Podcast appearances and mentions of Martin Shaw

Spooky Summer - Martin Shaw - 2 Weird 2-B FakeScottish author, Martin Shaw, steps into Spooky Summer swinging! Please, welcome Mr. Shaw as he tells us what it's like being a paranormal author, highlights his work, and reads a most excellent passage from his newest book, "Too Wierd II Be Fake".Martin's books available:https://www.amazon.com/stores/Martin-Shaw/author/B0CMC2ZSNP?ref=ap_rdr&shoppingPortalEnabled=true&ccs_id=0b6a397c-b35a-41d8-9f09-4d994ab44a33Martin's appearance on Paranormal Patio:https://open.spotify.com/episode/6viiBA5L3R7lsHe8qtHVGQ?si=9mvOllMYToqXP95yzl5dnAMartin and Steve join Jason and Tobias Weyland for a "Call of Cthulhu" Adventure:https://www.youtube.com/watch?v=bdMvfCju2rISteve Berg LInks:https://www.patreon.com/HiStrangenesslinktr.ee/stevebergWebsite: https://www.histrangenesspod.com/Web design: Sonia LenardonPretty please subscribe and leave a review!

On this episode, my guest is Lewis Winks, a researcher, writer and campaigner who specialises in nature connection, cultural and behavioural change, and has a background working in the environmental and outdoor education sector. He joins us on behalf of the Right to Roam campaign as well as the Stars Are For Everyone campaign, the latter which he helped spearhed to defend wild camping rights on Dartmoor.Since 2021, Right to Roam has been organising peaceful trespasses into some of the vast areas of countryside from which the public are currently excluded. They follow the tried and tested access code which governs Scotland's right of responsible access, respecting privacy, crops and nature – all while seeking to leave a positive trace and practising deep care for the natural world: a concept they call Wild Service. Their vision is of a future countryside in which people not only enjoy the physical, mental and spiritual benefits of nature but serve as its guardians too.Show Notes* Right to Roam's origins (Guy Shrubsole & Nick Hayes)* The Stars Are For Everyone (Dartmoor National Park)* The right to wild camp in England* The commons and the enclosures* Taking back trespass* The shadow places of fortress conservation* Wild service* Levellers and landlordism* Deifying dispossession* The community right to buy* International solidarityHomework* Right to Roam UK - Website - Instagram - Twitter - BlueSky* Wild Service (Book)* The Book of Trespass* Who Owns England?* Val Plumwood* Survival International* S3 #2 | Decolonizing Conservation in Africa & Beyond | Fiore Longo (Survival International)* S5 #5 | Fortress Conservation in the Congo w/ Martin Lena & Linda Poppe (Survival International)* International Land CoalitionTranscriptChris: [00:00:00] Welcome, Lewis, to the End of Tourism Podcast.Lewis: Good to be here. Hello, Chris.Chris: Yeah. I'd like to thank you for your willingness to join me today on behalf of your comrades and colleagues at Right to Roam, as well as those of The Stars Are For Everyone. And I'd like to begin by asking you where you're tuning in from today and what the world looks like there for you.Lewis: Well, I'm currently in South Devon, where I live in the southwest of England. And I live in a town called Totnes, which is just on the edge of Dartmoor National Park. But the town that I live in has grown up around a river - the River Dart. And so that's a short walk from where I live.And, yeah, obviously, the river's shaped this place, from its headwaters up on Dartmoor, all the way down to the kind of rugged coast. So, I feel very lucky that, not far from where I live, there's a whole range of [00:01:00] landscapes, but not without their challenges.Chris: Yeah, certainly. I remember, not just a few years ago, I was there in Totnes, visiting for the first time, and I had the great honour of getting to explore Dartmoor as well, in a place not too far from where some of my old ones are from, in Devon, in Exeter.Lewis: It's a great place. I mean, Dartmoor is, on global standards, a very tiny national park, really, but I think for people like myself that live near it, to have this kind of expansive space to be able to walk for days sometimes in this sort of landscape, seemingly without boundaries, without walls, without fences, is amazing, in what feels like quite a contained landscape, a kind of patchwork of fields and enclosures. And so, a lot of people are drawn to Dartmoor because of its openness. But that also is an issue, I think. A lot of us here that live in this area are very much working on ecological [00:02:00] issues and challenges, and lots of those are found up in the national park.Chris: Well, would we all be so lucky to have such spaces to walk and roam. On that point, I'd like to ask you if you'd be willing to offer our listeners a little bit about what your organisation, The Right to Roam (in the UK), does there and your role in the organisation.Lewis: Sure, yeah. Well, the Right to Roam campaign, I mean, we've been established only for a few years in our current format, really. We were born out of the pandemic. We were formed principally by two of the co-founders of the campaign, Guy Shrubsole and Nick Hayes, who had both written books at the time and sat together around a kitchen table in 2020.Nick had written a book called The Book of Trespass, which kind of brought into public conversation this kind [00:03:00] of idea that there are places we are not supposed to be and not allowed to go, and challenging the kind of “why,” asking that question of, “Why is this? What's the historical context for our exclusion from landscapes? And through a series of adventures and walks into landscapes, he challenged that in his book. And it's an amazing primer, really, I think, for something that a lot of us take as a given, which is that we live in the corridors, really, between these vast estates here in England and in Wales, and we're excluded from much of the land. And so, it was quite a game-changing book, really, to sort of start to question that kind of assumption, that if you step off those narrow corridors, you are trespassing.And then in the meantime, Guy had written a book called Who Owns England?, asking questions of, “ Who does the land belong to? Who owns the title deeds? And really, most of us don't know. I mean, the government doesn't even really know who owns lots of land. And so, Guy embarks on this project, which he's been working on now [00:04:00] for the last decade or so, to try to find out and try to get more transparency, and really to bring about more democracy in how land is managed and how decisions are made, and really who has a stake in the land in England.And so these were kind of natural collaborators, really. And they sat around this table, and they formed this campaign called Right to Roam, which was really just to ask a simple question, which is, “Why do we not have a right of access to land in England?” And to call for new legislation for greater rights of access so that people can feel they have a greater stake in the landscapes around us.So we're a small team. We're a very much a grassroots campaign. We're not backed by big funders. We don't have any office space. We're just distributed across England, Wales and Scotland. And then, there are just six of us in the kind of core team. But we also have a network of almost [00:05:00] 20 local groups of people who are doing just amazing active work on the ground within communities to push for access reform.And we're funded by about 650 of those supporters who just give a small amount every month. So we're really just beholden to the people that are pushing for these kinds of changes. And we think we're getting somewhere. The conversation is shifting, socially and politically. We've still got somewhere to go, but we're hoping to bring about that change in law before too long.Chris: Hmm. Thank you, Lewis. And what drew you personally to the organisation?Lewis: Well, I live, as I said, down in Devon, and one of the things that happened back in 2022, was that one of the larger landowners in Dartmore National Park decided that he was gonna challenge this historic right that we have here, which is very unusual in England - the right to sleep out under the [00:06:00] stars, the right to wild camp, out in this kind of amazing landscape of Dartmoor.So, this landowner, Alexander Darwall, took the national park to court, and I was one of a few people who got together in the early days of that court case and said, “Right, we need to campaign on this. We need to stand up for these historic customary rights that have existed here and that have given so many people, these beautiful life-shaping experiences over generations.” And he was trying to snub them out. And so we thought, “let's campaign on this.”We set up a campaign called “The Stars Are for Everyone,” to protect those rights, but also to kind of say, “ Well, isn't it just mad that these rights only exist in this tiny corner of England? Shouldn't they exist also elsewhere?”Our intention right from the beginning of that campaign was to transform a court case that was about defending a set of rights into something which was really about taking a giant leap forward and putting in place something much [00:07:00] better for people in the future. And over the course of three years, that campaign was really dynamic, creative, and brought together loads of people.We actually lost the right to wild camp in early 2023. The landowner was successful in overturning that right in the High Court. And just one week after that court decision, we got together with three and a half thousand people up on quite a remote part of Dartmoor, probably one of the biggest land rights protests that we've seen since the 1930s in England. And, the voices of those people were really just... I mean, the ripples went out far and wide. I mean, we were sort of met with international support and interest. And, politically, overnight, it changed the conversation on access in England.And, really to fast forward to the present day after two more court cases, including it being escalated to the Supreme [00:08:00] Court, unanimously in the Supreme Court, the judges agreed that the case should never have been brought. And actually, then, we were able to reassert those rights as they had already existed.And so, not only have we got those rights back, we are now in a much better position, we think, to call for those rights elsewhere. And so my campaigning with the Right to Roam campaign really was kind of came out of this campaign for wild camping, to sleep under the stars.Chris: Mm-hmm. Wow. Wow, I remember, I think that was probably the thing that really drew me, for the first time, to the organisation and the work that you and your team are doing there in England, was through the social media awareness that the storyteller Martin Shaw was bringing to that campaign. Really amazing. And so, I wish nothing but blessings upon your feet and your work. It's incredibly important, and perhaps, a kind of [00:09:00] pioneering way of bringing this kind of organising and this kind of awareness to other places in the world where such access is also needed.But before we dig deeply into that work, I'd like to perhaps offer a little bit of context for our listeners in terms of the history of access in the UK to what is often referred to as “the commons.” And so, I'm wondering if you would be willing to offer a bit of historical background about what we mean when we talk about “the commons” in the English language and the history of the enclosures of the commons, that, for English people, is a kind of history that is all too well known, but for the rest of the world might be obscure.Lewis: Hmm. Well, sure. I mean, the commons, I think it's fair to say that a lot of people in England, really, this is not part of our lexicon, and our understanding [00:10:00] of the land.And, I think that demonstrates really just how effective the loss of commons has been here, is that there's not a broad understanding of what they were or what they are. But the commons really are... I mean, we're talking about a form of governance, a form of collective stewardship and governance for a place that transcends ownership. Commons are about how we relate to a place, and the rights that go with that place. And so, if we look at kind of property rights today, often those property rights exclude anybody who doesn't have their name on the title deed of the property.But yet, that's not always been the case. And certainly, we can still see today in England, and elsewhere globally, systems that acknowledge rights of others, and not just humans, but also kind of more-than-human rights. So in England, if you've gone back to the 1500s, [00:11:00] half of England or thereabouts, (it's difficult to be precise with this) would've had some form of common property understanding, or a kind of tapestry of rights that went with it. And that might have been rights to take firewood and fuel from land to dig peat, to graze animals, to put your pigs out to pannage for acorns. And these rites would've been particular to the landscapes that they were in. So, commoning rights were not the same everywhere. They were responsive to the wider kind of contexts, and today that figure is more like 3% of England. So, a diminishment of the commons in England has been part of our history here, and also part of the history which has affected almost the entire globe as well through colonial activities. But in England, really, this kind of experiment in sort of uprooting and unearthing cultures [00:12:00] that are deeply tied to the land was almost entirely effective at removing people's stake in land and in shoring up the rights of property owners.So, our commons, as they did exist, were fundamental to communities, were fundamental to how people sought to make a living, but also there were other things within that because commoning was about being on land that you didn't own. So with that came other things, which perhaps were taken for granted, which today we might call “recreation,” “being idle under a tree, watching the sunset”, and having those kinds of experiences. Now, we've kind of partitioned them off and put them into national parks and kind of put them in our holiday time, and things we might do when we're on vacation as tourists. But actually, for commoners, presumably, people were spending their time with the pigs out to pannage, thinking about other things, in conversation, meeting their neighbours under trees, doing things which were convivial.And so, [00:13:00] the erasure of the commons in England, and the enclosure acts, which sort of set about to diminish the commons and put them more firmly into private ownership, was also about a loss of community and people's stake in landscapes and also their ability to kind of relate to one another.But I should say as well that this obviously was very intentional. This was about looking at landscape through a kind of lens, a particular form of extraction, to take money from the land. It was also about control. It was about taking people, who, through that particular lens of industrialisation, seemed to be kind of labourers, their worth was kind of in the factories, it was not out on the land. And through mechanisation, as well, obviously, this was accelerated.In the early days of the enclosures, there were anti-enclosure acts in England that sought to try to prevent some of the steamrolling over of what felt like a kind of a deep-rooted culture. But by the [00:14:00] 1600s, those anti-enclosure acts were pretty much repealed, and with them, any kind of opportunity to get back those commons was lost.Loads and loads of rebellions took place to try to prevent that. And it's really interesting to look back in English history at the richness of rebellion and how it was kind of linked to how people relate to land. Looking at this today, it's sort of fairly plain to see that there's a disconnection between people and place. And I think that that kind of keenness to reconnect is a really vital ingredient for how we can kind of push back against some of the more damaging systems that we see around us.But people were rioting against the loss of rights to be able to put pigs out amongst woods that were being enclosed for the private laws, hunting rights. And there were many, many rebellions which took place by poachers, by people that were kind of deemed to be [00:15:00] poachers, who were kind of subject to some of the most harsh laws against them. And actually, a lot of the way in which criminality is portrayed now in England comes directly from the fact that they were trying to clamp down on how property was being challenged by people that have been dispossessed from something that was seen as a common good.Chris: Wow. There's so much there in the way that traditional peoples in England previously would've stewarded the lands that they lived on, even though they didn't own them, per se, and how the enclosure of those lands also led to this degree of, I would say anyways, historically, tourism wherein, the longing to gather as a community or as a group of people, in a place in order to, as you said, even just sit idle under a tree, to learn about the place that one lives in, or other places. That tourism largely took up that mantle [00:16:00] as an industry, as a way of commodifying that human longing toward being together in a place, largely outside of strict work hours. But even during them as well. And of course, the history of tourism is such that, through the enclosures, there was a schism, as you said, that brought people into the towns and cities to work as workers, essentially, rather than stewards of land.And then their “leisure time” was also separated in order to find ways in which that longing could be fulfilled, but through the industrial means of bringing people in mass to the beach or to forests, to other lands.And we'll get to that in a moment, that notion of the kind of colonial and neo-colonial enclosures that today show up as national parks or reserves. But you did mention this rich [00:17:00] history of trespass in England. And on The Right to Roam website, it says that, “it's fair to say that none of the limited access rights established in recent generations has been won without the willingness of ordinary people to cross the lines of property.”And so, it seems to me that the work that Right to Roam is doing is picking up those anti-enclosure movements of previous centuries and bringing them into the contemporary milieu. And so, I'm curious how you imagine or how you think notions of trespass might be understood and utilised as forms of resistance to the enclosures or privatisation of common lands.Lewis: Well, trespass in England is part of civil law, so if you trespass, it's not criminal. It's not a criminal act. So the police can't be called, as long as you're not causing damage. So, in fact, it's just between you and the landowner.And I think one of the first things that we try [00:18:00] to do as a campaign when we're speaking to whether it's new groups, or people that are kind of joining us, is to say, well, actually in custom and in history, we have this right. We have this right to be on land, and that it's only really through a kind of spell that we've been put under this kind of narrative that we've been told that we don't have a right to land. That we don't go there. And so, one of the main forms of action that we take as a campaign is to trespass, is to cross those lines which feel like they're kind of physical lines when you look at a map or where you see a barbed wire fence. But actually, as soon as you cross them, they become quite arbitrary, but also political.And we try to politicise it as much as we can, because if we take it for a given that we're excluded, then we will just remain excluded. So, it's both empowering and also quite an undertaking really to trespass and to do that together is one of the most empowering things you can do as a group or as a community, to go to the places that we're told we don't [00:19:00] have a right to be, but yet when you go there, it suddenly doesn't really make sense that you are excluded.And actually, quite often, as a campaign, we're able to go to places and to learn more about them and to learn more about our landscapes just outside of the towns and cities that we live in, to feel more connected to them. And, in a lot of cases actually do work for the betterment of places as well.I mean, often we're kind of reporting illegal rubbish dumps or seeing where damaging, invasive ecological species have taken hold and or reporting pollution in rivers. And I think it is part of the work of our campaign to help people feel that they can be a part of these places.And as you've mentioned, this idea that tourism is this kind of leisure time activity that we do that feels quite extractive, actually. There's something that we can do, which is about giving back as well, and giving back to our communities. And, [00:20:00] so yeah, it's about crossing lines, and it's about kind of challenging the politics that play there, but it's also just simply about reclaiming something that has historically been a cement that's held communities together.And what we find, I think, is that across the political spectrum, in various sectors and quarters, people just see that as common sense. I mean, it's interesting being part of a campaign that is at once radical as well as being, actually, just people get it, and they want to support it. And that has really helped us, I think, make headway and make progress, because we think we make quite a good argument for why we need better access to land and why we need laws to support that. And we are receiving a good amount of support from many quarters.Chris: Thank you for illustrating that. I remember as a child in Toronto going into the valleys there and the [00:21:00] creeks, and there's, thankfully, a large system of public lands, but of course, there was some areas where you would see signs, and it says “no trespassing,” and you would see this quite a bit, more so as you left the city. And there was this kind of subtle, imposed, instilled sense in me as a child that, like, “okay, obviously I can't go here. But secondly, if I do, then I am not just a guest or a visitor, I'm a trespasser, I'm a criminal. Right?And so to return to this question of the way that governments in the last centuries have taken common lands from people and kind of converted them into what we imagined to be better, pristine environments by virtue of there being no humans.I'd like to broach this question with you because in our correspondence, you referred to, “the hidden damage done to landscapes, the displacement of damage [00:22:00] elsewhere in the name of conservation, creating pristine landscapes and how this plays out as a way to restrict land access as a rationale for exclusion, while we turn a blind eye to damage and exploitation.”You write, “we can see this on a smaller scale with regard to estate and large farms or intensive agriculture in the UK, as well as on a global scale through supply chains and trace both back to a colonial mindset.”And so, previously on the podcast, I've spoken with authors and activists in regard to conservation as a kind of neocolonization of land, both in Africa and in Asia, and we also see it in Scotland.And so, I'm curious how this shows up in the UK and in the Right to Roam's work. This notion that no humans means that somehow the ecologies of place are better off and that there seems to be hiding in these considerations, in these concepts, a kind of misanthropy, a kind of hatred [00:23:00] toward humans.Lewis: Yeah, I mean, conservation I think has been doing amazing work, has also been doing some quite troubling work, I think, over the years. There's no simple kind of response to this. Conservation by its very nature is about working in relationship with place, with people, and with the more-than-human world.And I think like any relationships, those can be difficult and also fulfilling and beneficial and sometimes both. I think conservation as a movement, if you take a historical lens on this and obviously know, looking at it through a cultural perspective, taking in place, people, and history, and thinking about it as well, not just as a kind of a single place-based concern, but also kind of more broadly on a global scale, how conservation has evolved.And it's both evolved out of a kind of a controlling mindset, but also out of a kind of almost a palliative desire to sort of ease [00:24:00] the suffering of the natural world. And I think that that, when we look at it like that, there's a kind of a deep trauma which conservation has been born from, which is that we've done such huge amounts of damage to other places, to other peoples, to our own homes, and our own landscapes here in England that our kind of desire to kind of remedy that is kind of caught up in a kind of traumatic relationship with place. And I think we've learned a lot and obviously come a long way from a kind of fortress conservation mindset, but I think that the kind of misanthropy, which has been present in conservation, still comes through sometimes.I mean, we work as a campaign with so many amazing people working on the forefront of conservation, who are working very hard to try to transform and challenge the sector that they are working within. [00:25:00] But it's kind of understandable that this history of exploitation and damage is kind of wrapped up with a desire to press the emergency button and say, “actually, we need to kind of take drastic measures here.” And for some people, that's led them down the path of wanting a very exclusionary take on how we manage these places and these landscapes.And I think that the other thing is that, what I was talking about in the correspondence that I sent to you, really, particularly inspired by the work of Val Plumwood, the amazing philosopher who took this kind of incredible view of conservation, linked it to what she called “shadow places.” The idea that actually, for every time that we create one of these kinds of islands of pristine habitat, whether it's through exclusion or whether it's through management, planning and whatever else, actually, there's a whole world of things that we displace, and we neglect to see.And we see that with our national [00:26:00] parks here in England. I think it's interesting that Dartmoor, my nearest national park, is actually, historically, it is a very managed and very industrial landscape, yet it's kind of like held up and revered as a place of ecological tranquillity.I mean, it's actually in quite a damaged state. But we see it more broadly, as well. We can see it through our supply chains in England and through food security, or what we might call food security, by basically exploiting other places, the minerals we use, the resources that we use.So many of them come from landscapes that don't have the same protections that we're sort of overlaying onto landscapes here in England. So I think that it is a complex question. I think the fact that we are dealing with the kind of fallout of empire and the colonialization of other places and our exploitation of them leads us back to this sort of issue of actually “ how do we repair our relationship with land, with people? [00:27:00] How do we come to this through a lens of collaboration between people and place that's not about, ‘this is for nature, this is for people'?”And I think, one of the most concerning things I've seen happening in recent years, is this sort of resurgence of a neocapitalist economy in the countryside that's sort of operating under the guise of wanting to protect, but actually is about excluding communities and excluding people. And some of the most amazing work that's happening in England and Wales on Rewilding is about including people and ensuring that there is a joined-up approach between people, place, and ecology.Chris: Thank you, Louis. Your professional background prior to working with Right to Roam was in outdoor and environmental education. And so I imagine that such work kind of flows fairly easily into raising awareness for public access to the commons. But it also seems to me that the [00:28:00] contemporary and commonplace relationships between people in the commons run through the government in the form of laws and regulations. And you write, “there are things you can do on public lands, and there are things you will get fined or arrested for.”And so, a system based on allowances and punishment, a system of rights. But rights do not necessarily breed responsibility. And it can be argued that rights can undermine responsibility both on personal and collective levels. A central question that arises in the debate as to whether to repeal these prohibitions on access is that a people growing up in a culture of enclosure and hypermobility, such as most urban people do these days, tend to have no personal or peripheral example of what worthy stewardship looks like.And so I'm curious, how does the Right to Roam team and perhaps other authors and activists you've come across contend with this notion? There's a mention [00:29:00] on your website of the ability of people to offer “wild service,” and I'm curious what this means in the context of rights and responsibilities.Lewis: Well, I don't think that rights necessarily undermine responsibilities. I think badly designed rights can, but I think that, in a meaningful way, rights can give people a stake. They can really say to people, actually, “ this is something which belongs to you, and that's worth defending.”If people are only experiencing the countryside through prohibition, then clearly that's gonna lead to a form of feelings of unwelcome. And I think that that kind of relationship with the countryside is damaging, and particularly, I think it damages the ideas of trust and our sense that we can actually learn to care for these places. And that's deep set [00:30:00] within the culture, I think, that we're part of. And one of the things, as you've highlighted, this challenge, which is also an opportunity, is for education. And not only do we have these very exclusionary laws, which prohibit us from accessing so much land. I mean, we're talking about we only have access to 8% of England, and about 3% of our rivers. These places also only exist in particular parts of England and Wales. So there are vast parts of the country where the countryside might as well just be wallpaper.And so, for so many people, access is a kind of an academic exercise. It's this idea that you might be able to access it, or if you have a car, you can drive to a place. So I think there's a lot of work to be done to give people the experiences that really build up that kind of culture of care, which I think... or “stewardship” is the word that you used.Getting those laws in place, getting the right to roam legislation that we're after, is the first step on the ladder. [00:31:00] And then the next step is maybe something like, “how do we put in place those systems of infrastructure and support, which we need to actually see more people in the countryside?” And some of those things might be about, “how do we get more school kids out?” I mean, even here near Dartmoor, the only place in England where you can sleep out under the stars, most of the kids in this area won't have had that experience and probably will never have that experience. So how do we remedy things like that? How do we support schools to do more of that? How do we get more of our education systems, both formal and informal education systems, to embrace a culture of access?In England, we can look north of the border to Scotland to see where such a system's been in place since 2003, where the Scottish Land Reform Act was put in place, which gave people a default right of access to land and water in the country, which [with] sensible exceptions for things like privacy, wildlife, land with crops growing on it [00:32:00] and public safety, backed up by a code of responsibility. But that in itself is only just over 20 years old, as an act. So, culturally it's still quite young, but it's been a real success.And then, we can look elsewhere. We can maybe look elsewhere in Europe, to Norway and to Sweden, for examples where, culturally, this is sort of something which is more deeply accepted. And there are many other examples, obviously from across Europe and globally, where there are different sets of rights that give people different sets of access and mobility within landscapes.So I think all we're trying to do really here in England is point to a way of being, which is about the structures of how we do that, but it's also about our kind of mindset and how we relate to places.And we can see that it's entirely possible and preferable to the system that we have here today. So I think [00:33:00] that yes, rights in themselves are not the answer, but they are the kind of the bedrock on which we could build a whole world of possibility.Chris: Hmm. Hmm. Yeah. Thank you, Lewis. I guess the question that I was trying to drive towards is this notion that's come up quite a bit in the podcast, which is that tourism doesn't necessarily begin once you get off a plane or a boat or a train. That tourism is a kind of lifestyle that seems to exist in the bedrock of the modern condition. And so how do we bring people into the possibility of something like “wild service” or stewardship when the vast kind of understanding of how we proceed towards quote “nature” or other communities is touristic in nature.And so I'm curious, in the organising that you've done, when people have the opportunity to dig deeper into the histories of their lands, and the access to lands, and the [00:34:00] enclosure that access and the enclosure of the common lands in the UK, and when they start to see perhaps what's possible by virtue of other people showing up, interested in the same research, in the possibility, the real possibility of things being otherwise, once people gathered together toward these possibilities, I'm curious what shows up for you among people who perhaps come from this more touristic sensibility.Lewis: Yeah. Well, a couple of years ago, the campaign wrote a book, a collection of essays called “Wild Service,” which is sort of acts as a bit of a compass towards this kind of new narrative of beyond extractive tourism, beyond recreation even, towards something which we sort of playfully called “re-creation” sometimes, this sort of sense that, actually, there's another way of doing this stuff. There's another way of [00:35:00] being in new places and of experiencing nature places near to and beyond our home. And Wild Service really is about... the kind of the subtitle of the book is “Why Nature Needs You.” So it's really kind of flipping this thing we were talking about earlier, which is that kind of a lot of conservation tends to focus in on, “ we desperately need nature, so we need to protect nature, and the way we do that is by excluding people.” And that's not all of conservation, but that is a kind of prevailing mindset which has existed and is entrenched now.So, wild service is trying to chart a different way, which is that we need to find this kind of peace, really. We are feeling that we can be active agents of benefit for the world around us. And there are some great examples. I mean, Paul Powlesland's an amazing barrister activist, who lives in northeast London and is [00:36:00] guardian of the River Roding up there who kind of lives on the river in his boat, and is out on the river every day, normally waist-deep in the river, acting in service to clean that river up.And it is in a mess. This river's been a historic dumping ground for industry, and neglected by government and local authority over the years, and just trashed. And Paul is with a team of volunteers, working so hard to shine a light on that, but also just basically to clean it up, and to demonstrate how illegal rubbish dumps and illegal sewers are overflowing into it. And it's become this flashpoint really for a wider conversation of concern.And there are many other examples where, you know, on the River Wye, for example, on the border between Wales and England, which is one of the first rivers really to have its kind of legal rights asserted in England through the action of communities.And we're talking about wild swimmers and anglers and [00:37:00] kayakers and people who are kind of out on the river. And I think it's no coincidence that the River Wye is also one of the only rivers in England where there is a legal right of access to swim and to connect with the river. And that people have seen it as a gift really, to then act on behalf of the river. And of course, then that's playing out now.The rights of nature are playing out globally. I mean Ecuador, being one of the kind of trailblazing, the constitution, embedding this. And I think acting as an inspiration for so many more communities to really take on board the rights of nature. And to see a kind of community activists stepping forward in wild service to do some of this work. And in cases like Paul, they often trespass whilst they're doing it.Chris: Yeah, I think there's definitely this question of animism that comes into play, perhaps peripherally as well in these conversations, which is that, so many of our ancestors, at least at some point, [00:38:00] understood the more-than-human beings and worlds within their places as just as alive and deserving of a good life and dignity as humans are.And that over the course of the last 500 years, at least, a degree of deanimation has occurred as a result of the enclosures. Certainly, you could get into the Cartesian philosophical questions, regarding who has a soul and who doesn't. But I think there's something deeply embedded there as well about the questions of, when we find ways to ensure that rivers, for example, or other aspects of the more-than-human world have rights, that we are trying to find a way back towards respecting the dignity that exists, and is [00:39:00] more or less, demanded, if not, seen or experienced a priori, within an animistic perspective.Lewis: Yeah, I mean, absolutely the same logic that tore people from the Commons was also at play, of course, in the kind of instrumentalising and essentializing nature, and creating this sort of division between people and the rest of nature. And it is certainly there in the history of the British Isles.You just don't have to look even back that far to see that people had a much kind of closer relationship. And I think this isn't about going back to anything. This is about finding a new path where, actually, this kind of experiment in driving a wedge between humans and the rest of nature has been wildly unsuccessful, and has caused great harm, and has precipitated, also, the harms done to people elsewhere.And, part of our kind of job now, I think, is to look to other [00:40:00] ways of doing things. And I see really in the kind of richness of the work being done by communities and individuals, and increasingly, with work being done within governance, that actually rights of nature is not a panacea, but it does give us this sort of direction towards something, which is perhaps more unifying, and can be part of that future.Chris: Hmm. Yeah. I'm reminded of a fairly famous quote, at least within the psychedelic culture, of a man named Terrence McKenna, who said that this work is not a return to the archaic. It's a return of the archaic.Lewis: Hmm.Chris: And so perhaps there's something in there that can give us pause to consider and reconsider how we are with more-than-human worlds.Well, I'd like to take a, just a slight detour if we can, because there's this question of [00:41:00] what the enclosures of the commons did, to people both in England and then abroad, later. And a lot of it has to do with the human relationship to nature, to more-than-human worlds. But I'm also curious about this relationship to home, and to housing even, and to what the enclosures kind of precipitated in the behaviour of human beings, what displacement and expulsion and enclosure do to human beings.And so, I have a little quote here from a great book, called The War Against the Commons. And in that book, the author writes,“The largest number of migrants left England entirely, mostly for North America or the Caribbean. [This is as a result of the enclosures.] Net emigration in the century before 1640 was close to [00:42:00] 600,000, and another 400,000 left by the end of that century, extraordinarily large numbers from a country whose mid-1600s population was barely 5 million people.What's more, those are net figures. More people left, but their numbers were partially offset by immigrants arriving in England from Scotland, Wales, Ireland, and continental Europe. Most of the emigrants were young men, and about half paid for the dangerous ocean crossing by agreeing to be indentured servants for four or more years there, in the ‘New World.' That was a high price, but hundreds of thousands of landless peasants were willing to pay it.For some, it was not a choice. English courts frequently sentenced vagrants and other criminals to indentured servitude in the New World.”And so, I don't think it's such a huge [00:43:00] stretch of the imagination to say that the chain reaction that began with the enclosures in England and later spread to most parts of the world had direct consequences for how the Americas, among other places, were colonised. I think it's quite curious and telling that the sometimes brutal dispossession and dislocation that was unleashed on commoners in the UK was then later unleashed by those same commoners turned migrants or their descendants on the other side of the Atlantic. And so, given that one of the major issues of our time revolves around migration and borders, I'm curious if this history or this unauthorised history has come up at all in the conversations around migration in your part of the world.Lewis: Yeah. Well, I think the harm that has been done to the landscapes here, clearly, the mindset and the exploitative mindset have been at play [00:44:00] elsewhere as we've discussed. You talked about how vagrants were treated. People are told they have no place on land that they don't own. And then when they find themselves, suddenly without work and dispossessed and subject to new laws that were criminalising that kind of vagrancy, I think that's such a strong kind of signal within a society that there's this kind of way of being successful or a way of undertaking a life, and of doing business, whatever you wanna call it. And so as soon as people are given an opportunity to go off and set off for new shores... we were effectively training a whole population on how to other, and how to exploit. I mean, this was the kind of place in which that mindset was cultivated.Chris: Mm-hmm.Lewis: And people, I think what I always come [00:45:00] back to in, whenever I'm reading about the enclosures and the commons, is that people were resisting, as well. And I think, the Levellers, the amazing campaigning done by the Levellers who took up arms and really knew resisted the kind of modern enclosures and the idea of landlordism, that only land landowners should have a broad set of rights, including the right to vote. The people were resisting this at every step of the way.And I think that we see that obviously internationally, as well. Colonisation by Britain and by other colonising powers has always been resisted, and there are movements globally that are working to protect the rights of people and land against these kinds of damaging and exploitative practises.But I think it comes back really, as somebody who lives here in England, that it might feel small to be a part of a campaign, which is about “I want [00:46:00] rights to be able to walk outta my door and walk into the nearby countryside, whilst there are these sort of incredibly awful, colonial practises going on in the name of progress, globally, in my name.”This is also about how we cultivate that kind of awareness and resistance. Because what I see and what I've learned through being part of this campaign is that, something which is kind of meaningful for us here today, by learning our histories and how this has kind of evolved, really, and grown out of the land where I live, part of that journey is also about educating ourselves and taking action on things which are an injustice for us in our lives, and joining those injustices to others, which are taking place in the name of the same systems that exploited the world, the more direct world around us.So, these are joined up. And, I think the other thing I wanna say is that like so many times in our campaigning we've come across the role of power and privilege and money in the countryside, [00:47:00] and how the larger states and the names that go with them that persist in the countryside today...I mean, about a third of England is still in aristocratic hands. We're unsure of the exact figure because so much of the land in England is not registered, but around about a third of England is still in the hands of... many of those people can trace their lineage right back to the Norman Conquest, to 1066, when William the Conqueror came over and handed out the land of his newly acquired domain to all of his mates. We're still living with that legacy today.And so, we see those power structures in the countryside. We see the money that's behind them. And all of the new money, the corporate money as well, that's being poured into the countryside around us. And there's a direct link there to democracy, as well, to what we're told about who belongs and who gets a say and who actually should feel welcome here. And when we look at the rise of the far-right here [00:48:00] in England, and I think, elsewhere, globally, the perpetuation of the narratives that go behind the rise of the far-right comes from that kind of land-owning, embedded power structure, the same power which has actually disconnected and dispossessed the majority of the population, the 99% of us, who don't own half of England.And that's really shocking. And I think, when we see figures like Nigel Farage here in England, pointing to migrants as the problem, it doesn't take much delving back into our history to see that this is a defence strategy, a way of deflecting blame from those who have acquired through exploitation, through murder and destruction, massive amounts of wealth and privilege and power.And so, this is the latest iteration of blaming people. We blamed the vagabonds and the [00:49:00] poor for causing problems in the countryside by criminalising activities, and exporting them off. And today we're blaming migrants, and I think, to be able to know our history and to look at how the enclosure acts and the loss of a sense of common belonging is connected to how we are having our dispossession thrown back at us through a sense of blame for others who have absolutely no stake in the uprooting of our connection.Chris: Hmm. Brilliant. Yeah. Thank you so much, Louis, for bringing this up. I mean, I've had my friend and mentor Steven Jenkinson on the pod a few times. And one of the things that he's written that describes the dynamics in a lot of the modern condition. But I think in this question, particularly around migration and colonial history,[00:50:00] he writes that, “ they deify what dispossessed their ancestors.” They turn into a God, the trauma that dispossessed their ancestors. And then, of course, in this particular context, they project it onto the people who are now being dispossessed.Lewis: Hmm.I mean, we see this logic also play out in other, smaller ways, I think, in the countryside in England. Like, for example, massive running battles and riots to protect Fenland, the fenlands of the east of England, from being drained and improved. Massive protests to prevent woodlands from being enclosed. But today, we'll see the everyday public who don't have any ownership of those lands, protecting this kind of sense of industrial improvement. And I think that there's a lot of unpicking to be done, to look back [00:51:00] and to say, actually, this is something that was done to us. And with that, we lost our rights, and also now, one of the biggest kinds of parlour tricks really of that whole system has been for us to blame each other.Chris: Yeah. I mean, I see it on a smaller scale as well in terms of landlordism and rent. I mean, we, I had an interview a few months ago, and we brought up the question of rent, which surely existed before the enclosure of the commons, but has become a staple, a normalised aspect of modern life. And it's become that rent has become so normalised that no one questions the kind of wage and rent slavery that we're born into in this late capitalist context. And therefore there's no need to imagine our relationships with home or [00:52:00] house or housing or land being any different.And as you mentioned, how the enclosures created this kind of notion perhaps among people in England in the previous hundred years, and then of course exported elsewhere, that the roots of enclosures and the different forms that they take or can take in the world, are the recipe for a ‘better life', right?And so I see that as well as a kind of historical extension of the enclosures, this notion that, like, “well, it's just the way it is and you just have to pay your rent, and there's no questioning the dynamics of private property. And if you don't like it, just submit or become a landlord yourself.Lewis: Hmm. Well, one of the interesting things I think that happened again in Scotland was that in 2003, the Land Reform Act, which came in and which [00:53:00] I've mentioned as being the acts which brought about the Scottish right to roam as we know it today, actually, that was almost a kind of footnote to the wider act. And one of the main things that it brought about was for people to have a right to buy, for communities to have a right to buy. And one of the big transformations in Scotland in recent years has been communities being able to buy up parts of whole estates and even sometimes whole islands.And so, the Isle of Eigg was one of the first examples, but now there are many, many more across Scotland where communities are starting to take literal ownership of places, and with that obviously comes things like rent controls and responsibility and accountability, between each other, within communities.And so, looking at it through that lens, where people have a greater stake in landscapes that they literally own or have a stake in, there are many, many outcomes in terms of nature conservation and public [00:54:00] access, and a wider sense of responsibility, which can kind of spill over. And it is not without problems. I mean, of course, there are still issues in Scotland with estates, and large, faceless landlords extracting massive amounts of extortionate rent from people. That's, of course, still happening.One of the things that we see in England, and I think is maybe a bit of a kind of telling contrast to that, is that in the last year we've seen two large estates, and there's probably been many more, but two that have come up on our radar, really, that have held-in properties.So one of them down in Dorset, a kind of neighbouring county to where I live, had 32 houses, ostensibly, affordable dwellings for people to live in the countryside, which is hard to come by, actually. In some parts of rural England, it's really hard to live affordably in the countryside. So, people who have been there for generations saw an estate that had been held by the same family for seven generations, suddenly bought by a [00:55:00] faceless corporation on behalf of an anonymous absentee landowner.And suddenly, overnight, the community was hit with kind of massive amounts of uncertainty. People worried about evictions or rents going up. And the same things happened just down the road from us, with an estate owned by the royal family suddenly put up for sale, and suddenly, tenant farmers, people who had had this kind of certainty that actually this has been owned by the royal family since the 1300s, are now being put up for sale.And from that point of view, the person selling it just looks at it like a set of assets that could be sold off. And I think what I would love is for, in England, for us to have a community right to buy. So when things like that happen, then actually communities get this kind of first refusal.So, landlordism and ownership patterns that are linked to the extortions going on are deeply connected to rights of access, because the golden thread that links all of those is a right to belong. And without that kind of certainty that you can call a place home [00:56:00] without being evicted, or without being told that you can get to your kind of favourite river swimming spot, for me, those two things are deeply related, and they point to the need for something much more robust for people who so desperately need it, who don't have the means to buy land themselves.Chris: Mm-hmm. Yeah. Thank you, Lewis. I'm grateful for this work that you do with the right to roam, and hopefully, as the movement grows, there'll be an opportunity for, perhaps, seemingly disparate movements or campaigns to join in this way and to recognise their mutual goals.And so I'm curious, I'd love to ask you about how this shows up on a broader spectrum, in a global spectrum, in terms of the Right To Roam, in terms of access to land and the campaigns and movements that are happening, not just in England, but elsewhere, beyond the Isles and perhaps beyond [00:57:00] Europe.And so I'm curious what kind of similar movements or campaigns might be happening in other countries or continents, for which there might be solidarity between the fight for the commons in the UK and the fight for the commons elsewhere?Lewis: Hmm. Well, land. It literally underpins everything, really.I mean, we see so many campaigns and injustices, which obviously are linked to land and the right to belong and the right to be. And land justice, globally, there's so much international solidarity. Our work today is very much about drawing those threads and remaining kind of focused on what we need to do, but we can see sort of the parallels elsewhere.And, people that we campaign with are also involved in international campaigning with Survival International, for example, doing amazing work to support the rights of indigenous peoples and rights to land globally. And the International Land Coalition, the work that they're [00:58:00] doing, a lot of which is in South America.We talked already about the rights of nature movement, and seeing lots of that kind of showing up and the rights of nature in the constitution of Ecuador, has, as I've already said, been a massive inspiration for that movement now in the UK.And, obviously, in the majority of Latin American countries, this is a real present challenge, and it's highly contested. I was speaking with a group from Dalhousie University in Canada as well recently about the kind of the rights to the coastline up there, and how, even in North American countries, there are like these challenges because of the development of coastlines, and not just coastlines, but also, the private property rights which excludes people to perhaps a more extreme extent than we have here in England.I was always struck by how, in the United States, the [00:59:00] right to roam campaign is sort of... I think people are just bewildered by it. Like, “What is this kind of campaign?” Because the rights of property are so sacrosanct, and the rights of property and the right to exclude, with the exception of the national park.So, we see these interesting challenges coming up, and international solidarity with people, in all sorts of different contexts.I was really interested in the conversation that you were having with Devon Taylor on this podcast about the rights to the coast, for example, in Jamaica, as well, and how that is absolutely linked to the exploitation of Jamaica and of people, and that land is still subject to the same kind of sets of exclusions there. And I was really interested to hear about the campaigning that's being done to just give people a simple right to get to the beach, which just seems so [01:00:00] basic and simple, but actually is fundamental. And so, I'm really gladdened and also shocked by what's happening there. And particularly if you contrast it with a place like Barbados, where there's a right to the coast, to see just what's possible with campaigning. And with political will, actually, you can see that these things are winnable and that they're winnable because of people like Devon doing that kind of work.So yeah, our work's very much focused on England, and what we can achieve within this parliament. We basically want to finish what we're doing, and then carry on with the wider work that we're all also interested in doing, and getting this law changed is our kind of like tiny puzzle piece in the wider tapestry of land justice, globally.Chris: Mm-hmm. Mm-hmm. May it be that the people who listen to this and who find their way towards the Right to Roam's work, join up and remember the [01:01:00] histories that have led us to this point and to people like yourself who are working to reconcile, as you said, what's been done historically in your name, or in your names.And, it's been a blessing to have you on the pod Lewis, to be able to both historically and contemporaneously, bring together a lot of the threads that a lot of other podcast guests in the past have spoken to, threads that bring us to a degree of source or historical origin in terms of how these enclosures came to be and of course, how people like yourself in the place that they began are working for their proper subversion.And so, on behalf of our listeners, Lewis, I'd like to thank you for joining me today for being willing to speak to these issues, these very complex issues. And I'm of course grateful that you're digging into the complexities in the way that you do.It's a great honour. And finally, [01:02:00] I'd like to ask you, how might our listeners find out more about the Right to Roam and its campaigns? How might they get involved and support, or begin this good work, in the places that they live?Lewis: Thanks, Chris. It is great to be on here and speaking with you, as well.And yeah, I mean, we're a small campaign. We do what we can with the small amount of resources that we have available. But I think, if people want to support our work, you can head over to our website. We've got our website at righttorome.org.uk. So check that out. We've got a mailing list, as well, and we try to send out fairly infrequent, but we hope, worthwhile emails, which give you a bit of insight.They tend to be focused on the work we are doing here for England and Wales. But I think for international listeners, this is potentially of interest as well, because, obviously, this speaks to the wider context. We've got social media as well, so you can see us on Instagram and on Blue Sky. And we're just in the process of setting [01:03:00] up a blog, as well. So, stay tuned for that. But get in touch and listen out for any updates.Chris: Thank you, Lewis. I'll make sure that those links are on the End of Tourism website in the homework section. And, for those who are outside of England who are wondering about this, perhaps the Right to Roam and their work is something not only of an inspiration, but a foundation for the ways in which you and your people might come to gather together and organise for access to land in your places.Thank you so much, Louis.Lewis: Thanks, Chris. Get full access to Chris Christou at chrischristou.substack.com/subscribe

The rebirth of belief in God and the search for a better story about life | Nov 2nd | 2025. Justin Brierley, Martin Shaw and Matthew Burford dialogue about the true myth and narratives surrounding Christianity.

On this week's episode, Melanie has been to Colorado, I have been at the house (hoping that our new dog will love us), and we've both been thinking about the upcoming college football season and SEC Media Days.We also discuss what we've been reading (I'm sad to say that I haven't watched a thing other than Bravo), and it's Melanie's turn for Five Favorites.Hope you enjoy! Join Us on Patreon  Our Amazon Shop  Big Boo Dallas (11/5) tickets - still a handful left! If you'd like to listen online, you can do that here. Show Notes:  Red Rocks The Head & the Heart The Graduate in Auburn The Graduate in Fayetteville Murphree's in Birmingham Tom Cruise at the World Cup Sophie's SEC Media Days Fashion Review The Five Star Weekend on Peacock When You Loved Me by Beatriz Williams Liturgies of the Wild by Martin Shaw (highly recommend the audiobook) Mad Mabel by Sally Hepworth The Correspondent by Virginia Evans Voile quilt - 30% off with code SUMMER26 Dibs Status Stick in High Road Freck Face Hack setting spray T3 curling iron 1.25 with extra long barrel Pact muscle tee dress   Sponsors: LMNT - use this link to get a free 8-count sample pack Boll & Branch - use code BIGBOO to get 15% off Mint Mobile - use this link for their special offer Hungryroot - use code BIGBOO for 40% off your first box and a free item of your choice for life

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The Israeli destruction of Gaza has returned the idea of genocide to the center of world politics, with sharp conflicts between the protesters and lawyers who invoke it and the governments and media that deny it. The New Age of Genocide: Intellectual and Political Challenges After Gaza (Agenda Publishing, 2025), by the foremost sociological theorist of genocide, Martin Shaw, defends the idea against thinkers who have questioned it, and argues that it is essential to the understanding of mass atrocities. It maintains that Gaza has opened a new age in which the West not only fails to prevent, but also participates in genocide. As well as discussing the genocide idea, the book analyses the Gaza genocide in the context of the longer histories of the problem, both globally and in Palestine. Further chapters deal with "forgotten genocides," the attempted Russian elimination of Ukraine, and the history of British complicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

We talk to renowed genocide scholar Martin Shaw about his recent book "The new age of genocide" in which he explores how the Israeli destruction of Gaza has returned the idea of genocide to the centre of world politics. Wir sind 99 ZU EINS! Ein Podcast mit Kommentaren zu aktuellen Geschehnissen, sowie Analysen und Interviews zu den wichtigsten politischen Aufgaben unserer Zeit.#leftisbest #linksbringts #machsmitlinks Wir brauchen eure Hilfe! So könnt ihr uns unterstützen: Bitte abonniert unseren Kanal und liked unsere Videos. Teil unseren content auf social media und folgt uns auch auf Twitter, Instagram und FB Wir empfangen auch Spenden unter: IBAN: DE93 2022 0800 0058 7940 76, BIC/SWIFT: SXPYDEHHXXX, Kontoinhaber: 99 ZU EINS UG und PayPal: https://www.paypal.com/donate/?hosted_button_id=Y2SAE9Q8YBY9A Wenn ihr Zugang zu unserer Discord-Community möchtet, dann unterstützt uns doch bitte über Ko-Fi oder Patreon: https://ko-fi.com/99zueins oder https://www.patreon.com/c/99zueins

Glen Scrivener interviews Dr Martin Shaw about storytelling, his journey to Christ, the renewed interest in Christianity, the differences between Protestantism and Eastern Orthodoxy and more.Send us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // WebsiteSupport the show

Glen Scrivener discusses Jonathan Pageau's conversation with Gavin Ortlund and what Protestantism can bring to the table in a time of renewed interest in Eastern Orthodoxy and Roman Catholicism.Send us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // WebsiteFind out more and sign up to our Hero's Creed Intensive (18th-21st June) : speaklife.org.uk/intensivesOn 18th June at 7:30pm, we'll be joined by Dr Martin Shaw for a special live evening called Myths That Make Us.Tickets are limited, so book now at speaklife.org.uk/mythsIf you book for the full Hero's Creed Intensive, your ticket to Myths That Make Us is included for free.Support the show

Gstaad BE: Drahtzieher von Menschenhandel verurteilt, Martin Shaw wurde am G8-Gipfel 2003 schwer verletzt, Schweiz in den frühen Morgenstunden: Markt auf Bundesplatz BE

Glen Scrivener discusses the comparison between the deaths of Henry Nowak and George Floyd.Send us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // WebsiteFind out more and sign up to our Hero's Creed Intensive (18th-21st June) : speaklife.org.uk/intensivesOn 18th June at 7:30pm, we'll be joined by Dr Martin Shaw for a special live evening called Myths That Make Us.Tickets are limited, so book now at speaklife.org.uk/mythsIf you book for the full Hero's Creed Intensive, your ticket to Myths That Make Us is included for free.Support the show

Glen Scrivener reacts to John Lennox interviewed by Stephen Bartlett on The Diary of a CEO.Full conversation: https://www.youtube.com/watch?v=dLrvJeSugkMDivine Hiddenness is a REAL Problem (SLP613): https://www.youtube.com/watch?v=FGCbR94TBNo&tSend us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // Website // DiscordFind out more and sign up to our Hero's Creed Intensive (18th-21st June) : speaklife.org.uk/intensivesOn 18th June at 7:30pm, we'll be joined by Dr Martin Shaw for a special live evening called Myths That Make Us.Tickets are limited, so book now at speaklife.org.uk/mythsIf you book for the full Hero's Creed Intensive, your ticket to Myths That Make Us is included for free.Support the show

Martin Shaw is one of those people who challenges you by asking provocative questions like “what part of you has come here to die?”  Shaw offers these kinds of provocations to a world where Christianity has been domesticated and desperately needs to recover its wildness.This is a preview of an episode of Commitment to Reality, where Martin Shaw joins Dave Hanegraaff to explore how to recover a wild Christianity in a world where faith for many has become cold, abstract, and domesticated.To hear the full conversation, search for Commitment to Reality wherever you listen to podcasts and subscribe to the show so you never miss an episode.You can also watch full episodes and clips on YouTube: https://www.youtube.com/@ACommitmenttoReality

Martin Shaw is one of those people who challenges you by asking provocative questions like “what part of you has come here to die?”  Shaw offers these kinds of provocations to a world where Christianity has been domesticated and desperately needs to recover its wildness.This is a preview of an episode of Commitment to Reality, where Martin Shaw joins Dave Hanegraaff to explore how to recover a wild Christianity in a world where faith for many has become cold, abstract, and domesticated.To hear the full conversation, search for Commitment to Reality wherever you listen to podcasts and subscribe to the show so you never miss an episode.You can also watch full episodes and clips on YouTube: https://www.youtube.com/@ACommitmenttoReality

Glen Scrivener reacts to William Lane Craig debating Alex O'Connor on the topic of God's existence.Full debate: https://www.youtube.com/watch?v=OEBTtMjm_4U&tSend us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // Website // DiscordFind out more and sign up to our Hero's Creed Intensive (18th-21st June) : speaklife.org.uk/intensivesOn 18th June at 7:30pm, we'll be joined by Dr Martin Shaw for a special live evening called Myths That Make Us.Tickets are limited, so book now at speaklife.org.uk/mythsIf you book for the full Hero's Creed Intensive, your ticket to Myths That Make Us is included for free.Support the show

Tähenduse teejuhid (TT) is a monthly supplement to Estonia's largest daily newspaper, Postimees. The interview with Martin Shaw appeared in the 64th issue of the paper (May 2026). Here are six highlights from the interview: the first comes from my introduction, while the remaining five are direct quotations.1. In his book "Liturgies of the Wild", published earlier this year, Shaw writes that Christianity is a dream — yet Christians themselves have forgotten this. “From time to time, some of us experience a radical dream,” he explains in today's interview. “We wake up alarmed, feeling that we must change something significant in our lives. It seems to me that modern Christianity has lost this unsettling visionary quality; it has become too domesticated and combed over,” he says, speaking from experience.2. In "The Pilgrim's Regress", C. S. Lewis writes that every few hundred years the Church seems almost deliberately to collapse in order to awaken its believers. As the Church collapses, the Landlord — Lewis's name for God — begins to feed what he calls “the big pictures” back into people. I would call them big dreams. As recently as three years ago, it seemed to me that we were witnessing the final phase of the Church's long decline. Then, quite suddenly, at that very moment of peril, something changed, and God began revealing his hand in unexpected places and to unexpected people — people like myself, Paul Kingsnorth, and Nick Cave.3. As Christians, we have a very strange God — one who is born a refugee, dies an outlaw, and has the audacity to return from death. It is at once an immensely compelling and profoundly strange story. It would be strange enough even as myth, but when that same myth descends into a specific time and place, it becomes something even more unfathomable. The story of Jesus' resurrection is so bewildering and transformative that, even two thousand years later, we still cannot fully agree on what actually happened. That is why we have 35,000 slightly different versions of Christianity. The story is simply too vast to be contained within a single interpretation.4. As a Christian, I have of course drifted even further from Hillman's outlook on life and the gods. Although he could hardly be considered a conventional atheist, he certainly was no Christian theologian. That fact did, however, allow him at times to critique Christianity in ways that are valuable for all of us. There is a small and wonderful book by Hillman called "Inter Views" that contains a chapter we should all read: “A Running Engagement with Christianity.” Some may find it a rather shocking read, but it is remarkably insightful all the same.5. I never wanted to worship a mountain, a tree, or a river, but I have always loved them. Long before I read the Gospels, I encountered God through His creation. Now that I have become the member of the Orthodox Church, I can encounter God direclty through the Divine Liturgy together with other people. Yet there is also something of that same encounter in standing alone in the middle of a woodland at night, with a hundred thousand stars overhead, much like an early Christian hermit. It is not that I have completely lost my sense of animism, but rather that it has become far subtler and more expansive through a panentheistic understanding of God.6. Our present situation bears a striking resemblance to the fairy tale “Ivan and the Grey Wolf.” Things are moving faster than ever before. Deranged people hold political power almost everywhere, and we can no longer rely on the things we once took for granted. That is why, oddly enough, we need the wolfishness of Christ. In my view, there is quite a bit of that in him. Christ is, in some sense, a wolf-like figure. He is often solitary, difficult to define, enigmatic, strange, vulnerable, withdrawn, and immensely powerful. There is something wild about Jesus that, somehow, I think we have largely failed to notice. Hosted on Acast. See acast.com/privacy for more information.

Join Naomi Brehm and Thomas Thorogood as they discuss 'Every Moment Holy' the series of prayer books for everyday life written by Douglas McKelvey and illustrated by Ned Bustard.Chapters00:00 Trailer01:00 What is Every Moment Holy?10:27 Meeting the Every Moment Holy team at Hutchmoot15:11 Every Moment Holy Live20:46 Questions we have34:44 Writing our own prayers38:07 Listener correspondence41:22 The Speak Life IntensiveFind out more and sign up to our June Intensive: speaklife.org.uk/intensivesGet in touch: What do you think of 'Every Moment Holy'? Do you have a prayer for podcasting you'd be willing to share with us? Send us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // Website // DiscordThomas' Prayer for Christian Content CreatorsFather, we thank you for the gifts of cameras and microphones. Thank you that these can be used to share Christ. Please guide us to make things that are beautiful and honest and true. May we not work from a place of emptiness. Seeking to climb the ladder of the world for our own personal gain. But may we instead flow from a place of fullness. Knowing that in Christ, we are truly nourished. And from that place in your arms, may we overflow with that cross-shaped love out into the world.For those of us who are called to share Christ online, please give us the strength do so boldly and creatively. By your Spirit, may doors be opened for our message. And yet, may it also be our ambition to lead quiet lives.Keep us from getting caught up in the spectacle of social media. Challenge us and ground us if we ever fall into using technology as a means to dehumanise. We ask that our work would instead amplify and point to the intensely personal reality of Christ and his church. May the digital be a complement and not replacement for the physical.May the tiny pixels of our screens be overwhelmed by the light of Christ himself.Amen.Find out more and sign up to our Hero's Creed Intensive (18th-21st June) : speaklife.org.uk/intensivesOn 18th June at 7:30pm, we'll be joined by Dr Martin Shaw for a special live evening called Myths That Make Us.Tickets are limited, so book now at speaklife.org.uk/mythsIf you book for the full Hero's Creed Intensive, your ticket to Myths That Make Us is included for free.Support the show

Text Us Your Feedback! (Likes, Dislikes, Guest/Conversation Recommendations). What are men really longing for?In this rich and wide-ranging conversation, Boysen sits down with filmmaker, mythosomatic guide, and founder of The Mythic Masculine, Ian MacKenzie, to explore the deeper story underneath modern masculinity.Together, they unpack the roots of mythopoetic men's work, the cultural loss of village, the rise of the manosphere, and why so many men are searching for belonging, purpose, and deeper initiation.Ian shares his own journey into men's work through Iron John, the ManKind Project, and years spent studying myth, ritual, animism, and cultural regeneration with influential teachers like Stephen Jenkinson, Martin Shaw, and Michael Meade.This episode explores:Why masculinity may be better understood as a strategy rather than a certaintyThe difference between mythopoetic men's work and the manosphereWhat happens when men grow up without village, mentorship, and rites of passageWhy grief, ritual, and brotherhood matter for modern menThe role of myth in helping men reclaim meaning and purposeEmerging conversations around masculinity, identity, and cultural evolutionWhy healthy masculinity may depend on learning how to belong againThis conversation is thoughtful, challenging, and deeply hopeful.Whether you're new to men's work or have been walking this path for years, Ian offers a compelling vision for how men might reconnect with themselves, each other, and the world.Learn about the Cascadia Men's Conference: August 6 - 9 | Squamish Valley, Canada https://www.cascadiamensconference.com/Learn about the Deep Masculine JourneyEnrollment closes midnight Monday, May 18.The Journey Starts: Tuesday, May 19, 2026MKP men get 10% off the Guided or Self-Directed Paths. Next steps:Explore The Deep Masculine JourneyBook your intake callSome of the Authors & People we mentioned today: Bayo Akomolafe - https://www.bayoakomolafe.net/Stephen Jenkinson - https://orphanwisdom.com/about-stephen-jenkinson/Sophie Strand - https://sophiestrand.com/Riane Eisler - https://rianeeisler.com/ BetterHelp: Get 10% Off Your First Month Of Therapy The ManKind Podcast has partnered with Betterhelp to make it easier for listeners to access licensed mental health therapists who can aid them in their mental health journey. Brandon and Boysen stand by this service as they use BetterHelp for their therapy needs.#Sponsorship #AdSupport the show

​ @DarkHorsePod  Vultures and the Public Health: The 323rd Evolutionary Lens with Bret Weinstein and Heather Heying https://www.youtube.com/live/IfTjMhJ7bkU?si=BgQqcOGIbARv-ICp   @JonathanPageau   @JordanGreenhall  Is God More Than a Story? Jonathan Pageau  with Jordan Hall on DarkHorse https://youtu.be/lDljYM2oJHs?si=M_P1WNxeeafLbya9  Jonathan Pageau: The Prophet of Verticality https://youtu.be/GZcISmMJ1F8?si=RyRJjgLpu10ARi40  The Real Secret to a Creative Life. Dr. Martin Shaw https://youtube.com/shorts/zqGG4IAaJ0I?si=a2u2LzOIis-P5ZP9  What is the TLC? ("This little corner of the Internet" also know as "the corner" https://youtu.be/Y3vqSjywot8?si=IVS3bnriwje5syPO TLC Search tool. https://tlc.ghost.tel/ The Flotilla List: https://thislittlecorner.net/channels https://www.livingstonescrc.com/give Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg https://www.meetup.com/sacramento-estuary/ My Substack https://paulvanderklay.substack.com/ Bridges of meaning https://discord.gg/b7ueHNh5 Estuary Hub Link https://www.estuaryhub.com/ There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640 https://www.livingstonescrc.com/give  

It's Last Call! New York Times bestselling author, mythographer and thinker, Martin Shaw is back to tell Matt Fradd (and you) a story. Put your feet up, close your eyes, and enjoy. Pints: Last Call Ep. 10 - - -

Malcolm Guite and Russell meet in Andrew Peterson's Chapter House–Guite's pipe smoke billowing–on the occasion of Guite's new book, Galahad and the Grail, the first volume in the Merlin's Isle trilogy from Rabbit Room Press.  Guite argues that myths and old stories aren't just relics of a pre-modern imagination, they're carriers of truth we've forgotten how to see with modern eyes. From King Arthur to the Holy Grail, these stories don't distract us from the real world, they reveal it. Guite suggests that our cultural moment—fragmented, distracted, and flattened by endless scrolling—has left us dismembered. We no longer see our lives as part of a coherent narrative. And without story, we lose not just meaning but identity. At the center of it all is a claim both strange and familiar: that the greatest story ever told is not one among many, but the one that gives meaning to all the others.  Along the way, Russell and Malcolm talk about how Guite has found a new audience on his wildly popular YouTube channel hosted out of his home library, the definition and origins of chivalry, and even the role Guite played in Martin Shaw's conversion (find Russell's interview with Shaw, here). King Arthur, the Grail, Merlin…these aren't just literary devices. They and other mythical tales echo something real about sin, redemption, and the hope that what is broken in us and in the world can be made whole again. Resources mentioned in this episode: Galahad and the Grail by Malcolm Guite Malcolm's YouTube Channel Keep up with Russell: Sign up for the weekly newsletter where Russell shares thoughtful takes on big questions, offers a Christian perspective on life, and recommends books and music he's enjoying. Submit a question for the show at questions@russellmoore.com  Subscribe to the Christianity Today Magazine: Special offer for listeners of The Russell Moore Show: Click here for 25% off a subscription. Learn more about your ad choices. Visit podcastchoices.com/adchoices

What are the stories we tell ourselves and each other about ourselves and each other and our place in the living web of life—and how do we shape them in service to Life?  This is the central question that animates Accidental Gods: the idea that we are a storied species, that humanity lives and breathes and loves and learns by the rich tapestry of stories that shape our lives.  Everything we do from picking a career to moving house, from finding our life's co-creator(s) to choosing what to have for lunch is underpinned by stories of who we are and how the world works.  Often, we take these stories so much for granted that we don't even recognise they are stories - we genuinely believe the world works like this.But then once in a while, someone comes along with such great heart and deep, compassionate fluency in the many layers of our myths that they can weave magic wild enough to turn the bus that is humanity from the edge of the cliff - or at the very least, they can help us imagine what it is to be something entirely other, with no bus and no cliff. This week's guest, Sam Crosby, is one such myth-weaver. Sam is founder of Recalling Fire, the oral storytelling practice bringing ancient courage to modern leadership challenges. Guided by the work of Dr Martin Shaw at the School of Myth, fellow of the Bio-Leadership Project, mentor for A Band of Brothers and Alumnus of the Dartington College of Arts, he works with individuals and organisations all around the world, helping us to weave, re-weave the stories of our lives. Of this process, he says, '…after sharing reverential space and stories with hundreds of people as an oral storyteller and hundreds of thousands more as a consultant for culture, I believe stories and careful word choice have what it takes to guide us further down.'This conversation was rich and deeply layered.  We explored Arthurian Legend (fwiw, I think A Sword at Sunset by Rosemary Sutcliff remains the best Arthurian book, though Mary Stewart's Crystal Cave trilogy was my introduction to the whole genre and while I could never bring myself to read the third book, the first two were stellar), through a story of choice and agency, through the nature of grief and gratitude, love, loss and death as a Rite of Passage to the nature of story in modern politics: everything was here in a truly generative long-hour's conversation.   Enjoy! LinksSign up here for Sam's next event in May https://www.recallingfire.com/tristan-and-isolde-2026This is the Substack article we were referring to https://recallingfire.substack.com/p/essay-mythocartographyand then:Recalling Fire websiteDrop the Map Podcast1-on-1 Guidance from SamBand of BrothersSam on LinkedInSam on BlueSky Sam on MastodonClarissa Pinkola EstesDanny Deerdorff MythSinger Project—About Accidental Gods—We offer three strands all rooted in the same soil, drawing from the same river: Accidental Gods, Dreaming Awake and the Thrutopia Writing Masterclass Our next Open Gathering offered as part of our Accidental Gods Programme is 'FALLING IN LOVE WITH LIFE' which will run on Sunday 17th May 2026 from 16:00 - 20:00 GMT - details are here. You don't have to be a member of Accidental Gods - but if you are, all Gatherings are half price.If you'd like to join us at Accidental Gods, this is the membership where we endeavour to help you to connect fully with the living web of life. If you'd like to train more deeply in the contemporary shamanic work at Dreaming Awake, you'll find us here. If you'd like to explore the recordings from our last Thrutopia Writing Masterclass, the details are hereManda and Louise both offer one-to-one Mentoring Calls.  Manda is fully booked just now, but if you'd like to contact Louise, details are here.

Mythosomatic guide Ian MacKenzie explains why men get psychologically stuck at the hero archetype, what the older, pre-heroic masculine archetypes of the shaman and trickster actually offer, and why the absence of initiatory culture is shaping so much of what we see in men today. Ian MacKenzie is a mythosomatic guide, filmmaker, and founder of The Mythic Masculine, a platform dedicated to realigning masculinity with thriving life. In this episode, Lian and Ian explore the deep masculine as a layer of archetypal soil that predates the hero, one that men in the West have largely lost access to, and what that loss is costing us. Drawing on the work of Alan B. Chinen, Robert Bly, and Martin Shaw, they look at why the heroic stage of masculine development, though necessary, was never meant to be the final destination, and how an entire culture stuck there begins to look a lot like the one we're living in now. They move through the trickster's gift of holding complexity without collapsing it, and what erotic initiation actually means when it's held within a proper relational ecology. The conversation turns to what gets unleashed when men reach for sacred sexuality, the wilderness, or community without the initiatory frameworks to hold it, why good intentions aren't enough, and what the land itself has to teach about belonging, reciprocity, and the kind of love that doesn't dominate. Listen if you're a man who has reached a point where doing more, achieving more, or proving more has stopped feeling like it leads anywhere worth going. We'd love to know what YOU think about this week's show. Let's carry on the conversation… please leave a comment wherever you are listening or in any of our other spaces to engage. What you'll learn from this episode: Why the hero archetype is a necessary stage of development and what happens when a man, or a culture, never moves beyond it How the trickster holds the capacity to see complexity without forcing resolution, and why that quality is among the rarest and most needed things right now What happens when men reach for erotic energy, sacred community, or wilderness experience without the initiatory containers that make those things safe for everyone involved Resources and stuff spoken about: Ian's Website Ian's course The Deep Masculine Ian's substack Ian's upcoming men's conference Register your interest for the upcoming Wild Sovereign Soul journey here. Join UNIO, The Community for Wild Sovereign Souls: This is for the old souls in this new world… Discover your kin & unite with your soul's calling to truly live your myth. Be Mythical Join our mailing list for soul stirring goodness: https://www.bemythical.com/moonly Discover your kin & unite with your soul's calling to truly live your myth: https://www.bemythical.com/unio Go Deeper: https://www.bemythical.com/godeeper Follow us: Facebook Instagram TikTok YouTube Thank you for listening! There's a fresh episode released each week here and on most podcast platforms - and video too on YouTube. If you subscribe then you'll get each new episode delivered to your device every week automagically. (that way you'll never miss a show).

Martin Shaw is a mythologist, storyteller, and New York Times bestselling author of Liturgies of the Wild: Myths That Make Us. Together, Matt and Martin discuss the power of fairy tales, the need for a quest, and a profound 101 night vigil in the woods that lead Shaw to Christianity. Whisky and cigars included. Ep. 570 - - -

Dr. Martin Shaw on February 4, 2026 at the Lumen Christi Institute. Drawing on his experience as a professor, mythographer, and widely respected storyteller, Martin Shaw locates us in the deeper dimensions of how a modern person approaches an ancient story through the telling of "The Birth of Ossian," an Irish fairy tale. This story is the second part of Shaw's event titled "Mythopoetics and Faerie Stories: Theory and Practice of Mythmaking." To listen to the full event audio, click here: https://soundcloud.com/lumenchristi/mythopoetics-and-faerie-stories-theory-and-practice-of-mythmaking

In this episode Nathan and Cameron explore the growing call for a “wilder” vision of Christianity, engaging ideas from thinkers like Martin Shaw and Paul Kingsnorth who argue that modern Western culture is spiritually exhausted and that the Church must rediscover a more primal, mythic faith. Responding to themes raised in Shaw's book Liturgies of the Wild, Nathan and Cameron examine the appeal of wilderness spirituality, pagan myth, and the cultural hunger for transcendence in an age of consumerism. Drawing on insights from figures like G. K. Chesterton and C. S. Lewis, they ask whether modern Christians are chasing romanticized nature and mythology because the Church has failed to communicate the depth of the gospel as the “true myth.” Along the way, they discuss why movements that promise escape from materialism often collapse into individualism, how stories like The Pilgrim's Progress and The Divine Comedy offer a richer vision of the Christian journey, and why the real adventure of faith is found not in retreating to the wilderness but in the messy, communal life of the Church under Christ. If you're interested in deep Christian theology, cultural analysis, and thoughtful discussion of faith in a post-Christian world, this conversation dives into why many believers feel the pull toward “wild Christianity”—and why the historic gospel may already offer the deeper story we're searching for.DONATE LINK: https://toltogether.com/donate BOOK A SPEAKER: https://toltogether.com/book-a-speakerJOIN TOL CONNECT: https://toltogether.com/tol-connect TOL Connect is an online forum where TOL listeners can continue the conversation begun on the podcast.

Introducing a new series: Readings from the Reading Room.The Architecture of Contemplation is a platform to explore the ways in which presence can be regained in a pace driven culture.As part of this exploration, and linked to this series, is my experiment in opening up my personal library as a shared space for unoptimised time - The Reading Room.People can book in for a two hour slot, Tuesdays, Thursdays and Saturdays. The desire is to create a space for attention and presence to be brought back into relationship with each other.Weekly I will share readings from the library, from the books and paraphernalia that can be discovered there.If you'd like to book in, please send a message over on Instagram @hardeep.earth.This week, we have 'Courting the Wild Twin' by Martin Shaw.For more updates, subscribe to The Architecture of Contemplation podcast, and find me @hardeep.earth.Hwww.perse.london

https://drmartinshaw.com/ Liturgies of the Wild: Myths That Make Us https://amzn.to/47666XZ (affiliate link)   @JAWBONE_MartinShaw      What is the TLC? ("This little corner of the Internet" also know as "the corner" https://youtu.be/Y3vqSjywot8?si=IVS3bnriwje5syPO https://www.livingstonescrc.com/give Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg https://www.meetup.com/sacramento-estuary/ My Substack https://paulvanderklay.substack.com/ Bridges of meaning https://discord.gg/dydqNawY Estuary Hub Link https://www.estuaryhub.com/ There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640 https://www.livingstonescrc.com/give

Martin Shaw [1] jutustab oma viimase raamatu „Liturgies of the Wild“ [2] avalehekülgedel meeldejääva loo oma kohtumisest lakotade ravitseja Wallace Black Elk'iga. „Vana mees suunas oma tseremoniaalse piibu vihmapilvede poole ja hakkas nendega kõnelema, justkui need oleksid ta kallid sõbrad. Ma ei oska päriselt seletada, miks see muu täiesti maatasa tegi. Ta kõneles õrnalt meie kohal laiuva suure taevavõlvi poole. Ta ei kummardanud neid, vaid pidas nendega pigem läbirääkimisi. Ta julgustas pilvi edasi liikuma. Mõne minuti pärast pöördus ta minu poole ja ütles: „Olgu, minu poolt aitab nüüd küll. Sina oled ju siit pärit. Võlu nad ära – nad kuulavad.““Shaw' sõnul algas kõnealusest kohtumisest tema transformatiivne teekond noorest sarkastilisest muusikust eluküpse mütoloogi, jutuvestja ja kirjaniku poole. „Ma nägin esimest korda inimest, kes oli nii kodus,“ meenutab Shaw elumuutvat episoodi. Kolm aastakümmet vabas looduses siirderiitusi juhendanud Shaw' sõnutsi tunneb nüüdisaegne inimene ennast nii kodutult just seetõttu, et ta jala nii harva kodust välja tõstab. „Me oleme kogu aeg nelja selja vahel ja seetõttu näib ka meie religioon tubasena,“ kirjutab Martin Shaw. „See on raamat sellest, kuidas koju jõuda,“ räägib Shaw oma taotlustest. „Paljudel meist, kellel on kaks maja ja pension, ei ole tegelikult midagi, mis tunduks tõelise koduna.“Koju tahavad meid tagasi juhatada ka Tähenduse teejuhtide 265. vestlusringi kaks külalist Robert Oetjen [3] ja Indra Reinpuu [4]. Mõlemad mehed püüavad Eestis taaselustada meeste siirderiitusi ja võtavad sealjuures snitti ka Martin Shaw'lt. „Ta on üks minu suurtest õpetajatest,“ tunnistas Indra (69. minut), kes käis möödunud suvel Inglismaal Shaw' suvekoolis. Kõigil põlisrahvastel on olnud rituaalid, mille käigus vanemad põlvkonnad noorematele oma teadmised, oskused, saladused ja hoiakud üle annavad. Meie ühiskonnas on kas kadunud või võtnud väga sekulaarse vormi (koolide lõpueksamid, sõjaväeteenistus jne). Nende tagasitoomine ei ole lihtne ülesanne. Indral on selles vallas mõningaid kogemusi. „Ma töötasin Austraalias umbes 25 aastat ühe mehe rühmaga, kes viisid Kangaroo saarel läbi meeste initsiatsiooniriitusi,“ ütles Indra (75. minut). „Me tegime vabatahtlikku tööd tavaliste meestega, kes tundsid, et me oleme millestki olulisest ilma jäänud.“ Indra sõnul ei saanud nad Austraalia aborigeenide või Põhja-Ameerika indiaanlaste rituaale pimesi üle võtta, vaid pidid välja töötama 20. sajandi lõpu valgetele linnastunud meestele sobiva raamistiku ja riitused. „Meil ei olnud kedagi, kes meid oleks õpetanud. Me pidime selle kõik ise välja nuputama,“ lisas Indra (77. minut), kelle sõnul on see programm tänaseks kestnud juba üle 30 aasta. „Ma viisin sealt läbi ka oma poja, kui ta oli saanud neljateistkümneaastaseks,“ meenutab Indra.Poolteist aastat tagasi hakkas Indra rääkima initsiatsioonilaagritest Toomas Trapidoga, kes viis ta omakorda kokku Palupõhja looduskooli [5] juhataja Robert Oetjeniga. „Kõikidest nendest õpetustest, mis ma siit ja sealt olen korjanud, on mulle eriti kõrva jäänud põhimõtted, kuidas üks elujõuline kogukond toimib,“ rääkis Robert (81. minut). „Aastatuhandeid on usutud, et ühe lapse üleskasvatamine nõuab tervet küla.“ Kui Indra oma järeleproovitud initsiatsioonimudeliga Roberti juurde jõudis, oli ta kohe nõus kampa lööma. 16.–19. aprillini toimub nende eestvõtmisel Palupõhjas esimene meeste siirderiitus. „Meil ei ole enam kedagi oodata,“ ütles Indra saate lõpuosas (121. minut). „Võidakse ju küsida, et mis õigus on meil seda teha. Ma vastan: keegi peab selle lõpuks ära tegema.“Head uudistamist!Hardo————————— [1] https://youtu.be/uqq9jEJpaww?si=nD5GCJBFsVewZ4bN&t=1[2] https://www.penguin.co.uk/books/477131/liturgies-of-the-wild-by-shaw-martin/9781846048913[3] https://et.wikipedia.org/wiki/Robert_Oetjen[4] https://teejuhid.postimees.ee/8273278/hardo-pajula-intervjuu-indra-reinpuuga-varjutootaja[5] https://www.palupohja.ee Hosted on Acast. See acast.com/privacy for more information.

Dr. Martin Shaw on February 4, 2026 at the Lumen Christi Institute. In his newly published _Liturgies of the Wild_, acclaimed mythographer and storyteller Martin Shaw argues that we live in a myth-impoverished age and that such poverty has left us vulnerable to stories that may not wish us well. Drawing on the “ancient technologies” of myths and initiatory rites, Shaw provides a road to wholeness, maturity and connection. In this event for UChicago students, Dr. Shaw explores both the theory and practice of mythmaking. In the first section Shaw guides us through myth's relationship to initiation rites and oral storytelling, explaining these “ancient technologies.” In the second we tilt directly into the telling of an Irish fairy tale, The Birth of Ossian. Drawing on his experience as a professor and widely respected storyteller, Shaw locates us in the deeper dimensions of how a modern person approaches an ancient story.

Dr. Martin Shaw on February 5, 2026 at the Graduate by Hilton Evanston Hotel. There's an old Irish belief that if you aren't wrapped in a cloak of story you will be unprepared for what the world will hurl at you. You remain adolescent at just the moment a culture worth its salt requires you to become a real, grown, human being. Myths from antiquity are vivid in describing the conditions of life. Christianity goes a step further in providing the most extraordinary example of how to live that life. Working out of examples from Arthurian and fairy tale motifs, acclaimed mythographer Martin Shaw shows how, if ‘all true is God's truth', profound Christian resonances can be found in many mythic traditions. How do stories assist us in the making of a real human being? In troubled times how could we forge a deeper life? In this event, we welcome Dr. Martin Shaw to celebrate the release of his new book _Liturgies of the Wild_.

Episode Summary:We begin Season Six of Holy Heretics in a world coming undone. Evil is on our doorstep. Our democratic norms are no more. A sociopathic madman and his predatorily ghouls are raping and robbing their way through our common life. An entire system of life is cracking beneath our feet.We are standing at the threshold of an old world that is dying and a new world yet to be born. The only real way through is inner: to awaken, to unfold, to cultivate a new humanity from the inside out.To open this season, I sit down with 88-year-old mystic John Butler—British author, retired farmer, and lifelong seeker whose gentle presence has become a sanctuary for millions. Formed by silence, shaped by prayer, and seasoned by decades of wandering across continents and inner landscapes, Mr. Butler speaks from a depth rare in our dopamine-driven age. Many have come to know him by a name he never claimed but quietly embodies: “Mr. Nothing.” It's a title that gestures toward the ego‑less simplicity he embodies—a way of being that asks nothing, claims nothing, and yet reveals everything essential. He reminds us that the ground of our being is never unstable, we've simply forgotten how to tap into it.Besides farming and meditation, Mr. Butler has lived an extraordinarily interesting life, including much spiritual insight, emotional ups and downs, long periods in Peru, Africa and the USA besides several years in Russia, all of which have been part of the far from easy journey to where he is now.This season is, at its core, a season of spiritual health—of learning how to live from a deeper center when the world around us is fraying. Along the way, we'll be joined by voices who have spent their lives tending the sacred: Bishop Mariann Edgar Budde, whose moral clarity has guided many through storms; Stanley Hauerwas, whose fierce honesty cuts through our illusions; Mark Vernon, who maps the inner terrain of consciousness with philosophical grace; Martin Shaw, who calls us back into mythic imagination; KJ Ramsey, who helps us inhabit our bodies with courage and tenderness; and Matthew Fox, who has spent decades reminding us that we were not born in sin, but in original goodness.Season Six is an invitation—to slow down, to listen, to return to the place within you that no propaganda can distort and no authoritarian can reach.We're back! And we're beginning with a conversation that asks you to breathe, to soften, to sit in silence, and to remember that your personal transformation begins in the one place the world cannot colonize—your inner life.Connect with Mr. Butler on his website, https://spiritualunfoldment.co.uk, for articles, interviews, and additional resources on the contemplative life. Please Follow us on social media (use the buttons below) and help us get the word out! (Also, please don't hesitate to use any of these channels or email to contact us with any questions, concerns, or feedback.)If you enjoyed this episode, please leave us a rating and a review, or share on your socials

We live in a world flooded with stories, opinions, and noise, and I find myself wondering which ones are actually worth giving our attention to. In this conversation, I sit down with mythologist and storyteller Martin Shaw to explore why some stories shape us toward life while others quietly hollow us out. We talk about myths that function like prayers rather than spells, why Jesus taught through parables, and how stories still have the power to form us into more loving, grounded human beings.Martin shares his own unexpected journey back to Christianity through a long wilderness vigil and reflects on grief, evil, beauty, and the kind of attention that makes something holy. This is a conversation about becoming human again, about learning how to see clearly, and about allowing the story of Jesus to break our enchantments and draw us toward love.Martin Shaw is a writer, mythographer and Christian thinker. He's Visiting Scholar at the Divinity Faculty of Cambridge University, and a Fellow of the Temenos Academy. Author of seventeen books, Dr Shaw is the director of the Westcountry School of Myth and founder of the Oral Tradition and Mythic Life courses at Stanford University. His book Bardskull was described as “rich and transgressive” by Erica Wagner in The Sunday Times and was Book of the Day in The Guardian. A hugely respected oral storyteller, Shaw has toured internationally numerous times, and led symposiums at both Oxford and Cambridge University, Robert Bly describing him as “a true master, one of the very greatest storytellers we have.” His more recent work is what he describes as a developing “Christian mythopoetics”—a reminder of the depth and mysticism latent in this middle-eastern mystery religion. Shaw converted to Eastern Orthodoxy after a 101-day vigil in a Dartmoor forest. He still lives nearby to the wood, writing and teaching. The Irish Times call Martin “a seanchaí, an interloper from the medieval.”, Charles Foster adding, “there's Shaw and there's everyone else.”Martin's Book:Liturgies of the WildMartin's Recommendation:Our Thoughts Determine Our LivesConnect with Joshua: jjohnson@shiftingculturepodcast.comGo to www.shiftingculturepodcast.com to interact and donate. Every donation helps to produce more podcasts for you to enjoy.Follow on Facebook, Instagram, Twitter, Threads, Bluesky or YouTubeConsider Giving to the podcast and to the ministry that my wife and I do around the world. Just click on the support the show link belowGet Your Sidekick Support the show

Martin Shaw is a writer, mythographer and Christian thinker. Hosted on Acast. See acast.com/privacy for more information.

Martin Shaw is a storyteller and mythologist who joined Re-Enchanting two years ago to describe his mystical encounter during a forest vigil that led to his embrace of Christianity. His new book ‘Liturgies of the Wild' weaves his own journey with the many folk tales and stories he has gathered throughout his life to re-enchant the God story for a new generation of seekers.For Martin Shaw: https://drmartinshaw.com/ For 'Liturgies Of The Wild': https://www.amazon.co.uk/Liturgies-Wild-Myths-that-Make/dp/1846048915 If you found this conversation interesting, Seen & Unseen, the creators of Re-Enchanting, offers thousands of articles exploring how the Christian faith helps us understand the modern world. Discover more here: www.seenandunseen.com Generosity changes things — in us, in others and in the world.At Stewardship, we help Christians give well and see their generosity make a real difference.Find out how a Stewardship Giving Account can help you give, grow, and live generously every day.https://stwdshp.org/re-enchanting Hosted on Acast. See acast.com/privacy for more information.

What do myth, wilderness, and ancient story have to teach a culture drowning in information but starving for meaning? Russell Moore sits down with mythologist, storyteller, and author Martin Shaw–called our “greatest living storyteller”–in a conversation centered on Shaw's upcoming book, Liturgies of the Wild (releasing February 3). Drawing on folklore, wilderness tradition, and Christian theology, Shaw argues that Christianity is not merely a belief system but an initiatory path—one that modern culture has domesticated into something safer, quieter, and far less demanding. Shaw reflects on his own journey from Baptist church pews to decades spent studying myth, living in a tent, and eventually returning—reluctantly—to Christianity through Eastern Orthodoxy. Their conversation touches on his 4-day-retreat-turned-conversion, myth versus fact, the resurrection as “disturbingly strange,” the dangers of cynicism and sarcasm, the rise of psychedelic spirituality, and how practices as simple as memorizing a poem or sitting by a fire can begin to re-form the soul. If you're beginning the year considering longing, risk, and what it means to become fully human in a world that prefers comfort to transformation–and you're wanting to hear poetry recited in a British accent–this conversation is for you. Keep up with Russell: Sign up for the weekly newsletter where Russell shares thoughtful takes on big questions, offers a Christian perspective on life, and recommends books and music he's enjoying. Submit a question for the show at questions@russellmoore.com  Subscribe to the Christianity Today Magazine: Special offer for listeners of The Russell Moore Show: Click here for 25% off a subscription. Resources mentioned in this episode: Liturgies of the Wild — Martin Shaw The Moviegoer — Walker Percy The Pilgrim's Regress — C.S. Lewis Against the Machine — Paul Kingsnorth (Listen here for Paul's interview with Russell) The Hero with a Thousand Faces — Joseph Campbell Learn more about your ad choices. Visit podcastchoices.com/adchoices

From bomb sites in postwar Birmingham to the centre of British stage and screen, Martin Shaw's life has been shaped by curiosity, kindness and a refusal to play the part he was expected to play.In this episode of Full Disclosure, James O'Brien sits down with one of Britain's most enduring actors to trace the journey behind the performances. Shaw reflects on growing up with parents marked by war and frustration, discovering storytelling at school, and the teachers who unlocked a sense of freedom, confidence and purpose. He talks about leaving security behind for drama school, confronting imposter syndrome, and the moment he realised that great acting is not about showing off but about listening.The conversation moves through a remarkable career. From early theatre work and transformative mentors, to working with Roman Polanski on Macbeth, sharing kitchens with Anthony Hopkins, and navigating the highs and costs of fame after The Professionals. Shaw speaks candidly about alcohol, masculinity, spiritual searching and the quiet anger that can linger beneath success. He also explains why kindness on set matters to him, how one encounter with a fan reframed his view of his own work, and why the stage has always remained his creative home.

How can we understand what is happening today from the perspective of what is sometimes called salvation history? What might be struggling to be born in our times? Why is a spiritual analysis - an unfolding of consciousness - key?The talk was delivered at The School of Myth, “Wild Christ”, weekend with Martin Shaw, Rowan Williams, Heather Pollington and others.I use the insights of Owen Barfield and Rudolf Steiner, to interpret developments across 3000 years of Christianity, given the movement of spirit began a millennia before Christ. I also take their lead on the value of William Blake to perceive the significance of what Blake called a “New Age” emerging now - which we might love, too.My book unpacking Barfield's interpretation of Christianity is “A Secret History of Christianity: Jesus, the Last Inkling and the Evolution of Consciousness”.My book on Blake's prophetic analysis of the dynamics active today is “Awake! William Blake and the Power of the Imagination”.For more see www.markvernon.com

I'm Wasted, and I Can't Find My Way Home. In this episode, we again invite C.S. Lewis to teach us about Christmas. We also discuss the early church fathers, worship, symbolism, mystery, Freud and Jung's influence on modern Christians, consumerism and gift-giving, and, of course, Christmas: all this and much, much more on this episode of the podcast. SHOW NOTES:  What CHRISTMAS means to me... https://www.pas.rochester.edu/~tim/study/CSLewis.pdf Xmas and Christmas: A Lost Chapter from Herodotus https://www.cslewisinstitute.org/resources/reflections-december-2016/ Christian Wonder Tales by Martin Shaw https://www.thesymbolicworld.com/courses/christian-wonder-tales The Quest for the Holy Grail by Dr. Martin Shaw https://www.thesymbolicworld.com/courses/the-quest-for-the-holy-grail   More from 1517: Support 1517 Podcast Network: https://www.1517.org/donate-podcasts 1517 Podcasts: http://www.1517.org/podcasts 1517 on YouTube: https://www.youtube.com/@1517org 1517 Podcast Network on Apple Podcasts: https://podcasts.apple.com/us/channel/1517-podcast-network/id6442751370 1517 Events Schedule: https://www.1517.org/events 1517 Academy - Free Theological Education: https://academy.1517.org/   What's New from 1517: Coming Home for Christmas: 1517 Advent Devotional https://shop.1517.org/products/9781964419916-coming-home-for-christmas  Face to Face: A Novel of the Reformation by Amy Mantravadi https://shop.1517.org/products/9781964419312-face-to-face  Untamed Prayers: 365 Daily Devotions on Christ in the Book of Psalms by Chad Bird https://www.amazon.com/Untamed-Prayers-Devotions-Christ-Psalms/dp/1964419263  Remembering Your Baptism: A 40-Day Devotional by Kathryn Morales https://shop.1517.org/collections/new-releases/products/9781964419039-remembering-your-baptism  Sinner Saint by Luke Kjolhaug https://shop.1517.org/products/9781964419152-sinner-saint    More from the hosts: Donovan Riley https://www.1517.org/contributors/donavon-riley  Christopher Gillespie https://www.1517.org/contributors/christopher-gillespie   CONTACT and FOLLOW: Email mailto:BannedBooks@1517.org  Facebook https://www.facebook.com/BannedBooksPod/  Twitter https://twitter.com/bannedbooks1517   SUBSCRIBE: YouTube https://www.youtube.com/@BannedBooks Rumble https://rumble.com/c/c-1223313  Odysee https://odysee.com/@bannedbooks:5 Apple Podcasts https://podcasts.apple.com/us/podcast/banned-books/id1370993639  Spotify https://open.spotify.com/show/2ahA20sZMpBxg9vgiRVQba  Overcast https://overcast.fm/itunes1370993639/banned-books    MORE LINKS: Tin Foil Haloes https://t.me/bannedpastors Warrior Priest Gym & Podcast https://thewarriorpriestpodcast.wordpress.com   St John's Lutheran Church (Webster, MN) - FB Live Bible Study Group https://www.facebook.com/groups/356667039608511  Gillespie's Sermons and Catechesis http://youtube.com/stjohnrandomlake  Donavon's Substack https://donavonlriley.substack.com Gillespie's Nostr https://primal.net/p/nprofile1qqszfrg80ctjdr0wy5arrseu6h9g36kqx8fanr6a6zee0n8txa7xytc627hlq   Gillespie Coffee https://gillespie.coffee   Gillespie Media https://gillespie.media  

Jonathan Pageau returns to explore the symbolic meaning behind Christianity, evil, gender confusion, and why civilizations collapse at the height of abundance. In the conversation, Aaron respectfully challenges aspects of Christian doctrine, asking hard questions about hell, salvation, and religious exclusivity.OUR GUESTJonathan Pageau is a professional artist, writer, and public speaker based in Quebec, Canada. He specializes in carving Orthodox Christian icons and designing traditional sacred images and products. Through his YouTube channel and podcast, The Symbolic World, he explores how symbolic patterns inform our experiences of the world and can re-enchant contemporary life.Jonathan is the founder of Symbolic World Press, a publishing house dedicated to the renewal of culture through storytelling and rediscovering symbolic thinking. The Press publishes works such as the Tales for Now & Ever fairy tale series—which includes The Tale of Snow White and the Widow Queen, Jack and the Fallen Giants, and the most recent publication now available for pre-order, Rapunzel and the Evil Witch—as well as the GodsDog graphic novel series and other books. The Press also hosts online courses led by Jonathan and other influential thinkers such as Dr. Martin Shaw, Fr. Dcn. Seraphim Rohlin, and Prof. John Vervaeke, covering topics from storytelling and literature to cognitive science and philosophy.In addition, the Symbolic World website features a community forum and a contributor-driven blog that deepen engagement with symbolic thinking. Jonathan has written extensively on artistic and religious symbolism, including hundreds of articles for the Orthodox Arts Journal.JONATHAN PAGEAU

I'm pleased to share this #mini episode with Maria Souza, a Comparative Mythologist, Poet, and Educator, and founder of Women & Mythology. As we name in the conversation, we've known about each other for some time and appreciated each others' work from afar. Just as Robert Bly's ‘Iron John' is the book that ignited the mythopoetic men's movement, so too, does Clarissa Pinkola Estés's book ‘Women Who Run With The Wolves' occupy that position for women.Maria shares how her journey with myth began has evolved into her podcast, along with courses that bring mythopoetic depth into the lived experience of women today. We touch on iconic stories like La Loba, Seal Skin/Soul Skin, and La Llorona—each a mirror of feminine initiation, creativity, and soul recovery. In this tradition, myth isn't escape - it's a way of waking up, a path to gather the scattered bones of the psyche (and culture) and sing them back to life. LINKS* Women & Mythology Website* Women & Mythology on InstagramTo receive new posts and support The Mythic Masculine, consider becoming a free or paid subscriber.SHOW NOTES* 0:00 — Ian welcomes Maria and introduces a dialogue on Women Who Run With the Wolves as a counterpart to Iron John in the mythopoetic tradition.* 1:17 — Maria recalls her studies with Martin Shaw and her search for stories that speak directly to women's initiatory paths.* 2:41 — Early book study circles evolved into her first myth-based teaching course.* 4:46 — Contextualizing Clarissa Pinkola Estés' book: a 30-year creation published in 1990, still resonant due to its timeless archetypal themes.* 7:13 — The book quickly became a global bestseller, sparking women's groups and soulful discussion circles.* 10:01 — Myth gives women a language to “wake up” to their inner and outer experiences, offering deep recognition and practical insight.* 11:49 — Stories like Seal Skin/Soul Skin, Baba Yaga, and La Llorona reveal key initiations around creativity, intuition, and integration.* 21:15 — Ian reflects on the power of La Loba's “singing over the bones” as a metaphor for enlivening the psyche.* 29:48 — Maria describes her “Year of Myths” immersion—one myth a month as a practice of ongoing maturation.* 34:36 — She shares her next creative focus: introducing Brazilian myths and under-told folktales to her community. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit themythicmasculine.substack.com/subscribe

The Surprising Rebirth Of Belief In God was part of this summer's Big Church Festival. In the first of two festival specials, Justin shares 3 live interviews from the 'Podcast Stage'.Author Lauren Windle and agnostic journalist Ben Sixsmith share their stories of addiction recovery and searching for God. Mythologist Martin Shaw tells his miraculous conversion story and continuing quest for 'Wild Christianity'. Andy Wolfe and Andrew Ollerton explore the rise in Bible interest among Gen Z. 'Responding To The Rebirth' Conference: http://rebirthconference.net/ More info, book & newsletter: https://justinbrierley.com/surprisingrebirth/ Support via Patreon for early access to new episodes and bonus content: https://www.patreon.com/justinbrierley/membership Support via Tax-deductible (USA) and get the same perks: https://defendersmedia.com/portfolio/justin-brierley/ Give a one-off gift via PayPal: https://www.paypal.com/paypalme/brierleyjustin Buy the book or get a signed copy: https://justinbrierley.com/the-surprising-rebirth-of-belief-in-god/ Got feedback? Share it with us by emailing: feedback@think.faith Ep 25 show notes: https://justinbrierley.com/surprisingrebirth/season-2-episode-25-big-church-1 The Surprising Rebirth of Belief in God is a production of Think Faith in partnership with Genexis, and support from The Jerusalem Trust. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Despite all this good stuff, I have been feeling a little flat recently. It comes to us all. Much unrealised. Everything in the rear view mirror. I'm too asleep, bad-tempered, just irritable at the world. James Hillman told me it's important to just ‘decompose' every now and then. Don't make everything alright. Let Saturn and his dry, difficult, Beckett-like thoughts own the house for a minute. Let things get sepia toned. Draw the curtains. Inspect the ruins.In the words of an old Welsh poem:What I loved in boyhood, I now hate:A girl, a stranger, a gray horse.But love Hillman as I do, I can't stay there forever (neither did he really, but he worked hard and brilliantly on the legitimacy of melancholy).And it's in this kind of mood that God gives me a talking to. Walks me over to my large-font-sized Bible and places his substantial, clean-nailed finger on the story of Moses and God gently sayeth:Suck it up buttercup. — Martin Shaw 

I'm borrowing this phrase "covenant with limit" from Martin Shaw.  Perhaps it's time to reconsider how freedom is actually found.  In this episode, I discuss briefly Wendell Berry's poem Manifesto: The Mad Farmer Liberation Front, the ancient art of fasting, and the imaginative possibility that we might want to make a covenant with limits before we go mad in the wrong direction.  Enjoy!

The Underworld is the place where you broke bread with Baba Yaga, made peace with limit, were fed small scraps of meat by crows when you needed it the most. It's the deep dip in a myth, the katabasis, the descent, the mischievous, startling bewilderment of irrational energies. Logic has little traction at such a moment. Successful returnees of the Underworld are Blake, Anna Swir, Patti Smith, Elie Wiesel. Sometimes we make these journeys alone, sometimes as a culture.My petition is that we accept the challenge of uncertainty. As a matter of personal style. It's the right thing to do. It's what the Anglo-Saxons called “living in the bone-house.” We get older, we find life is riven with weirdness. We should be weird too. To know, tell, and create stories is a wondrous skill that keeps faith with the traditional and beauteous techniques our ancestors used when faced with the sudden mists and tripwires of living. —Martin Shaw