメッセージを募集しています！ メールテーマは、↓ 『これって俺だけ？　私だけ？　そんな貴方のあるあるネタを教えてください！』 メッセージはお気軽に送ってください！ ツイッター (栗田)https://twitter.com/mr_k_punch (堀井)https://twitter.com/Radiotalk_horii メールフォーム https://forms.gle/3LXcDDyoKyWhfiPAA こんにちは！　突然ですがクイズです。マーガリンはどこの国で生まれたでしょう？ 正解はこの概要欄の一番最後に！ BGM代わりにまったりと聞いてもらえると嬉しいです。 配信で話したこと、以下参考文献 雪印メグミルク　マーガリンとは https://www.meg-snow.com/fun/academy/margarine/about/ 駒沢女子大学　健康と栄養にちょっといい話 https://www.komajo.ac.jp/uni/window/healthy/he_column_20003.html 正解はフランス！1869年、隣国との戦時中にバターの代わりとして発明されました。 ちなみに、マーガリンという名前は「真珠」を意味するギリシャ語「Margarite」に由来しているといわれています。 #2人組 #フリートーク #マーガリン #トランス脂肪酸 #自由研究

In this episode, top American cymbalsmith Nick Margarite of NickyMoon Custom Cymbals shares insight into selecting cymbals, the secrets of bronze alloys, and how he does modifications and repairs. 

Programa radial "Una Cita con la Vida" con el Pastor Carlos Villegas de la Iglesia Vida Plena Internacional En donde encontrarás una palabra de aliento y bendición de parte de Dios. En Maracay, Estado Aragua, Venezuela.

Auf einem meiner Morgenspaziergänge ist mir kürzlich eine einzelne Blume am Wegrand aufgefallen. Sie sah aus wie eine Margarite und war eigentlich ganz schlicht. Aber auf einmal schien es mir, als hätte ich wie neue Augen bekommen, um die Schönheit in dieser einfachen einzelnen Blume zu sehen. Ich war auf einmal tief ergriffen und war irgendwie voller Ehrfurcht vor der Schönheit dieser Pflanze. Ich dachte an das bekannte Wort "wenn doch schon die Blumen, die heute blühen und morgen ins Feuer geworfen werden so schön und einzigartig sind, wie viel mehr ihr...". Und mir wurde bewusst, wie unendlich reich an Schönheit und Einzigartigkeit eigentlich meine Tage, mein Umfeld ist - wenn ich Augen habe, dies zu sehen. Daher wünsche ich Dir heute grosse, offene und bereite Augen, die unendliche Schönheit um dich herum wirklich zu sehen und dich daran zu erfreuen. Ich wünsche dir einen aussergewöhnlichen Tag! --- Send in a voice message: https://anchor.fm/audiostretto/message

Programa radial "Una Cita con la Vida" con el Pastor Carlos Villegas de la Iglesia Vida Plena Internacional En donde encontrarás una palabra de aliento y bendición de parte de Dios. En Maracay, Estado Aragua, Venezuela.

Amazon is spending Billions to bring Lord of the Rings to the small screen Margarite – I am a godmother and Catholic. The godfather is Baptist. Is this ok? Patrick shares a statement from Archbishop Samuel J. Aquila on the deadly shooting in Boulder and calls for a “Conversion of Hearts”. All show notes at The Patrick Madrid Show: April 26, 2021 – Hour 2 - This podcast produced by Relevant Radio

In this episode, Marcus Edwardes speaks with Alex Margarite, a leadership recruiter who began his career in research for the executive research firm Isaacson, Miller and went on to become Head of Talent Research and Engagement at Asana before ultimately becoming the TA Lead for leadership roles there.Alex is a lifelong singer and a musician trained on multiple instruments in jazz and classical. And he’s a fellow spinning instructor.Listen in as Alex shares the most refreshing part about moving from being an external to an internal recruiter and the differences he has observed between the two.He also gives his thoughts on behavioral interviewing and its advantages over situational interviewing.Finally, Alex explains why rejecting a candidate on the basis of “culture fit” is almost always a smokescreen, and why his goal at every interview is to elicit “explicit and radical honesty” from his interviewees.What You’ll Learn in This Episode:●      [04:12] Moving from being an external to an internal recruiter●      [06:18] Why it was a relief to now be responsible for only one client●      [10:06] Frustrations that Alex experienced in internal recruitment●      [13:24] Addressing the claim that internal recruiters don’t headhunt●      [15:18] Differences in approaches between external and internal recruiters●      [20:09] How the stakes differ for internal recruiters●      [26:24] Is it any harder to reject a candidate when you’re internal?●      [29:00] Are active candidates treated differently from passive candidates?●      [30:00] How status updates differ in importance for internal recruiters●      [32:39] Alex’s thoughts on behavioral interviewing●      [39:18] Does behavioral interviewing accommodate different personalities?●      [40:50] Does behavioral interviewing reduce the need for subjective evaluation by the recruiter?●      [42:52] Alex’s thoughts on culture fit in a society that aims to have more inclusive and diverse workplaces●      [46:07] Why Alex sets up his interviewees for “explicit and radical honesty”Key quotes:●      “Executive search consultants have such commitments to process—a clean, repeatable process that has some sort of real legacy behind it.”●      “If you are someone working with a recruiter, whether internal or external, the quality of the relationship (like any relationship) is exclusively based on how much you put into it.”●      “I think, as an internal recruiter, you have a little bit less in common with a consultant and more in common with a salesperson.”●      “Behavioral interviewing is more accommodating than situational interviewing to a broader set of personality, communication, and even cognition types (or folks that approach problem-solving differently) because it gives them the chance to describe the way that something happened through their own words.”●      Values are not necessarily the same thing as culture. Culture is the thing that forms around values.Resources Mentioned:●      Asana

Vladimir Bajagić je pokrenuo Majstora i Margaritu 2017. sa prijateljima u maloj radnji u Balkanskoj ulici u Beogradu. Ove godine ova prelepa picerija je uvrštena na listu 50. najboljih u Evropi (van Italije) i skoro se preselila u veći prostor u Vuka Karadžića, sve tokom jedne od najvećih kriza u ugostiteljstvu. Sa Vladimirom sam pričao o putu do Majstora i Margarite, izazovima koje je donela pandemija kao i o lepotama preduzetništva, uprkos svemu. Više na TheNutshelltimes.com Podržite na patreon.com/belgrade ili paypal.me/sgarcevic

Are there regrets for a first generation American whose parents emigrated to the United States from Haiti?   Absolutely,  especially when your parents had to work tirelessly so they could pay bills,  put food on the table and send you  to college.  Life was not easy, yet it never stopped Mike's parents from working hard.Having an ambitious mother, demonstrated that you do whatever you need to do to get by. There was one woman who made it possible for the Pierres to start a new life in America. Not everyone has an angel, but Margarite had Mrs. Lovell. 

Nick takes us through an in-depth look at the full history of cymbals, bronze, the iconic brands such as UFIP and Paiste, and all of the processes that are used around the world to create cymbals through time. The episode starts 7000 years ago and works up to the modern revolution of independent cymbal makers like NickyMoon. Nick is a master cymbal maker that has a deep passion for preserving the history of this art form. Not only does he tell us about all the milestones throughout time in China, Turkey, Europe, America and South America - but he also teaches us all of the terms and processes that are used in the process across the globe. Nick has prepared an awesome outline that will be available on www.drumhistorypodcast.com/episodes and here is a link to the Chinese cymbals from 1200 AD: http://en.wikipedia.org/wiki/Cymbal#mediaviewer/File:(Jurchen)_Jin_Dynasty_bronze Learn more about Nick at his website: https://www.nickymoon.com/ And find him on Instagram at @nickymoon_cymbals

Nick takes us through an in-depth look at the full history of cymbals, bronze, the iconic brands such as UFIP and Paiste, and all of the processes that are used around the world to create cymbals through time. The episode starts 7000 years ago and works up to the modern revolution of independent cymbal makers like NickyMoon. Nick is a master cymbal maker that has a deep passion for preserving the history of this art form. Not only does he tell us about all the milestones throughout time in China, Turkey, Europe, America and South America - but he also teaches us all of the terms and processes that are used in the process across the globe. Nick has prepared an awesome outline that will be available on www.drumhistorypodcast.com/episodes and here is a link to the Chinese cymbals from 1200 AD: http://en.wikipedia.org/wiki/Cymbal#mediaviewer/File:(Jurchen)_Jin_Dynasty_bronze Learn more about Nick at his website: https://www.nickymoon.com/ And find him on Instagram at @nickymoon_cymbals

Francisco Suniaga es el invitado de Daniel Chapela y Carlos Bustamante en un nuevo episodio de Encuentros Mundanos. Abogado y profesor universitario, Suniaga incursionó en el mundo de la escritura cuando ya había cumplido los 50 años y publicó La Otra Isla, primera de una trilogía cuyo protagonista nuclear, el abogado José Alberto Benítez, funge como hilo conductor de Esta Gente y Adiós Miss Venezuela, las otras dos obras que completan la saga. Nacido en la Isla de Margarita, Suniaga es el autor de El Pasajero de Truman, novela que fue récord de ventas en el país y un suceso literario en la Venezuela del Nuevo Milenio. El texto recrea la vida de Diógenes Escalante, el hombre llamado a encarnar la sucesión hacia la democracia en tiempos del gobierno de Isaías Medida Angarita, víctima de un ataque de locura días antes de asumir el rol histórico para el que parecía destinado. Suniaga es, además, un reconocido aficionado de los Navegantes del Magallanes, cuya pasión dejó claramente plasmada en Magallanes, crónica de una devoción. Encuentros Mundanos: @encuentrosmundanos (Instagram) | @encuentrosmund1 (Twitter) Carlos Bustamante: @carlosbuk (Instagram y Twitter) Daniel Chapela: @dchapela (Instagram y Twitter) Francisco Suniaga: @FSuniaga (Twitter) @fsuniagaf (Instagram) Temas musicales: Música y letra de Chebeto Requena El Abrazo Margariteño, verso declamado en la voz de Ángel Marino Ramírez Domitila Así es Francisco Suniaga Billo's Caracas Boys "No hay quien le gane al Magallanes"

A peaceful Black Lives Matter March was planned for July 18 in Pleasant Valley, NY. Instead, violence and chaos ensued at the hands of hostile counter-protesters, and the police did next to nothing to stop it. Margarite Pastor and Dana Bol were peacekeepers at the rally, and they join us to discuss what took place that afternoon.

In this conversation Casey Margarite Field, a faith-filled Social Pioneer tells us about not needing permission to step into your calling as an Empowerful Leader; something she learned from her Mentor.  Listen to learn about the question "… am I doing the actions of someone that I would want to follow?" Find Casey Margarite Field on Linkedin https://www.linkedin.com/in/caseyfield/ Hosted by Leslie Mizerak of Mizerak Coaching, Leadership & Business / Productivity Coaching If you would like to learn more about Coaching & Workshops visit MizerakCoaching.com Contact Leslie at Hello@MizerakCoaching.com

Un placer siempre conversar y compartir con uno de los personajes más talentosos y carismáticos de la narración y el comentario deportivo. Desde su encierro en Margarita hace gala de su buen humor y de su reflexiva preocupación por el futuro de todos, después de la pandemia. --- Send in a voice message: https://anchor.fm/luis-enrique-sequera/message

Another glorious spring episode to answer your gardening questions! This week, Nathan helps Jayne with making a big move from near Canada to Central Florida! She wants to take with her her mother's peonies that were planted in 1952 and Nathan gives her tips for a successful move. John blames his wife for some tree damage caused by a lawnmower, but no worries, Nathan tells him how his tree will respond and what he can do for it. Hopefully John doesn't get damaged for blaming his wife! Then we tackle the fungus among us! Pam has some alien organism growing on her juniper but Nathan helps calm her extraterrestrial fears! It's just a common fungi, not ET. Lastly, Margarite has some fungal problems as well on her azaleas. Nathan helps her with steps to rid her azalea bed of the problem!. If you have a question you need answered, leave one for Nathan here.

Are there regrets for a first generation American whose parents emigrated to the United States from Haiti?   Absolutely,  especially when your parents had to work tirelessly so they could pay bills,  put food on the table and send you  to college.  Life was not easy, yet it never stopped Mike's parents from working hard.Having an ambitious mother, demonstrated that you do whatever you need to do to get by. There was one woman who made it possible for the Pierres to start a new life in America. Not everyone has an angel, but Margarite had Mrs. Lovell.  

En este Corito Breve Javier Lara (En twitter @vzla_apesta) y Doriann Márquez (En twitter @Hostioso0294), por cortesía de nuestro proveedor y patrocinante Charqxpress ( En Instagram @charqxpress), traen el episodio más charcutero del Corito, full queso y con abundante jamoneo, por sugerencia del amigo de la casa y fotográfo estrella de la AFP Cristián Hernández (En Twitter e Instagram @FortuneCris). Así, tocan el tema de algunos amoríos relevantes del Libertador Simón Bolívar, excluyendo a propósito el tan documentado romance con Manuela Sáenz al ser tan excesivamente tratado ya por los medios. De esto modo los muchachos muestran la faceta más chancera-romántica del padre de 5 naciones para reafirmar una vez más que Bolívar más que un héroe mitológico, era un tipo como tú y como yo. Colocan de primero su matrimonio con María Teresa Rodríguez del Toro y Alayza, la única mujer con la que contrajo nupcias, en un breve pero intenso romance, solamente interrumpido por la circunstancia lamentable de la muerte de ella al poco tiempo de casados, torciendo así el destino de nuestro Simón, pasando de la vida de aristocráta, a la vida de político y guerrero. Continúan con la etapa del “Bolívar Margariteño” que tiene relaciones carnales con sus primas. Siendo la primera Fanny Du Villars en el París de la Revolución Francesa y los primeros días de Napoleón; y la segunda Isabel Soublette Jérez de Aristeguieta, hermana del prócer Carlos Soublette, mujer de gran belleza de la Caracas de los tiempos de la Campaña Admirable, con quién al finalizar el romance tuvo la relación ideal que se debe tener con una ex novia. Posterior a su etapa del pastel de Chucho y el Galerón, comentan el romance con Josefina Machado que fue capaz de hacer que nuestro héroe parara la mayor empresa militar en la que se había involucrado hasta los momentos (Expedición de los Cayos) solo por esperarla. Siguen con el cuento de su amorío en Jamaica con la dominicana Julia Corbier, cuyos escarceos hacia su cama lo salvaron de estar en el lugar equivocado durante un atentado ordenado por Pablo Morillo, demostrando como el queso salva vidas. Finalizan con el relato de su amorío con Bernardina “La Melindrosa” Ibañez, dama de la sociedad neogranadina con la que se escribía cartas y whatsapps muy intensos que ratifican que en momentos, Bolívar era tan romántico como Andy el Poeta Tuki o el Boleta Enamorado. Suscríbete al canal, comenta, da like, síguenos en twitter, recomiéndanos, sugiere temas y lanzate un romantiqueo bolivariano con la chamita, escríbele a ver que tal y si da señales de ir pendiente, escríbele sus merecidas cartas bolivarianas por Whatsapp manao. Este episodio es traído gracias a nuestros aliados comerciales y panas de Abastos La Venezolana C.A. (En IG @abastoslavenezolana) con la cerveza más fría de Caracas allá en Capuchinos, y Charqxpress (@charqxpress) los que te envían la mejor charcutería directo adónde estés, al mejor precio. --- Send in a voice message: https://anchor.fm/coritohistorico/message

On this episode we spoke Chris Margarite from Kill Verona, Time and Shark Attack. He is also a co-owner of Low Dose Records. Songs By: Time Kill Verona American Royalty Brother Hawk Mind Power Thanks for all the support and share and subscribe!! YOU CAN FOLLOW US ON.... Twitter - @ISN_podcast Facebook - www.facebook.com/theillstreetnewspodcast Facebook Group Page - illstreetnews  Instagram - @illstreetnews Email us - illstreetnews@yahoo.com Leave us a voicemail: 267-297-4627 YOU CAN LISTEN ON..... Soundcloud - https://soundcloud.com/illstreetnews iTunes - itunes.apple.com/us/podcast/ill-s…d1111993800?mt=2 Stitcher - www.stitcher.com/podcast/ill-street-news Spotify - https://open.spotify.com/show/1G2SBJEWGhQLxbL4c7tsPO Google Podcasts and many other podcast platforms!

Welcome to episode 9. In this episode, still with Clare Women's Network, a member of the network that was unexpected became interested in taking part in the project after a chat over a cup of tea with some of the other women. Margarite is from Poland and has been living in Ireland for 2 years. For the Love of Mary is a podcast series that tracks my journey to finding the relationship between the Virgin Mary and the position of women in Ireland. It is told through the conversations and stories shared with some of the most amazing women on this island.My practice as an artist is very much founded in the idea of gathering the stories of women and this project started with, wouldn’t it be great craic if… supported by the Arts Council of Northern Ireland SIAP award, I was able to travel to meet with women, research the ideas that came up in our conversations, document shrines, all with the view of getting to the bottom of why she’s so prevalent in Irish culture and create a new works of spoken word and poetry.I had no script, no questions drafted, what you’re about to hear are all very much responsive conversations.I hope you enjoy this journey as much as I did.And don’t forget to share and subscribe.

Just because someone is beautiful doesn’t mean they aren’t a threat. And just because someone appears to just be helping you doesn’t mean you aren’t really just some part of their personal agenda…Staring - Cori Andre as Flynn, JD Smith as Gabe, Casey Cardoza as Liz, Chris Kasper as Miller, Hayden Hodges as Jack, Mike Allender as Max, Patrick O'Quinn as Kelly, Carla Pea as Margarite, and Anu O’Quinn as Victor.You can help support Break Channel 13 as a Patreon supporter at www.patreon.com/Break13Thanks for listening!Music credit to bensounds.com

Marko Jankowics a drug trafficker of LSD. He uses women who pose as being pregnant in order to get his drugs into the USA through Canada. Meanwhile Minister D, a professional eaves dropper has been bugged many phones over the years to get rich off of bad guys. Support the Show! Be sure to #FillTheFedora on Patreon. Case Profile for #58 Marko Jankowics and #99 Minister D In this two hour event for The Blacklist, hour one treats us to #58 Marko Jankowics a drug trafficker of LSD. He uses women who pose as being pregnant in order to get his drugs into the USA through Canada. Turns out that his girlfriend is none other than Margarite Renard, the nurse that Jennifer and Liz are looking for. When they try to kidnap Margarite, Jennifer gets taken and Liz barely escapes. But now in a bind she has to go to the two men in her life to help her out of this sisterly jam, Ressler and Red. In hour two we meet #99 Minister D, a professional eaves dropper who has bugged many phones over the year to get rich off of bad guys. Turns out though In December of 1990, he just happened to tap the phone call between one Katarina Rostova and Alan Fitch conspiring to frame Raymond Reddington. It is this tape the task force must get in order for Red to not be found guilty for treason. Be sure to answer our profiling question of the week: Did Dembe lie to Red about Liz?? Visit our feedback page to leave a response or call +1 (304) 837-2278. #58 and #99 In Pictures Here are a just a few of our favorite scenes from this week.   The Music of #58 and #99 In the first hour when Liz and Jennifer say goodbye we hear “Paper Aeroplane” by Angus and Julia Stone, then at the end of the first hour we hear “Too Dry To Cry” by Willis Early Beal. In the second hour as Dembe searches for a way to identify the caller and the team uncovers the listening post we hear “White Glass” by LOMA, then as Dembe and Liz chat while Aram comforts Samar we hear “7 and The Fall” by Jesse Marchant. You can hear these songs via the official Blacklist playlist on Spotify or the same playlist recreated by us on Apple Music. Keep Connected Each week of The Blacklist Exposed will take a deep look at both the minor and major plot lines to this fantastic series. Be sure to subscribe and review us in Apple Podcasts, Stitcher, or through whichever podcast app you prefer. Also check out our other Golden Spiral Media Podcasts. A special thanks to Veruca Crews for creating our podcast cover art. If you love it, be sure to check out the rest of her Blacklist and other artwork on her tumblr page. Thanks for listening! We’ll talk to you soon. In the meantime, be sure to keep yourself off, The Blacklist.  Send Us Feedback: Check out our Feedback Form! Call our voicemail: (304)837-2278 Email Us Connect With Us: Facebook Community Twitter Instagram Tumblr Troy's Twitter Aaron's Twitter   Subscribe to The Blacklist Exposed: Apple Podcasts,  Google Podcasts,  Spotify,  Pandora,  RSS Feed

Bienvenidos a ERA Magazine, el podcast de la música independiente española. En el capítulo de hoy, pasarán por nuestro micrófono el grupo manresano Puput, música ensoñadora. Buenos días. Antes de comenzar comentar dos cositas rápidas. En primer lugar, los servicios de diseño web de ERA Magazine. Si visitas eramagazine.fm/web verás las tres opciones que te ofrecemos, con tienda online y sin tienda online, a unos precios muy asequibles. Y, sobre todo, te enseñamos a manejar tu propia web. Y en segundo lugar, la nueva opción que ha creado iVoox para apoyar a los creadores de podcast. Si visitas el perfil de ERA Magazine verás un pequeño botón que pone “Apoyo” y desde 1,49 euros al mes podrás ayudar a que sigamos descubriendo más propuestas emergentes. Sé un mecenas de ERA Magazine. Tercer disco de los manresanos Puput, que lleva por título Purga (Hidden Track Records, 2018), y que parece haber afianzado en las canciones ese aire ensoñador, dreampop, que evoluciona a lo largo del disco a guitarras más cercanas al post rock. Todo ello unido a una voz que se asemeja a cantos gregorianos en un plano más alejado de lo habitual, confieren a su música un halo místico e hipnótico a la vez. Vamos hasta Barcelona para ver lo que nos cuenta Jordi Portabella, guitarra y voz del grupo. Evolución interior # Jordi, bienvenido al podcast de ERA Magazine. # En primer lugar, ¿qué nos vamos a encontrar en este nuevo disco. # Y lo vuestro son las atmósferas envolventes y el dreampop, principalmente. # Turno de la primera canción de las cuatro que venís a presentar, “Margarite”. # Habladme de la grabación del disco y de la producción de Jorge Matas y Ferrán Palau. # Me interesa mucho esa evolucipón más hacia el post rock del final del disco. # Y en el proceso de composición ¿cuándo las canciones toman una u otra dirección, o más suaves o más enérgicas? # La segunda canción, “La Fabrique”. # Vamos a hablar de la voz tan característica en vuestra música, como de cantos gregorianos, pero en un segundísimo plano. # Y las letras, ¿de qué os gusta hablar y cómo se escriben? En muchos casos son casi imperceptibles y difíciles de entender. # Escuchamos ahora la tercera, “Boreal”. # ¿Tienes previsto tocar mucho este otoño? # La última canción que escucharemos, “Ermessenda”. Con esta canción nos despedimos por hoy. También recuerda, que si quieres ayudar a este podcast, y seguir disfrutando de la música de muchos más grupos, visita el perfil de ERA Magazine en iVoox.com, dale al botón “Apoyo” y desde 1,49 euros al mes podrás ayudar a que sigamos descubriendo más propuestas emergentes. Sé un mecenas de ERA Magazine. Porque recuerda: a la gente le encanta la música indie, pero todavía no lo sabe. Adiós. Foto Puput: David Vidal. Puput Purga (Hidden Track Records, 2018),Más informaciónFacebook | Twitter | Instagram La entrada ERA MAGAZINE #319 Puput, música ensoñadora se publicó primero en ERA Magazine.

Margarite is an M.D./Ph.D. candidate studying genetics in order to discover a cure for cancer. Help her and other New Orleans locals fight breast cancer at www.krewedepink.org Record Date: 12/14/17 -Links & Contact: Watch The Horse's Ass: www.amazon.com/dp/B07LCVXTJF Snuggly Dragon Entertainment's Website: www.snugglydragon.com Facebook Page: www.facebook.com/thatsnugglydragon Instagram: @thatsnugglydragon Twitter: @thatsnugglydrag Email: thatsnugglydragon@gmail.com --- Support this podcast: https://anchor.fm/thatsnugglydragon/support

REASON MEDIA SUPPORT #SinceWayBackWhen (707) BayArea SUNDAY SPECIALS - Easy Like Sunday Morning - Live Social Chat OnAir #Relaxed #Love Host Robert L Reason Co Host ? YOUThe 1st Caller (563) 999-3469 12 - 2 Pm Pst.  GOOD NEWS | MUSIC & SUNDAY CHAT | GOOD VIBE MUSIC By Angelia & Rob Reason 1 Reason Productions.com

We interview Kayley Margarite Whalen, an activist who works at the intersections of racial justice, LGBTQ issues, humanism, disability advocacy, immigration and drug policy reform. She is the Digital Strategies and Social Media Manager at the National LGBTQ Task Force and on the Leadership Committee of the Trans United Fund. Follow Kayley on Twitter at @LenoreGore The RESIST Podcast is hosted by @DanielleMuscato and produced by @erothco. Sign up for our newsletter at RESISTpodcast.com. We would appreciate if you could support the show at Patreon.com/RESISTpodcast Thank you for listening! #RESIST!

abermas and public sphere theory Welcome to Mere Rhetoric, a podcast for beginners and insiders about the ideas, people and movemnts who have shaped rhetorical history. special thanks to the rhetoric society of america student chatper at the university of texas at Austin.  I’m Mary Hedengren and today I’m joined by Laura Thain.   Have you spent much time thinking about coffee? If you’re a grad student, the answer is probably yes, but really do you spend much time thinking about what coffee did, especially coffee shops, especially in Europe? Coffee houses were an integral part of the Ottoman Empire in the late 15th century and they spread quickly throughout all of Europe. By the 17th century, coffeehouses, not taverns, were the places to gather in your neighborhood. And if you think about how caffeine-fueled coffeehouses differed from the sloppy drunkenness of taverns, it’s little surprise that coffeehouses quickly gained a reputation as being a place of open political and intellectual discussion. 15th century Ottomans and 20th century Seattleites alike saw the coffeeshop as a place to open up dangerous conversation. The Spanish king Charles II even tried to restrict coffee houses on the grounds that there were places where “the disaffected met and spread scandalous reports concerning the conduct of His Majesty and his Ministers” (qtd Times 23 Feb 2008). Gathering around a cup of Joe seemed to set everyone to riotous conversation, to the public discussion that led to revolutions in America and France in the 18th century, and because of this the coffeehouse became the place of obsession for 20th century philosopher Jurgen Habermas. Habermas noted an 18th century seachange in the relationship between people and sovereign. Earlier, people supported (or didn’t) their sovereign as a symbol for them: France is the king and the king is France, therefore it’s to the benefit of France for the king of France to be as rich and grand as possible, regardless of how this impacts the everyday peasant on the street. But in the 18th century, a rise in coffeehouses and the conversations they engender accompanied an increase in newspapers reading clubs, journals, salons and other groups of public political conversation. This Habermas calls the öffentlichkeit, or the public sphere. The public sphere was a dialogue, a conversation of opinions. “Is the king France? Should the king be France? Let’s hear the pros and cons, then!” Habermas drew a direct line between the increase of coffeehouses and their conversations and the toppling of the French monarchy. This public sphere isn’t a given and not every coffeehouse, town hall meeting etc. is going automatically be a public sphere. In fact, Habermas identified some of the identifying characteristics and requirements for a public sphere. 1-    First, the public sphere requires a temporary disregard of public status, according to Habermas. He believed in “a kind of social intercourse that, far from presupposing the equality of status, disregarded status altogether” () . It doesn’t work if only the princes of France get their say and the merchants don’t. Everyone needs a place at the coffee table.   In many ways, our conception of a “public sphere” as ordinary citizens in the US is so pervasive that we have trouble imagining a world without one.  But what Habermas points out is that before the birth of a public sphere in the eighteenth century, there was little linking the private sphere (the discourse of ordinary subjects of the sovereign) to the bureaucratic sphere (the discourse of the sovereign to his subjects).  Imagine if laws and edicts were all that existed to communicate between king and subject. Habermas argues that the public sphere emerged as a unique space for what were once private murmurings to have real and legitimate impact upon bureaucratic procedure under certain rhetorical constraints.  This was no pitchforks-and-barn-burning kind of conversation, but rather, the emergence of a new rhetorical practice that rapidly came to be dominated by a nascent middle class of people: the bourgeois.     2-    Talking about private and bureaucratic coming together is tricky, though.  “Private” doesn’t mean what we might think today.  In the public sphere, there needed to be some sort of common issue, a public issue of common concern. Before the emergence of a public sphere, according to Habermas, the kinds of things we think about as very public were private conversations among citizens, if they were articulated at all.  For instance, the question of whether France needs a king is a question that everyone in France is concerned about. The question of whether wine dealers in the northwest of Paris should ration a particularly good vintage is not. The question of whether Pierre ought to marry Margarite is definitely not. Often these common concerns were rarely discussed—they were given. The civic or religious authorities told the people that France needs a king and that’s that. Until the people begin sitting around in coffeehouses started asking the questions about things that they all had an interest in.   The idea that the coffee house became a new space for people who previously had no visible platform to communicate with existing power structures is really important because it signals the emergence of not just a new place to talk but a new center of institutional authority.  Habermas argues that the public sphere is an important and new site of power in the 18th century.  This might sound familiar to you if you’ve heard talk about “public discourse” in the things you read and discuss in your own life.  Public discourse and a space to have that discourse in is really important, but it’s important to understand how that space happened to read how we might read what the public sphere means as a concept today.   3-    Habermas argues that the public sphere is a public good, but in order to do so he claims that once-private-now-public issues had to be open for anyone to discuss. As Habermas said “The issues discussed became ‘general’ not merely in their significance, but also in their accessibility: everyone had to be able to participate” In coffee houses and salons, there were no rules about who was allowed to open their mouths.   The coffeehouse seems to fulfill these expectations, which is probably why Habermas was so keen on the example. But the coffeehouse wasn’t perfect and these imperfections highlight some of the problems of the public sphere in general. For instance, there were rules about who could get in the coffeehouse. While Germany made some exceptions for silent baristas, in France and Germany, women were personae non gratae in these vibrant spaces of public debate. It’s all very well to say coffeehouses were inclusive, except where they weren’t. And for that reason, Habermas’s dreamy ideal of the public sphere is seen by some as just a dream, a bourgeois dream that pretends to be inclusive but actually excludes voices of women and other minorities. The scholar who is mostly closely associated with a criticism of Habermas’s public sphere is American scholar Nancy Fraser. Nancy Fraser’s Rethinking the Public Sphere makes her three points about the public sphere to challenge Habermas’. While Habermas emphasizes disregard of public status, common issues and the freedom to open your mouth and speak, Fraser refutes these same points. When Habermas says that everyone is equal in the coffeehouse, Fraser contends that this is actually a “bracketing [of] inequalities of status” and far from removing these differences of status, “such bracketing usually works to the advantage of dominant groups in society and to the disadvantage of subordinates.” Instead of saying—inauthentically—that there is equality in the public sphere, Fraser recommends instead that we “unbracket inequalities in the sense of explicitly thematizing them.” Instead of saying that a prince and a merchant are the same in the coffeehouse, some of the conversation should be about the fact that they aren’t and why. Fraser also challenges the idea that there are common issues in the public sphere. She says that there “no naturally given … boundaries” between public issues (or “common concern”) and private ones. So remember the example about how the question of whether France needs a king being a public one while Pierre marrying Margarite is a private one? Well, what if the names were instead Louie XV and Marie of Poland? Is that a public issue or a private one? Fraser points out that many issues that were once personal issues like domestic abuse, have become public issues. As she says, "Eventually, after sustained discursive contestation we succeeded in making it a common concern". Finally, Fraser points out that not everyone is welcome to the table. Women were excluded everywhere—in clubs and associations—philanthropic, civic professional and cultural—was anything by accessible to everyone. On the contrary, it was the arena, the training ground and eventually the powerbase of a stratum of bourgeois men who were coming to see themselves as a ‘universal class’” The deception that such spheres were truly public justified the male, middle classes in making decisions that were for ‘all of France’ when, in actuality, hegemonic dominance had excluded many participants. Instead, Frase suggests that theses marginalized groups form their own public spheres, which she called Counterpublics. These counterpublics are “parallel discursive arenas where members of subordinated social groups invent and circulate counterdiscourses to formulate oppositional interpretations of their identities, interests, and needs"   Another site of vibrant research in public sphere theory is in the field of spatial rhetorics.  While Habermas arguably saw the public sphere as an ideological shift that just happened to be housed in Europe’s coffee house and salon culture, scholars like Henri LeFebvre, Edward Soja, David Fleming, and UT Austin’s own Casey Boyle are increasingly interested in talking about, to quote Dr. Boyle, “how spaces affect our shared practices and sense of identity.”  To these scholars, the coffee shop as a physical, embodied space is as important to the structural transformation of the public sphere as the folks who inhabited it.             So the next time you visit your favorite cafe and order yourself a hot beverage, think about what kind of public you’re a part of. What, if anything, do you have in common with the people around you? What are some power differentials between you? What “common concerns” do you have? And what do you think about the king of France?        

Habermas and public sphere theory Welcome to Mere Rhetoric, a podcast for beginners and insiders about the ideas, people and movemnts who have shaped rhetorical history. special thanks to the rhetoric society of america student chatper at the university of texas at Austin.  I’m Mary Hedengren and today I’m joined by Laura Thain.   Have you spent much time thinking about coffee? If you’re a grad student, the answer is probably yes, but really do you spend much time thinking about what coffee did, especially coffee shops, especially in Europe? Coffee houses were an integral part of the Ottoman Empire in the late 15th century and they spread quickly throughout all of Europe. By the 17th century, coffeehouses, not taverns, were the places to gather in your neighborhood. And if you think about how caffeine-fueled coffeehouses differed from the sloppy drunkenness of taverns, it’s little surprise that coffeehouses quickly gained a reputation as being a place of open political and intellectual discussion. 15th century Ottomans and 20th century Seattleites alike saw the coffeeshop as a place to open up dangerous conversation. The Spanish king Charles II even tried to restrict coffee houses on the grounds that there were places where “the disaffected met and spread scandalous reports concerning the conduct of His Majesty and his Ministers” (qtd Times 23 Feb 2008). Gathering around a cup of Joe seemed to set everyone to riotous conversation, to the public discussion that led to revolutions in America and France in the 18th century, and because of this the coffeehouse became the place of obsession for 20th century philosopher Jurgen Habermas. Habermas noted an 18th century seachange in the relationship between people and sovereign. Earlier, people supported (or didn’t) their sovereign as a symbol for them: France is the king and the king is France, therefore it’s to the benefit of France for the king of France to be as rich and grand as possible, regardless of how this impacts the everyday peasant on the street. But in the 18th century, a rise in coffeehouses and the conversations they engender accompanied an increase in newspapers reading clubs, journals, salons and other groups of public political conversation. This Habermas calls the öffentlichkeit, or the public sphere. The public sphere was a dialogue, a conversation of opinions. “Is the king France? Should the king be France? Let’s hear the pros and cons, then!” Habermas drew a direct line between the increase of coffeehouses and their conversations and the toppling of the French monarchy. This public sphere isn’t a given and not every coffeehouse, town hall meeting etc. is going automatically be a public sphere. In fact, Habermas identified some of the identifying characteristics and requirements for a public sphere. 1-    First, the public sphere requires a temporary disregard of public status, according to Habermas. He believed in “a kind of social intercourse that, far from presupposing the equality of status, disregarded status altogether” () . It doesn’t work if only the princes of France get their say and the merchants don’t. Everyone needs a place at the coffee table.   In many ways, our conception of a “public sphere” as ordinary citizens in the US is so pervasive that we have trouble imagining a world without one.  But what Habermas points out is that before the birth of a public sphere in the eighteenth century, there was little linking the private sphere (the discourse of ordinary subjects of the sovereign) to the bureaucratic sphere (the discourse of the sovereign to his subjects).  Imagine if laws and edicts were all that existed to communicate between king and subject. Habermas argues that the public sphere emerged as a unique space for what were once private murmurings to have real and legitimate impact upon bureaucratic procedure under certain rhetorical constraints.  This was no pitchforks-and-barn-burning kind of conversation, but rather, the emergence of a new rhetorical practice that rapidly came to be dominated by a nascent middle class of people: the bourgeois.     2-    Talking about private and bureaucratic coming together is tricky, though.  “Private” doesn’t mean what we might think today.  In the public sphere, there needed to be some sort of common issue, a public issue of common concern. Before the emergence of a public sphere, according to Habermas, the kinds of things we think about as very public were private conversations among citizens, if they were articulated at all.  For instance, the question of whether France needs a king is a question that everyone in France is concerned about. The question of whether wine dealers in the northwest of Paris should ration a particularly good vintage is not. The question of whether Pierre ought to marry Margarite is definitely not. Often these common concerns were rarely discussed—they were given. The civic or religious authorities told the people that France needs a king and that’s that. Until the people begin sitting around in coffeehouses started asking the questions about things that they all had an interest in.   The idea that the coffee house became a new space for people who previously had no visible platform to communicate with existing power structures is really important because it signals the emergence of not just a new place to talk but a new center of institutional authority.  Habermas argues that the public sphere is an important and new site of power in the 18th century.  This might sound familiar to you if you’ve heard talk about “public discourse” in the things you read and discuss in your own life.  Public discourse and a space to have that discourse in is really important, but it’s important to understand how that space happened to read how we might read what the public sphere means as a concept today.   3-    Habermas argues that the public sphere is a public good, but in order to do so he claims that once-private-now-public issues had to be open for anyone to discuss. As Habermas said “The issues discussed became ‘general’ not merely in their significance, but also in their accessibility: everyone had to be able to participate” In coffee houses and salons, there were no rules about who was allowed to open their mouths.   The coffeehouse seems to fulfill these expectations, which is probably why Habermas was so keen on the example. But the coffeehouse wasn’t perfect and these imperfections highlight some of the problems of the public sphere in general. For instance, there were rules about who could get in the coffeehouse. While Germany made some exceptions for silent baristas, in France and Germany, women were personae non gratae in these vibrant spaces of public debate. It’s all very well to say coffeehouses were inclusive, except where they weren’t. And for that reason, Habermas’s dreamy ideal of the public sphere is seen by some as just a dream, a bourgeois dream that pretends to be inclusive but actually excludes voices of women and other minorities. The scholar who is mostly closely associated with a criticism of Habermas’s public sphere is American scholar Nancy Fraser. Nancy Fraser’s Rethinking the Public Sphere makes her three points about the public sphere to challenge Habermas’. While Habermas emphasizes disregard of public status, common issues and the freedom to open your mouth and speak, Fraser refutes these same points. When Habermas says that everyone is equal in the coffeehouse, Fraser contends that this is actually a “bracketing [of] inequalities of status” and far from removing these differences of status, “such bracketing usually works to the advantage of dominant groups in society and to the disadvantage of subordinates.” Instead of saying—inauthentically—that there is equality in the public sphere, Fraser recommends instead that we “unbracket inequalities in the sense of explicitly thematizing them.” Instead of saying that a prince and a merchant are the same in the coffeehouse, some of the conversation should be about the fact that they aren’t and why. Fraser also challenges the idea that there are common issues in the public sphere. She says that there “no naturally given … boundaries” between public issues (or “common concern”) and private ones. So remember the example about how the question of whether France needs a king being a public one while Pierre marrying Margarite is a private one? Well, what if the names were instead Louie XV and Marie of Poland? Is that a public issue or a private one? Fraser points out that many issues that were once personal issues like domestic abuse, have become public issues. As she says, "Eventually, after sustained discursive contestation we succeeded in making it a common concern". Finally, Fraser points out that not everyone is welcome to the table. Women were excluded everywhere—in clubs and associations—philanthropic, civic professional and cultural—was anything by accessible to everyone. On the contrary, it was the arena, the training ground and eventually the powerbase of a stratum of bourgeois men who were coming to see themselves as a ‘universal class’” The deception that such spheres were truly public justified the male, middle classes in making decisions that were for ‘all of France’ when, in actuality, hegemonic dominance had excluded many participants. Instead, Frase suggests that theses marginalized groups form their own public spheres, which she called Counterpublics. These counterpublics are “parallel discursive arenas where members of subordinated social groups invent and circulate counterdiscourses to formulate oppositional interpretations of their identities, interests, and needs"   Another site of vibrant research in public sphere theory is in the field of spatial rhetorics.  While Habermas arguably saw the public sphere as an ideological shift that just happened to be housed in Europe’s coffee house and salon culture, scholars like Henri LeFebvre, Edward Soja, David Fleming, and UT Austin’s own Casey Boyle are increasingly interested in talking about, to quote Dr. Boyle, “how spaces affect our shared practices and sense of identity.”  To these scholars, the coffee shop as a physical, embodied space is as important to the structural transformation of the public sphere as the folks who inhabited it.             So the next time you visit your favorite cafe and order yourself a hot beverage, think about what kind of public you’re a part of. What, if anything, do you have in common with the people around you? What are some power differentials between you? What “common concerns” do you have? And what do you think about the king of France?        

Matt welcomes James Cavello and Margarite Almeida, the dynamic entrepreneurial curators for “Art Hawaii International” a new contemporary art fair created for Hawaii! Listen in to find out about this transformational happening at the Convention Center. https://www.arthawaiifair.com

It's questions and ACTIONS Friday! This week I'm tackling TWO questions. Because one of them is about the show itself---and that almost feels like cheating, doesn't it? But, you ask, I answer. So we'll talk about the show for a minute, then dive into to the feature segment. First, long-time listener Jonathan wrote in asking- "Where's the old health segment? what about productivity tools?" It's a great question, and though I've mentioned it at the beginning of the season, there is a bit more to the story. As always, I'll tie this back to practical business lessons you can use in your own life and coaching practice---or whatever field you're in. Second, Margarite asks: "I just booked my first business coaching client, but I'm not sure what to do? I really want to make a good first impression, but am nervous about how it might go. Any pointers?" Can I level with you? I still---almost 3 decades into this business--get butterflies. Especially when working with brand new, or unknown clients. But there are some excellent strategies to tackle this one. I've got 5 suggestions for you to help soothe the worries, and keep your session focused on value delivery. Lots to cover, so let's get rollin'! https://corbinlinks.com/cls019

Obras de Heitor Villa-lobos, Inocente Carreño, Jorge Morel y Silvestre Revueltas nos llevarán a Brasil, México, Venezuela o Argentina, con un repertorio inspirado en el imaginario infantil. Comenzamos con Philippe Jaroussky interpretando la célebre nana Drume negrita. Repertorio: A prole do bebé, de Villa-lobos; Margariteña, de Inocente Carreño; Berceuse, de Jorge Morel; Canciones infantiles creadas por Silvestre Revueltas sobre versos de Federico García Lorca. Escuchar audio

Gregg Margarite is creative in many different fields, and so am I. We didn’t get into the specifics of any creative field, but had a great discussion about being someone trying to make their way in a world that likes to put people in boxes. Links: vitroglyph.com – glass art by Henner Schroder, with help […]

Gregg Margarite is creative in many different fields, and so am I. We didn’t get into the specifics of any creative field, but had a great discussion about being someone trying to make their way in a world that likes to put people in boxes. Links: vitroglyph.com – glass art by Henner Schroder, with help […]