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Emmanuel Macron visits the UK, while Japan’s emperor, Naruhito, is in Mongolia for a weeklong trip. Plus: Haute Couture Week in Paris, news from Ukraine and the UAE, and Speedos in summer.See omnystudio.com/listener for privacy information.
Tragedy has struck Texas. At least 80 people are dead from flash flooding in the state, and the death toll is still rising. Victims include both adults and at least 21 children attending a girls summer camp. The search for survivors continues.Elon Musk has officially filed the America party with the Federal Election Commission. Details on his strategy for next year's midterm elections.Two Middle East affairs analysts break down what we can expect from the Trump-Netanyahu White House meeting on Monday.What's the best way to keep our minds in tip-top shape—as well as our bodies? A top brain surgeon shares his take in a preview of "Vital Signs" with Brendon Fallon.And, as Jurassic World Rebirth dominates the global box office, new dinosaur species have been discovered in Mongolia and Utah. What these finds tell us about the age when dinosaurs roamed the Earth.
Last week Brian and Louise Hogan, trainers to church planters and former missionaries to Mongolia, shared about their efforts to plant a church in Mongolia—and the high cost they paid for serving there when their infant son died. This week, listen as they unwrap some of the principles they learned in that process, lessons they are now teaching to pastors and church leaders around the world, including hostile areas and restricted nations where VOM works. Brian, the author of There's a Sheep in My Bathtub and An A-Z of Near-Death Adventures, says that many in Western churches want to “buy a box” and follow a checklist for church planting, skipping the difficult process of seeking the Holy Spirit's wisdom and guidance. He challenges church planters to empty themselves of their own culture and learn the people and culture of where they are church planting, while always keeping in step with the New Testament. “If we don't see it in the New Testament,” Brian says, “then we're not going to institute it on the nations.” Brian and Louise also share how generous and missions-minded the church in Mongolia is. They ask, “What can we do to obey Jesus?” As Brian & Louise train Mongolian missionaries to go out to the nations, these radical church planters know that the core of missions is the church. They are not willing that anyone should be unreached. A nation that once sent out violent conquerors is now sending missionaries committed to conquering hearts with the Prince of Peace. Please pray for Mongolian Christians, and for church planters throughout the world as they work and sacrifice to bring every tribe, tongue, and nation into fellowship with Christ. Listen also for a special testimony from a former prisoner for Christ in Uzbekistan, Dmitry “David” Shestakov. Hear the difference it made when Christians around the world wrote letters to him in prison, then go and write letters to Christians in prison right now at PrisonerAlert.com. You can also hear Shestakov share his story in this episode of VOM Radio. The VOM App for your smartphone or tablet will help you pray daily for persecuted Christians throughout the year, as well as providing free access to e-books, audiobooks, video content and feature films. Download the VOM App for your iOS or Android device today.
What a learning week! Things we learn:-Hugh Jackman is not what a wolverine looks like. LOL -Coffee grounds can in fact drive slugs away, but it's not always 100% effective.-Stonehenge is 2 hours away from London, so Andy REALLY missed the train. -Mongolia is super interesting to learn about and Khongordzol is a Queen. -Reindeer (caribou) is definitely eaten in Scandinavian countries. Sorry, Vixen. -The people around you love you and respect you more than you know. And they're showing you even if you don't believe it at first. -Webisodes!Summary: Ron gives Leslie sound advice on how to move forward and in return, Leslie gives Ron a trip he'll never forget. Ann and Chris tell everyone about the baby, and Tom charges forward with Rent A Swag. Oh yeah and Andy takes a London job! Thank you and don't forget to rate and review! Sources:IMDbHeidi Klum EW article Filming in LondonMongolia! Nat Geo KidsBarrister WigsSlugs and Coffee GroundsSupport the showRate and review us on Apple Podcasts!Follow us @parkpalspodcast on Instagram! Or email us at parkpalspodcast@gmail.com
pWotD Episode 2982: Roman von Ungern-Sternberg Welcome to Popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 249,502 views on Tuesday, 1 July 2025 our article of the day is Roman von Ungern-Sternberg.Nikolai Robert Maximilian Freiherr von Ungern-Sternberg (Russian: Роман Фёдорович фон Унгерн-Штернберг, romanized: Roman Fyodorovich fon Ungern-Shternberg; 10 January 1886 – 15 September 1921), often referred to as Roman von Ungern-Sternberg or Baron Ungern, was a Russian military leader in the Russian Civil War and then an independent warlord who intervened in Mongolia against China. Part of the Russian Empire's Baltic German minority, Ungern was an ultraconservative monarchist who aspired to restore the Russian monarchy after the 1917 Russian Revolutions and to revive the Mongol Empire under the rule of the Bogd Khan. His attraction to Vajrayana Buddhism and his eccentric, often violent, treatment of enemies and his own men earned him the sobriquet "the Mad Baron" or "the Bloody Baron". He was viewed by his Mongolian subjects during his rule as the "God of War".In February 1921, at the head of the Asiatic Cavalry Division, Ungern expelled Chinese troops from Mongolia and restored the monarchic power of the Bogd Khan. During his five-month occupation of Outer Mongolia, Ungern imposed order on the capital city, Ikh Khüree (now Ulaanbaatar), by fear, intimidation and brutal violence against the Bolsheviks, Jews and Chinese. In June 1921, he travelled to eastern Siberia to support anti-Bolshevik partisan forces and to head off a joint Red Army-Mongolian rebel invasion. That action ultimately led to his defeat and capture two months later. He was taken prisoner by the Red Army and, a month later, was put on trial for "counter-revolution" in Novonikolayevsk (now Novosibirsk). He was found guilty after a six-hour show trial, and on 15 September 1921 he was executed.This recording reflects the Wikipedia text as of 02:45 UTC on Wednesday, 2 July 2025.For the full current version of the article, see Roman von Ungern-Sternberg on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm generative Olivia.
Martin and Rahul are back to talk about the incredible 3x3 World Cup that took place in Ulaanbaatar this past week, covering all from the magical run of Mongolia to the hits and misses from the event. They also talk about a very special 3x3 event coming up, tune in to find out more!
Interview with Peter Akerley, President & CEO of Erdene Resources Development Corp.Our previous interview: https://www.cruxinvestor.com/posts/erdene-resource-development-tsxerd-mongolia-gold-developer-to-pour-first-gold-by-q3-2025-6815Recording date: 27th June 2025Erdene Resource Development (TSX:ERD) is on the verge of becoming Mongolia's newest gold producer, with construction at its flagship Bayan Khundii project reaching 98-99% completion and first gold production targeted for early-to-mid September 2025. The company expects to achieve commercial production by mid-November, marking a significant milestone in Mongolia's emerging mining sector.The project represents a compelling investment opportunity with projected annual production of 85,000 ounces at 4 grams per ton head grade and 90-95% recovery rates. At current gold prices, management forecasts approximately $200 million CAD in annual after-tax free cash flow, providing substantial returns for investors.Erdene's financial position remains robust despite total project costs reaching $115 million USD, 15% above the initial $100 million target. The company maintains $45 million in undrawn facilities, creating a comfortable buffer through the transition to cash flow generation. Management plans aggressive debt repayment within 14 months of achieving steady-state production.Perhaps most attractive for long-term investors is the significant expansion potential within what management characterizes as a new high-grade gold district. Recent drilling has identified exceptional intersections including 40 meters of 7 grams per ton just 200 meters west of the current pit. The company has allocated $10 million annually for exploration to develop multiple targets that could extend mine life beyond 10 years.Strategic infrastructure investments, including a 240-kilometer transmission line to the Chinese border and comprehensive operational facilities, position Erdene for district-wide development. The company recently completed a 6:1 share consolidation to attract larger institutional investors, coinciding with increased marketing efforts as production approaches.With proven management execution, strong local partnerships through Mongolian Mining Corporation, and a 5% net smelter royalty providing additional upside from year five, Erdene represents a rare opportunity to invest in an emerging gold producer with significant expansion potential in an underexplored jurisdiction.View Erdene Resource Development's company profile: https://www.cruxinvestor.com/companies/erdene-resource-developmentSign up for Crux Investor: https://cruxinvestor.com
Más De Una Milla 30/06/2025 Allanis Navas y María González se coronan campeonas de Voleibol de Playa en Honduras | El Judo puertorriqueños tuvo una Impresionante participación en República Dominicana obteniendo seis medallas | La Selección Masculina de baloncesto 3x3 terminó en la sexta posición en el Mundial celebrado en Mongolia; mientras que la selección femenina de baloncesto debutó en el torneo Americup con una victoria sobre Colombia | Todo listo para el Carnaval de Campeones del Béisbol Superior Doble A | Hoy concluye la fase regular del Baloncesto Superior Nacional. #VamoArriba #AlmuerzoDeportivo #tiempodedeportes #BonitaDeportes #DeporteEsMásQueJuego #Anótalo #periodismoinvestigativo#PeriodismoDigital #Comparte #PonloEnLaNevera #BSNPR #Baloncesto #BSNPR #capitanes #piratas #mets #leones #atléticos #GrandesLigas #MLB #Yankees #mets #Tigers #ElMago #MLBAllStar #BéisbolDobleA #FIBA3x3 #WorldCup
What would it feel like To Run the World? The Soviet rulers spent the Cold War trying desperately to find out. In To Run The World: The Kremlin's Cold War Bid for Global Power, Sergey Radchenko provides an unprecedented deep dive into the psychology of the Kremlin's decision-making. He reveals how the Soviet struggle with the United States and China reflected its irreconcilable ambitions as a self-proclaimed superpower and the leader of global revolution. This tension drove Soviet policies from Stalin's postwar scramble for territory to Khrushchev's reckless overseas adventurism and nuclear brinksmanship, Brezhnev's jockeying for influence in the third world, and Gorbachev's failed attempts to reinvent Moscow's claims to greatness. Perennial insecurities, delusions of grandeur, and desire for recognition propelled Moscow on a headlong quest for global power, with dire consequences and painful legacies that continue to shape our world. Sergey Radchenko is the Wilson E. Schmidt Distinguished Professor at the Johns Hopkins School of Advanced International Studies. He has written extensively on the Cold War, nuclear history, and on Russian and Chinese foreign and security policies. He has served as a Global Fellow and a Public Policy Fellow at the Woodrow Wilson Centre and as the Zi Jiang Distinguished Professor at East China Normal University (Shanghai). Professor Radchenko's books include To Run the World: the Kremlin's Cold War Bid for Global Power (Cambridge UP, forthcoming in 2024), Two Suns in the Heavens: the Sino-Soviet Struggle for Supremacy (Wilson Center Press & Stanford UP, 2009), and Unwanted Visionaries: the Soviet Failure in Asia (Oxford UP, 2014). Professor Radchenko is a native of Sakhalin Island, Russia, was educated in the US, Hong Kong, and the UK, where he received his PhD in 2005 (LSE). Before he joined SAIS, Professor Radchenko worked and lived in Mongolia, China, and Wales. Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: The Cold War: A World History by Odd Arne Westan The World of the Cold War by Vladislav Zubok Zhou Enlai: A Life by Chen Jian 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
What would it feel like To Run the World? The Soviet rulers spent the Cold War trying desperately to find out. In To Run The World: The Kremlin's Cold War Bid for Global Power, Sergey Radchenko provides an unprecedented deep dive into the psychology of the Kremlin's decision-making. He reveals how the Soviet struggle with the United States and China reflected its irreconcilable ambitions as a self-proclaimed superpower and the leader of global revolution. This tension drove Soviet policies from Stalin's postwar scramble for territory to Khrushchev's reckless overseas adventurism and nuclear brinksmanship, Brezhnev's jockeying for influence in the third world, and Gorbachev's failed attempts to reinvent Moscow's claims to greatness. Perennial insecurities, delusions of grandeur, and desire for recognition propelled Moscow on a headlong quest for global power, with dire consequences and painful legacies that continue to shape our world. Sergey Radchenko is the Wilson E. Schmidt Distinguished Professor at the Johns Hopkins School of Advanced International Studies. He has written extensively on the Cold War, nuclear history, and on Russian and Chinese foreign and security policies. He has served as a Global Fellow and a Public Policy Fellow at the Woodrow Wilson Centre and as the Zi Jiang Distinguished Professor at East China Normal University (Shanghai). Professor Radchenko's books include To Run the World: the Kremlin's Cold War Bid for Global Power (Cambridge UP, forthcoming in 2024), Two Suns in the Heavens: the Sino-Soviet Struggle for Supremacy (Wilson Center Press & Stanford UP, 2009), and Unwanted Visionaries: the Soviet Failure in Asia (Oxford UP, 2014). Professor Radchenko is a native of Sakhalin Island, Russia, was educated in the US, Hong Kong, and the UK, where he received his PhD in 2005 (LSE). Before he joined SAIS, Professor Radchenko worked and lived in Mongolia, China, and Wales. Sidney Michelini is a post-doctoral researcher working on Ecology, Climate, and Violence at the Peace Research Institute of Frankfurt (PRIF). Book Recomendations: The Cold War: A World History by Odd Arne Westan The World of the Cold War by Vladislav Zubok Zhou Enlai: A Life by Chen Jian
Brian and Louise Hogan, missionaries and church planters in Mongolia, responded to God's call with obedience. They arrived in the city of Erdenet in the early 1990s; there were no churches in the city. After the conversion of 14 teenage girls, they witnessed the birth and growth of a church community. However, as Scripture reminds us, forward motion in God's kingdom often awakens spiritual resistance. As Brian noted, "Throughout history, whenever the Kingdom has advanced, someone has had to pay a terrible price." For the Hogans, that terrible price was the sudden death of their newborn son, who passed away on Christmas Eve due to sudden infant death syndrome. In the depths of grief and isolation, Brian and Louise felt God's closeness. They were aware that Christians around the world were praying for them. Louise found strength through a question inspired by Elisabeth Elliot: “Was I called? Was I chosen? And did I obey?” She says it should not matter what God does with our obedience; we are simply called to obey. Despite their loss, the Hogans chose to remain in Mongolia, grieving alongside their Mongolian Christian family. Their suffering became a powerful testimony of hope and resurrection in a culture unfamiliar with such concepts. In their loss, they were able to share unshakable Christian hope: “We are going to see our son again.” Brian is the author of There's a Sheep in my Bathtub and An A to Z of Near-Death Adventures. Listen also as VOM Radio host Todd Nettleton shares information about how you can send VOM Action Packs to persecuted Christians around the world.
Learn how stepping away from your business can lead to breakthrough ideas and personal growth In this episode of the Beyond 7 Figures podcast, talking about how powerful it can be for entrepreneurs to step away from their daily routines and go on meaningful adventures. You'll hear how getting out of your usual environment like traveling to remote places with no distractions can spark big ideas, fresh thinking, and personal growth. We talk about how stillness, nature, and deep reflection help solve problems and bring more clarity and purpose to both business and life. Our guest is Mike Brcic, the founder of Wayfinders. Mike takes groups of entrepreneurs on life-changing trips to places like Mongolia, Uganda, and Patagonia. He creates safe spaces where people can disconnect from their busy lives and reconnect with themselves. Mike shares how his own journey from business success to deeper self-discovery inspired him to help others find more meaning, direction, and breakthroughs through these powerful experiences. KEY TAKEAWAYS: Taking time away from your business in quiet, remote places can help you solve problems and find new ideas. Real breakthroughs often happen when you step out of your normal routine and slow down. Deep personal growth helps drive lasting business success. Childhood experiences can shape your drive, fears, and how you lead as an entrepreneur. Feeling connected to nature and others can bring clarity and purpose to your life and work. Creating space for stillness and reflection is just as important as hard work. The most successful entrepreneurs often shift from chasing success to serving others. Building a business with heart and meaning leads to deeper fulfillment and stronger impact. Growing your business is hard, but it doesn't have to be. In this podcast, we will be discussing top level strategies for both growing and expanding your business beyond seven figures. The show will feature a mix of pure content and expert interviews to present key concepts and fundamental topics in a variety of different formats. We believe that this format will enable our listeners to learn the most from the show, implement more in their businesses, and get real value out of the podcast. Enjoy the show. Please remember to rate, review and subscribe to the podcast so you don't miss any future episodes. Your support and reviews are important and help us to grow and improve the show. Follow Charles Gaudet and Predictable Profits on Social Media: Facebook: facebook.com/PredictableProfits Instagram: instagram.com/predictableprofits Twitter: twitter.com/charlesgaudet LinkedIn: linkedin.com/in/charlesgaudet Visit Charles Gaudet's Wesbites: www.PredictableProfits.com
How do we find joy amid global chaos and summer heat? In this episode, Dave explores U.S.-Iran tensions and reflects on the joy of sunshine and slowing down. Then, artist and world traveler Aisha Makara shares her incredible storyfrom being orphaned in Mongolia to becoming a global creator whose artwork was launched into space. Her journey of reinvention and fearless living is nothing short of inspiring. Plus, in the GRIN segment, Dave shares fun ways to thrive during heat waves. Tune in for purpose, positivity, and perspective!
In a show recorded on June 25, we discuss the Austin Major and why it was great, Vitality winning and its implications (era, ZywOo GOAT?), TheMongolz' run, MOUZ needing a next step, potential for Spirit changes, and more!HLTV Confirmed is presented by Skin Place and Anthros:
Estimados oyentes, esta entrevista requirió que Aldo y Gloria se conectaran desde zonas rurales. Por lo tanto, la conexión a internet fue intermitente. Hay algunos momentos del episodio en los que puede resultar difícil comprender lo que se dice. Para mayor claridad, consulten la transcripción abajo. Gracias por su comprensión.Mis entrevistados en este episodio son Aldo Gonzalez y Gloria Romero López. Aldo es zapoteco de la comunidad de Guelatao de Juárez, Oaxaca, México. Ingeniero de formación, promueve el pleno reconocimiento y la implementación de los derechos de los pueblos indígenas. Trabaja en defensa de la biodiversidad local del maíz, especialmente de una variedad de maíz autofertilizante llamada olotón.Gloria es una mujer Mixteca que nacio en Lázaro Cardenas, Coicoyan de las Flores, Juxtlahuaca, Oaxaca. Curse sus estudios de ingeniería en Tecnologías de la información y comunicaciones en el Instituto Tecnológico Superior - San Miguel el Grande. Actualmente Realizó registros de Nacimientos en el Municipio de Coicoyan de las Flores. Ella gusta mucho platicar en Mixteco.Notas del Episodio* Las consecuencias al pueblo* El derecho a no migrar* Cambios atraves del NAFTA y el derecho a no migrar* “Yo tengo maiz, no necessito dinero”* La complejidad de las remesas* Las contradicciones y discriminaciones entre migrantes* La posibilidad del retorno masivo de migrantes* La violencia como causa de migracionTareaEl Derecho a No Migrar (Libro) - AmazonEl DERECHO A PERMANECER EN CASATranscripcion en espanol (English Below)Chris: [00:00:00] Bienvenido Aldo y bienvenida Gloria al podcast al fin de turismo. Gracias a ambos por estar dispuestos a hablar conmigo hoy sobre estos temas. Tengo curiosidad por saber si ustedes dos se están bien dispuestos a ofrecer una pequeña introducción o resumen sobre ustedes mismos.Ah, ado, no te escuchamos. Aldo: Bueno sobre mis viajes, bueno, no me dedico a viajar. Casi no tengo vacaciones. Pero por las cuestiones del trabajo me he tocado ir a diferentes lugares del mundo. Podríamos decir. Este básicamente por el trabajo que realizo? Más que ir a conocer los lugares a donde a donde me han invitado, lo que he hecho es ir a platicar con la gente que está en esos lugares sobre los problemas que tenemos aquí en la región.Los problemas que tenemos en México y [00:01:00] quien lo que me ha posibilitado, poder viajar a distintas partes ha sido el problema de la contaminación del maize transgénicos. Entonces eso ha hecho que, con esa bronca que peso en el año 2001, este yo haya tenido la posibilidad de ir a otros lugares a platicar un poco sobre ese problema en particular y muchos otros que se relacionan con él no o el tema de los transgénicos o el tema de los agroquímicos o el tema de el control de las corporaciones hacia la alimentación, hacia las semillas también.Entonces, digamos que en general, la mayoría de los viajes que yo he realizado están relacionados con estos acentos o con los derechos de los pueblos indígenas también. Chris: Gracias, Aldo. Y nos podrías decir donde te encuentres hoy? Aldo: Eh? Bueno, hoy estoy en Guelatao y es mi comunidad y estoy en las oficinas de la organización de mi organización, que es la unión de organizaciones de la Sierra Juarez Chris: Muchas gracias, [00:02:00] audo Aldo y gloria.Gloria: Sí, igual. Yo casi no he salido así del estado, pero sí conozco mucha gente que si emigra por lo regular a los estados unidos, es que es donde la mayoría de acá, pero casi no emigran mucho así hacia otros estados. Pero si la mayoría emigra para estados unidos, ya si tengo muchos vecinos, familia y mucho de acá de Coycoyan, si emigran más para allá que son para los estados unidos. Chris: Muy bien. Muchas gracias por eh, a tiempo con nosotros hoy. Entonces, aunque es temprano en la conversación, mi pregunta es sobre cómo han visto que el regreso de los migrantes a sus pueblos ha afectado a la comunidad en sus propios lugares o pueblos?Gloria: Sí en en cuando han cómo ha afectado la comunidad? Que muchos cuando regresan, pues ya tienen otras ideas, otras cultura, otra forma de ver la vida y a veces mucho ya no [00:03:00] quieren este participar así en las asambleas de la comunidad o ya vienen con otras técnicas, digamos, de cultivo y las técnicas que anteriormente habían acá, pues ya se van perdiendo y yo más cada veo como también esto afecta también en sus vidas personales, porque muchos cuando regresan ya regresan ya enfermos, cansados. En en el mejor de los casos, muchos ya regresan con dinero, no? Y eso hace que la gente que está en el pueblo, ve que como ellos les fue bien, pues también quieren emigrar y ya después ya son más personas que quieren migrar y ya se se hacen más y de idea de que, pues allá en estados unidos existe la oportunidad de que puedan mejorar sus vidas.Pero yo digo que así en ,general el impacto es un tanto positivo como [00:04:00] también negativo, porque igual, como digo, muchos regresan ya cansados, enfermos. Muchos igual dejan aquí sus familiares y cuanto regresan, pues sus familia ya no los encuentran, o algunos que dejan sus papás, cuando regresan sus papás ya, ya murieron o ha o esas situaciones que impacta así su vida personal.Chris: Gracias, Gloria. Aldo, querrías responder? Aldo: Aunque aquí en la comunidad de Guelatao, no hay muchos, no hay una migración tan alta como en otras comunidades cercanas. Digamos que una de las cosas que nosotros vemos que ha afectado, es que se elevan los precios, porque traen dinero, ya no trabajan en el campo. Entonces, para sus familias reciben recursos.Y pues eso hace que ellos tengan mayor capacidad para poder pagar a los mozos, por ejemplo, para que vayan a ser la [00:05:00] misma. Entonces, eso hace que el resto de la población pues se sienta afectada, porque no tiene los recursos para poder pagar lo que está pagando un migrante. Bueno, eso en alguna medida, está afectando la producción también de maíz, de por sí, ya la había afectado, porque muchos salen y dejan de trabajar la tierra. Los que quieren que se siga trabajando la tierra por parte de su familia mandan recursos, pero digamos que allí los costos se elevan para el resto de la población porque ellos pagan salarios más altos. Entonces, si alguien viene a la comunidad a trabajar, te va a cobrar más de lo que te cobraba anteriormente y muchos no lo pueden pagar.Entonces nos dice, "ya no voy a sembrar, porque el mozo está muy caro." No? Y eso es una afectación, pues directa, digamos a la economía de quien no migra. Y como hay pocos migrantes también, o digo [00:06:00] como hay poca gente que se que que se queda trabajar el campo en la comunidad, ya no hay suficientes personas para que se pueda hacer lo que nosotros llamamos gozona.O sea que vayamos entre todos a trabajar la parcela de cada uno de los que entran a ese tipo de trabajo. Bueno, también, eso es una afectación por la migración. No? Chris: Y Gloria, tú piensas que esa misma dinámica existe o ha pasaron en tu pueblo?Gloria: No, yo digo que igual, sí, estoy de acuerdo con lo que dicen algo y si sí, ha influenciado mucho de las personas que emigran si pagan más que los que no migran. Sí, si se ve mucho ese cambio.Chris: Gracias. Este pues parte de mi mi interés o cómo empecé, eh, acercándome a la cuestión de inmigración fue en parte por mi familia. [00:07:00] También eran migrantes de Macedonia y Grecia, y el otro lado de Inglaterra hacia Canadá hace como 50 años. Entonces este lo que he sentido, es que las dinámicas, las consecuencias de la migración en los pueblos y la gente que no migren, que hay patrones en el nivel mundial, y son casi bueno, muy parecidos. . Encontré un un libro en inglés, pero también existía en español. Eh? Que se llama El Derecho A No M igrar o The Right To Stay Home por David Bacon. Y ese libro, es titulado por una declaración que la gente de FIOB o La Frente Indígena de Organizaciones Binacionales hicieron en ahí en Santiago Juxtlahuaca en La Mixteca, Después de días de días de discutir sobre las [00:08:00] consecuencias de migraciones en los lugares de los migrantes, o sea, los pueblos originarios de los migrantes, resultó una declaración: "el derecho a no migrar conjunto con el derecho a migrar." Entonces tengo curiosidad por saber si ustedes podrían hablar sobre esos tiempos y la declaración, si saben cómo se formó o cómo se fue recibida en la mixteca o en la sierra norte de Oaxaca.Aldo: Bueno, nosotros aquí en la organización. Sí, hemos hablado del derecho a no migrar, porque estamos interesados en fortalecer la identidad de las personas que vivimos en nuestras comunidades. Pues, al final, somos parte de un pueblo más grande. No solamente es nuestra comunidad, sino que hay varias otras comunidades que pertenecemos al mismo pueblo, al pueblo zapoteca y en ese sentido, pues lo que estamos tratando [00:09:00] de hacer es que se fortalezcan nuestras comunidades, que se fortalezcan nuestra comunalidad, que es nuestra forma de organización comunitaria, y por esa razón es que preferiríamos que la gente no migra.Pero el problema es que ha habido un empobrecimiento muy brutal del campo en general, no solamente en México. Lo vemos también en otros países, que los que emigran principalmente son gente que sale del campo y van hacia los estados unidos a trabajar al campo en estados unidos, pero en condiciones que son completamente distintas a como se trabajaba en la comunidad. Incluso aquí en México, algunos van a trabajar en los campos del norte del país, también este en condiciones, pues terribles, con muchos agroquímicos.La gente regresa en algunos casos regresan enfermos, no? O regresan con las patas por delante, dijeron en el pueblo, porque [00:10:00] ya pues están muertos. Regresan nada más para que los entierren en la comunidad. Pero pues, prácticamente toda su vida la hicieron fuera, no? Entonces, quienes se van sufre porque añoran estar en la comunidad. Quieren comer lo que en la comunidad. Quieren escuchar la música de la comunidad. Quieren hacer la vida como si estuvieran en la comunidad, pero ya no está. Quienes se quedan a vivir fuera de la comunidad, digamos en estados unidos, sobre todo, pues sus hijos ya no los van a entender, porque ellos son educados de una manera distinta en escuelas que no tienen nada que ver con su cultura.Digamos que son colonizados mentalmente en las escuelas en estados unidos. Hay muy pocas escuelas que podríamos decir tienen la la eh capacidad de poder ser interculturales y enseñar en español y inglés y [00:11:00] enseñar la cultura de la comunidad y la cultura pues que se viven en los estados unidos, el individualismo.Entonces es muy complejo que un niño de inmigrantes, nacido en estados unidos pueda regresar a la comunidad, porque pues ya se adaptó a otra forma, a otra civilización, a otra forma de vida completamente distinta a la comunitaria. Y bueno, eso a nosotros nos preocupa. Estamos interesados en que la gente se quede.Sabemos que es difícil porque hay pocos recursos económicos en las comunidades, pero aun así pues, estamos haciendo el esfuerzo para que la gente se sienta orgullosa de ser de sus orígenes y no tengan la necesidad de migrar o en último de los casos, si tiene la necesidad de emigrar, por lo menos que tenga una referencia de lo que es su comunidad y la lleve a donde esté, [00:12:00] no?Porque pues, a veces, pues la gente lo hace por necesidad. Y esa necesidad, te lleva a a otros lugares, pero si tú te sientes orgulloso de tu identidad cultural, vas a llevar ese identidad donde tú estés. En el caso de la sierra, hay gente de varias comunidades que hace comunidad en donde está. Pero bueno, obviamente no lo va a poder hacer de la misma manera como si viviera en la comunidad, pero al menos algo se llevan. Otra forma de de ver el mundo se puede llevar también, aunque no la vas a poder practicar como como lo vas a hacer en tu comunidad, no? Y en general, digamos el trabajo que nosotros hacemos en la organización está enfocado a que se fortalezcan, pues distintos mecanismos para que la gente se quede.Por ejemplo, ahorita estamos trabajando en la en el establecimiento de la escuela de agroecología, para que los jóvenes tengan herramientas para [00:13:00] poder sembrar la tierra sin depender de los herbicidas de todos los agroquímicos que vienen con la revolución verde y que son los que utilizan normalmente en los estados unidos para la producción agrícola de la mayoría de las cosas que se hacen allá. Y dentro de este esquema de agroecología, pues obviamente que para nosotros el elemento cultural es es fundamental porque no podemos hacer solamente la agricultura fuera de nuestro contexto territorial-cultural. Entonces, todo esto tiene que estar englobado en esas, iniciativas que estamos tratando de impulsar eso.Chris: Mm ya. Gracias. Gracias, Aldo. Y Gloria, esa declaración surgió en la región en la Mixteca donde estás y pues me gustaría, saber si recuerdes la declaración, si era parte de la política o la gente de tu pueblo?Gloria: Bueno, me enteré que esta declaración surgió debido a las grandes [00:14:00] injusticias que sufre los migrantes. Como dice algo desde el memento en que salen de sus hogares hasta llegar allá en, digamos en estados unidos, donde tienen que trabajar igual y siguen sufriendo lo que son abusos físicos, psicológicos.Y qué más quisiéramos que la gente? Pues no, no emigrara no, pero sabemos que debido a sus necesidades emigran, pero ojalá y cuanto emigraran tuvieran esas so oportunidades de tan si quiere emigrar lo mejor posible que puedan y no pasar tu portando sufrimiento. Mm-hmm. La declaración surgió en esta zona de Juxtlahuaca, según lo que yo he encontrado igual, no sabía mucho sobre esta declaración, pero debido a esto ya cheque. Y sí, la declaración surgió especificamente por las injusticias que sufre la gente desde salir de su hogar, hasta llegar en estados unidos.Todos los abusos que llegan a [00:15:00] sufrir en el camino y hasta igual muchos hasta allá, aunque estén en el trabajo allá, también siguen sufriendo. Y por eso, pues, qué más quisiera la gente que no inmigrara no? Qué más quisiéramos que toda la gente tuviera la dicha de tener una vida digna en su país, en su tierra, para que no tuviera que emigrar, pero sucede, sucede que si emigran, sucede por muchas razones que a veces no están en nuestro alcance poderlos ayudar, pero digamos tan siquiera ofrecerles las oportunidades para que emigren de la mejor manera posible y no tengan tantas desventajas al memento de emigrar.Chris: Gracias. No, pues sí, el pueblo de mi papá, por ejemplo, era un pueblo campesino en Grecia y ya no esta abandonado, pero cuando si salieran hubiera 800 personas. Y el día de hoy hay como 50. Y hay como unos dos, tres campesinos todavía, entonces [00:16:00] este entiendo bien el de lo que dicen y que tan importante es de crear las condiciones para que la gente no necesitan migrarse si no necesitan.Pero me gustaría también preguntarles sobre el éxito quizás que ha existido. Entonces, si hubo una declaración en que salió de la verdad no es muy conocido, a pesar del éxito del libro y y esas cosas. No es muy conocido, por lo que he visto en México y por hablar con algunas personas de FIOB en estados unidos, pero vamos a eso en un memento. Quería preguntarles si hay programas o han visto ciertos éxitos dentro o a través de esas programas que, por ejemplo, que mencionaste Aldo y Glorias si en los pueblos hay como un cambio. Si algo ha cambiado en esos 15 años.Gloria: [00:17:00] Ajá de mi parte. Yo digo que sí. Sí, ha habido un cambio. Tal vez no un cambio directo. No ha habido la declaración. Sí, sí ha ayudado, nada más que nosotros, no lo hemos visto porque casi no se menciona. Pero si ha habido. Gracias a eso, pues se han formado programas, proyectos que se han apoyado a los migrantes, pero que muchas veces nuestros desconocemos.Pero sí, sí existe, digamos el impacto positivo que ha generado esa declaración.Aldo: Bueno, en el caso de la sierra Juárez, la sierra norte de Oaxaca, digamos, hay algunas comunidades que tienen un alto índice de migración y bueno, ahí en algunos casos, han llegado algunos programas, por ejemplo, como " dos por uno," donde los migrantes, digamos, ponen una parte de recursos, el estado pone otra parte o pone dos partes, digamos el gobierno federal, el gobierno del estado para hacer alguna obra en la comunidad.Pero realmente eso no está [00:18:00] solucionando ningún problema, no porque básicamente lo que está haciendo es obligar a los migrantes a que contribuyan a realizar alguna mejor alguna obra en su en su comunidad y cuando esos recursos los podían destinar para sus familias o para otra cosa o para cumplir con sus obligaciones comunitarias, pero no necesariamente realizando las acciones que el gobierno está obligado a rerealizar obras sociales o cosas por el estilo.Entonces, pues yo podría decir que de los programas que que han aparecido en los últimos años, pues tampoco nos han ayudado mucho a a frenar la migración. Por ejemplo, el programa del sexenio pasado más anunciado fue el de Sembrando Vida, no? Y si bien ese apoyo a algunos campesinos en algunas comunidades, no en todas, pues, podríamos [00:19:00] decir que si los capturó para que no migraran hacia los estados unidos, pero dejaron de sembrar maíz cuando inicialmente el programa este era para que sembraran más maíz. Nos pusieron a sembrada arbolitos, no árboles que muchos casos ni siquiera son de la región que no iban a pegar o si iban a pegar, no iban a ser útiles aquí, porque venían de otras regiones o si crecían, ya no iba se ya no iba a poder cultivarse maíz en esos lugares porque les iban a hacer sombra al maíz.Nosotros vivimos en laderas. Aquí no hay lugares planos como en estados unidos, no? Entonces, digamos que programas gubernamentales que hayan beneficiado en alguna medida. El flujo migratorio que hayan hecho que haya menos migratorio, pues tampoco se ven. No se ven con mucha claridad. Nosotros vemos que se siguen estableciendo políticas para destruir el tejido comunitario, para expulsar a la población [00:20:00] del campo hacia las ciudades o hacia los estados unidos.Chris: Gracias, Aldo. Y has mencionado? Que tu trabajo tiene mucho que ver con la regeneración de maíz y obviamente maíz criollo o sea local también. Porque es tan importante para el pueblo frente de las consecuencias de la migración? Aldo: El Maiz para nosotros es un elemento muy importante. Nosotros podríamos decir que es el corazón de la comunidad porque lo vamos a comer todos los días. Nosotros decimos "nativo". Les dicen c"criollo" desde las instituciones de muchos lugares por costumbre, pero la palabra está mal empleada. Nosotros decimos que son nuestros maíces nativos. Y no es lo mismo comer una tortilla de maíz nativo, un elote de nuestros maices, a que comprar un elote que ahora venden en la ciudad que fue hecho con [00:21:00] maíces híbridos o que tengamos que comer tortillas hechas con maíces transgen. Desgraciadamente, en los últimos años, yo creo que no solamente pasa en la sierra, sino en muchos otros lugares del país, se ha incrementado el uso de las tortillerías y entonces ya no sabemos con qué maíz están produciendo esas tortillas, pero no se pueden comparar con las tortillas de nuestros maíces hechas con nuestras propias tecnologías. No? Entonces, yo creo que el maíz para nosotros, además de ser nuestro alimento principal o el que más consumimos, también nos da identidad. El maíz nos convoca, por ejemplo, a trabajar juntos, cosa que en estados unidos, no lo hacen. Todos ellos contratan migrantes para que hagan su trabajo, no? Y ellos van a producir lo que vayan a producir para vender aquí.El maíz que se siembra [00:22:00] normalmente es para consumir. Casi no se vende el maíz. Y por ejemplo, ahora que están poniendo precios de garantía, no? Precio garantía las de MXN $6. En nuestras comunidades, el maíz, no lo puedes vender a MXN $6, o sea, por lo menos, lo vendes a MXN $20, si es que lo vendes, porque es el esfuerzo de tu trabajo y también por la misma gente que la comunidad o incluso por los migrantes o por las familias inmigrantes, es valorado como una, un un alimento que es completamente distinto a el maíz que se compra en la tienda, en la CONASUPO o en Diconsa o en cualquier tienda comercial o qué viene de la tortilla? Entonces hay un aprecio especial por nuestros maíces. Eso es importante, pero cada vez se está produciéndo menos. Ahora anteriormente quien tenía maíz era considerado rico. [00:23:00] Desde una perspectiva comparado de hoy, quien tiene maíz es considerado tonto o pobre porque no tiene dinero. Sin embargo, pues sobre todo los campesinos viejos que dicen bueno, pues "si yo tengo maíz, no necesito dinero" para vivir porque tengo el alimento suficiente. Incluso anteriormente, por ejemplo, cuando la gente tenía que realizar sus cargos comunitarios que no eran pagados ahora en muchas comunidades, han empezado a pagar el cargo. Quien podía ocupar el cargo era un agente mayor, que sus hijos ya habían crecido, pero que además, él tenía maíz para no pedirle favor a nadie de cómo iba a solventar la alimentación de su familia por el año o el tiempo que tuviera que estar al frente del cargo comunitario.Entonces, digamos que el maíz también hace comunidad? Y con estas políticas, falta de apoyos o de [00:24:00] eliminación de apoyo, el campo mexicano están lastimando también nuestras formas de organización communitaria. Eso.Chris: Qué fuerte. Sí, me acordé en lo que dijiste Aldo, unas palabras que que escribió el filósofo Ivan Illich y no sé si es exactamente lo que escribió, pero básicamente dijo que durante casi toda la historia de la humanidad, la mayor medida de la pobreza era si uno tenía o no que comprar su alimento, su comida. Es decir, si tenías comprar tu comida en el pasado, era un señal, una medida de de pobreza, de decir que buenas eres pobre si tienes que comprar. Gloria, tienes algo para agregar a ese punto. Gloria: Ese punto no, no,Chris: [00:25:00] está bien, está bien. Pues me gustaría también seguir con ese lo que mencionaste Aldo, de los recursos y lo que se llaman remisas y por lo que he visto las estadísticas, no dicen que es más o menos seis porciento de la economía mexicana está compuesta por remesas enviadas por familiares o amigos en estados unidos. En algunos de los pueblos a los que me han invitado, me han dicho que el pueblo no sobreviviría sin remesas. En otros. Me han dicho que el pueblo sobreviviría mucho mejor si la gente no se fuera. Este es un tema muy complejo y mi pregunto. Si ustedes dos podrían hablar sobre esa complejidad que han visto en sus pueblos y en otros lugares como resultado de las remesas.Y pues siento que se sale [00:26:00] como ese tema a una pregunta vital o central que es como si una persona puede o no ser responsable de un lugar estando al otro lugar?Gloria: Yo digo que sí. Las remesas si han influido positivamente porque gracias a ellos ha habido muchos negocios, comercio y siento que si le quitáramos esas remesas, esos negocios se caería, porque el dinero que mucha gente que va a gastar en esos negocios es dinero que sus familiares envían de estados unidos. Gracias a ello, pues compran sus alimentos, los materiales que ocupan desde útiles escolares hasta cosas personales que ocupe. Y si en las remesas, yo siento que sí, estaría complicado porque como hasta ahorita, no hay suficientes oportunidades dentro del país para que pueda satisfacer esa demanda, yo siento que si las [00:27:00] quitáramos, sí, sería un impacto muy fuerte negativamente.Aldo: Decía yo que el lunes es el día de mercado en Ixtlan. Es la comunidad más grande de esta región. Y este cuando va uno llegando a isl, lo primero que ve uno es la fila en el banco. Es una fila mayor que cualquier otro día. La mayoría de la gente que está formada ahí va a recibir remesas y luego la va a gastar en en el mercado. En el mejor de los casos, pues sería bueno que comprara cosas de la región, pero muchas de las cosas que compran también son procesadas. Vienen de fuera, no? Incluso una cosa que da hasta miedo a veces es ver cómo la la señora se llevan sus paquetes de maruchan, no? Entonces dice eso es lo [00:28:00] que van a comer los niños. Y sí están cambiándole la alimentación a los niños porque es más fácil poner hervir la sopa que ya viene en esa caja, le echa en agua, se hierve y hasta la comida.Entonces, si se reciben recursos que sostienen a la familia, pero nos están cambiando la forma de vida, porque pues no puedes sobrevivir como estaban haciendo anteriormente nuestros antepasados, nuestros papás, nuestros abuelos, pero nos están cambiando la vida y nos están haciendo dependientes del dinero. Nos están haciendo individualistas también porque ahora tener dinero, pues puede ser una cosa de prestigio, no?Pero realmente las remesas no están resolviendo un problema de fondo en la comunidad. Están resolviendo un problema de una sobrevivencia impuesta, no? [00:29:00] Porque te quitan tu forma de ser, te quitan tu forma de vivir comunitaria y te imponen una forma de vida individual que se basa en el dinero y no en las relaciones familiares o las relaciones comunitarias que existían anteriormente. Entonces, digamos que las remesas te van a ayudar a vivir. Te van a ayudar a comprar cosas, no? Muchas de esas cosas no van a ser locales. O sea, llega el dinero a la comunidad y se va de la comunidad para el que compró cosas fuera de la comunidad y que vino a vender a este lugar, no? Pero, entonces está ayudando podríamos decir que la economía capitalista no está ayudando a la economía comunitaria. Aun cuando sean gentes de la comunidad las que vendan las cosas, no? Digamos que puede ser que una parte se quede en la comunidad porque el comerciante de la comunidad fue a la ciudad, compró las cosas y las trajo aquí.El se va a quedar con su ganancia, pero finalmente le está haciendo el trabajo al [00:30:00] capitalista que produjo esas cosas y las llevó a la comunidad a través de ese comerciante. Entonces las remesas se están ayudando a fortalecer el sistema capitalista y a destruir el sistema comunitario.Chris: Anoche, un amigo me ha contado que hay algunos pueblos aquí en Oaxaca que apenas se juntaron en sus asambleas para platicar sobre la posibilidad que la amenaza del memento de Trump en estados unidos para deportar todos los migrantes.Bueno, no todos los migrantes, pero los migrantes que no conformen con el mundo de Trump ahi en estados unidos. Y qué pasaría? O sea, la gente en las asambleas están hablando de qué pasaría si eso pasaría? Si, de repente hay cientos, si no miles, de compañeros y [00:31:00] familiares que de repente lleguen de nuevo al pueblo y obviamente sin ese esos fondos? Quizás es un poco de lo que pasó en la pandemia. También hubo muchas historias de gente de del norte allá, volviendo a sus pueblos. Y se empezaron a trabajar en las milpas, pero luego se fueron de nuevo a al norte pues a trabajar. Gloria: Sí, bueno, si eso digamos si esa amenaza se llegara a cumplir y todos los migrantes regresaran, yo siento que sería muy complicado para el país sostener a todos esos migrantes, porque hasta ahorita no hay tantas oportunidades. Digamos si hay un programa del más conocido sembrando vida, pero está cumpliendo muy poquito el trabajo que debe de cumplir.Y si te regresaran todos los migrantes nos quedaríamos como que atascados como sería un impacto, yo siento que, negativo, porque no tenemos la posibilidad de de [00:32:00] recibirlos. No tenemos las oportunidades, no tenemos programas, no tenemos, hay muchas cosas que no nos van a favorecer, porque ellos, si ellos regresan, van a ver muchos migrantes, pero sin un sustento, sin algo que los pueda sostener para que tengan una vida más o menos como la que ya tenían cuando estaban allá.Y porque no solo va a afectar a ellos, sino también sus familias que tienen acá al ver que sus familiares que estaban allá ya van a estar acá.Chris: Gracias. Gloria. Sí, Aldo.Aldo: Bueno, algunos empiezan a preguntar a mí. Nosotros vemos que, incluso en estados unidos, hay algunos migrantes que votaron por Trump. Muchos que votaron por Trump. Platicando con algunas personas digamos que los que pagan impuestos y ya tienen su residencia en estados unidos, ven a los migrantes documentados como estorbo, como una competencia [00:33:00] desleal, porque ellos no están obligados a pagar impuestos. Y entonces no.Porque es parte del modelo, el model modelo capitalista diseñado. Digamos que entre los mismos mexicanos inmigrantes, hay contradicciones, hay discriminación. Digamos un migrante que ya es residente, a veces no va a apoyar a un migrante illegal porque puede quitar el empleo.Y bueno, esto nos meten en situaciones complejas al final de cuentas, porque, incluso estos migrantes votaron por Donald Trump. Estarían de acuerdo en que deportaran a los migrantes similares.Es un extremo. Ahora, los migrantes en general, si son deportados, los migrantes indocumentados y son deportados, van afectar la economía también de los estados unidos? No? Porque hay muchas cosas que en estados unidos dejarían de funcionar, si no hay inmigrantes. [00:34:00] O sea, quién va a cuidar a los viejitos, por ejemplo? Muchos migrantes, sobre todo mujeres se dedican al cuidado de personas enfermas o personas mayores de edad que no tienen familia o que si tienen familia de todas formas, los mantienen prácticamente en el abandono o viven de su pensión y ya no pueden hacer su vida normal porque tienen algún padecimiento, etcétera.Y necesitan una gente que las corre Normalmente son mexicanos o son migrantes indocumentados los que hacen ese tipo de trabajo. Este sector de la población de estados unidos se debería afectar. Los granjeros que siembran, digamos, para vender los productos en el mercado de estados unidos, la mayoría contratan migrantes no documentados.Entonces ellos también van a tener un problema de que su producción agrícola va a bajar porque no va a ver migrantes. Y hay otros sectores de la economía en estados unidos que también resultarían afectados. No sé [00:35:00] si Trump no lo está viendo o se hace el que no lo ve o es solamente un amague, como quien dice.Y esta es como una amenaza que no va a cumplir porque finalmente eso afectaría la economía de los estados unidos. Si llegara a hacerse, aunque fuera de manera parcial, que es lo más probable, pues los migrantes que fueran deportados hacia México, no sabemos si traigan remesas o no. No sabemos si hayan tenido ahorros o no.Puede ser que algunos sí, puede ser que algunos no. Muchos de los que regresan ya no están acostumbrados a vivir en comunidad o en su comunidad. No están acostumbrados a vivir a realizar las actividades en el campo y preferirían vivir en la ciudad, pero en la ciudad no va a haber empleo. No va a haber suficientes empleos para que ellos puedan hacer una vida menos [00:36:00] rural, digamos en su regreso a México.Algunos otros dicen bueno, pues si a mí me deporten, pues yo me regreso a sembrar maiz y no pasa nada, pero no creo que sea la mayoría o no creo que sea la totalidad, al menos no los que vayan a regresar a su comunidad. Quienes han trabajado desde niños en la comunidad y saben realizarlas el trabajo de campo, no van a tener problema, pero quienes ya se acostumbraron a realizar actividades que no son agrícolas y han sido obligados a migrar, pues iban a tener ese problema de que no van a saber que hacer cuando retornen a este país o cuando los obliguen a retornar a este país.Chris: Si yo recuerdo leyendo un libro hace unos años, y era un poco raro porque el libro era publicado en 1940. Y fue una historia social de la migración llegando en estados unidos en el [00:37:00] siglo anterior y básicamente dijo que si llegaron como los alemanes o una ola de migrantes alemanes. Los que ya estuvieran allá odiaban los alemanes porque los alemanes estaban listos a pagar más renta y aceptar menos ingresos de trabajo. Y luego otro 10 años, pasa no? Y quizás ya hay más alemanes ahora, pero ya vienen los ucráneos y los alemanes están enojados porque los u cráneos están listos para pagar más renta y trabajar por menos. Y luego los los alemanes se van a la periferia o se encuentran nuevos pueblos o ciudades. Se migran, básicamente. Y es un ciclo que hasta la fecha vemos en lo que dijiste Aldo respeto de la gente que ya tiene residencia en estados unidos, por ejemplo, los mexicanos diciendo que, "pues ya no, ya tengo el mío, [00:38:00] entonces nadie más," no? Ese tiene una historia muy, muy largo.Y además, la cosa que yo crecía en en Toronto en Canadá. Canadá está conocido y también se promueven el país como un país de multiculturalismo. O sea, la gran mayoría de nuestros papás son de otros países. O sea, es un país de migrantes. Pero, crecimos con este idea nacional que la población del país siempre estuvo disminuyendo, o sea menos y menos gente cada generación. Entonces, por eso teníamos que invitar y aceptar un montón de inmigrantes cada año, o sea, un montón de montón. Pero leyendo las historias sociales, me di cuenta que, pues esas invitaciones y sentido de estar abierto al otro, no era parte de la compasión del país canadiense.Era porque [00:39:00] necesitaban cada vez más, entrecomillas "labor barato", o sea, gente que estaban dispuestos a trabajar los trabajos que nadie más querían hacer y por dinero que nadie más querían trabajar. Y entonces el estado tenían que seguir invitando, trayendo gente de afuera para hacer ese trabajo.Y la pregunta sería, entonces quizás, qué haríamos? Como dijo gloria, para asegurar que hay un trabajo digno, hay una vida digna para la gente. Y lo digo porque cuando hablé con un representante de FIOB que era representante de FIOB en 2009 durante la declaración a no migrar. Y le pregunté entonces, por qué esa declaración no ha salido viral o popular en estados unidos y otros países? Y me dijo "ah, bueno, no, es que en estados unidos, la cosa es que si eres de la parte izquierda de la [00:40:00] política, no podrías criticar nada de la migración." O sea, toda la migración es bonito, no? No hay un espejo a las realidades y pero si te criticas la migración en cualquiera manera, eres automáticamente parte de la derecha o ultra derecha. Eres un hijo de Trump, etcétera. Aldo: De hecho, por ejemplo, Trump, no podríamos decir que sea un nativo americano, verdad? Los nativos americanos no tienen el pelo anaranjado. Entonces el vino de otro país, vino de Europa. Y bueno a la mejor ahora ya se siente estadounidense y no quiere que otros vayan a ese país de manera ilegal, como a lo mejor sus papás llegaron a los estados unidos a pagar rentas caras y a recibir salarios bajos. Pero pues él ya se hizo al modo capitalista de estados unidos. Tiene la [00:41:00] nacionalidad de los estados unidos y ahora no quiere que otros migren. Pero tampoco creo que quiera reconocer derechos de los nativos americanos que son quienes han vivido ahí por muchas más generaciones que las de la familia de tronco de muchos otros que se sienten estadounidenses ahora. Estaba viendo hace unos días un video de como viven, algunas familias en Mongolia. Mongolia es un país en donde todavía hay pastores nómadas que no viven en una ciudad o en una comunidad agraria. Viven en un territorio amplio y van siguiendo a su ganado. Que va cambiando de lugar, defendiendo de la estación del año.Ellos no tienen necesidad de emigrar. O sea, ellos han hecho su vida así desde hace mucho tiempo por muchas generaciones. E incluso no tienen la necesidad de tener los recursos económicos para [00:42:00] comprar cosas porque no necesitan tantas cosas. Está en una tienda de campaña para poder irse para otro lado que a lo mejor los muebles más básicos para poder vivir adentro de su tienda de campaña y se acabo.Y eso no quiere decir que sean pobres. El capitalismo mide la pobreza en función de los ingresos económicos. Si ganas menos de al día, pues eres una persona muy pobre. Pero. Pues el dinero no te va a solucionar todos los problemas del mundo. Entonces, creo que tenemos que empezar a mirarnos de otra manera y ver que los recursos económicos no son la única solución para la vida.Nos han hecho creer eso en los últimos años. Entonces, hoy, quien no tiene dinero es pobre, no? Pero creo que hay otras formas en que hemos vivido la mayor parte de la humanidad en este planeta que no eran como esta forma de vida capitalista que hoy nos están imponiendo, no? Y nos la están imponiendo porque [00:43:00] pues cada vez son menos gente las que quieren controlar la economía mundial.O sea, nosotros lo vemos. Cada vez son menos compañías tras nacionales las que tienen, por ejemplo, el negocio de las semillas y las semilleros que había en México hasta hace 30 años, ya desaparecieron en estos últimos años. Y ahora los tienen cuatro grandes empresas a nivel mundial. Pues obviamente que ellos quieren tener el negocio de las semillas y si no quieren que nadie más tenga negocio de las semillas o que los campesinos no tengan sus propias semillas para poder sobrevivir, entonces están expropiando la posibilidad de generar una vida de una manera distinta, no? Entonces ellos nos van a obligar o nos quieren obligar a que hagamos la vida como dependiendo de lo que ellos nos puedan vender, y desaparecer esas otras formas de sobrevivir en el planeta.Yo creo que esas otras formas, aunque muy deterioradas, [00:44:00] muy golpeadas, siguen vigentes en muchos lugares y habrá gente que las quiera reivindicar, nosotros las queremos reivindicar y creemos que hay otra forma de hacer la vida en esta planeta. Hay muchas otras formas de hacer la vida en tu planeta que son.Chris: Gracias, Aldo. Este Gloria, te gustaría agregar algo? Gloria: Sí, bueno, igual por parte de lo como lo que afecta también a que la declaración no sea tan famosa, es porque, como dice Aldo, es que estamos tan enfocados en el capitalismo que si por un memento, no nos enfocáramos en ese ámbito del capitalismo, yo siento que, pues todos dirían que tienen una vida digna en sus tierras y se quedarían más, pero como todos estamos enfocados en lo material, en el dinero y todo eso, pues decimos que para qué vamos a dar tanto mención a la declaración, si no es útil, [00:45:00] supuestamente? Pero es porque hemos tenido tanto esa idea del capitalismo de que siempre queremos ver dinero, todo lo que implica el capitalismo, y nos olvidamos un poco de lo que realmente significa tener la vida digna, porque pues somos esos ricos en muchas cosas, no? Tenemos agua, tenemos tierra. Y podríamos ser felices con eso. Pero igual no nos conformamos con eso. Siempre queremos más porque esas son las ideas que el capitalismo nos ha metido. Mm-hmm.Chris: Gracias, gloria. Igual, para mí, como aunque he pasado mucho tiempo, visitando y trabajando unos pueblos de Oaxaca, creciendo en un metrópolis urbano, occidental moderno, etcétera, yo tengo que imaginar una vida digna. Yo no crecí en una sociedad donde podían apuntar a un ejemplar de una vida digna. [00:46:00] En ese libro que escribió de David be David bacon sobre la ola o caravana más reciente de inmigrantes que se dirigen a los estados unidos, esta vez de este Venezuela, se mencionó en 2023 creo, se estima que 200,000 migrantes ingresaron a los estados unidos caras. Teniendo en cuenta esas cifras y las diversas crisis que obligan a las personas a mudarse en nuestros tiempos, qué consejos o comentarios les daría a las personas, ya sean campesinos indígenas o modernos que ven la migración como la única respuesta?Gloria: Sí. Sí. Bueno, el consejo que yo daría así sería que si tienen las posibilidades, como digo, si tienen.Aunque no [00:47:00] tengan mucho, no, pero si me nací en una zona donde no hay violencia donde más o menos, si pueden vivir más o menos, si pueden tener una vida digna o a lo que se puede asemejar a una vida digna, pues que se queden ahí. No hay necesidad. Bueno, sí. Sabes que si hay necesidad, pero que no se vean tan forzados a migrar?Porque pues hay es complicado, es difícil todo lo que van a sufrir toda lo que implica, como digo, también un principio, muchos emigran para mejorar sus vidas, pero igual o mejorar la vida de sus familias. Pero muchos cuando regresan esas familias por las que se fueron, cuando regresan, esa familia ya no la encuentran. Ya está muerta. Muchos que igual tengo motivos que igual emigraron. Y se fueron para dar mejor vida a sus papás, pero sus papás ya murieron y ellos todavía siguen sin regresar. Y la vida a y se supuestamente le [00:48:00] iban a dar mejor vida, pero nunca sucedió. Simplemente están sobreviviendo, pero nunca, nunca cumplieron ese sueño.Y yo digo, el consejo que yo les daría es que si tiene la posibilidad de tener una vida digna en sus tierras, pues que se queden ahí y que no vean la migración como el gran sueño, como como todos este lo imaginamos, no?Aldo: Bueno, yo creo que la migración no es una decisión de las personas que se ven obligadas a migrar. Hay muchos factores. Estados unidos necesita mano de obra barata, como tú decías. Entonces, pues aunque Trump diga que no quiere emigrantes, si quiere migrantes. Y lo que sucede en Venezuela, pues al final de cuentas es parte de las políticas que se hicieron en estados unidos, no? Ahí metieron a ese país en crisis.Y luego llegó un ticket de los estados unidos [00:49:00] y les dijo a sus paisanos que se inmigraban hacia los estados unidos. Iban a ser bien recibidos. Nunca se imaginaron el calvario que tenían que sufrir en el tránsito para poder llegar a estados unidos. Y cuando llegan a estados unidos, pues tampoco son bien recibidos como les habían ofrecido que sería su bienvenida, no?Y en México, nosotros vemos ahora en nuestro país, por ejemplo, como se ha incrementado de manera exponencial la violencia en las zonas rurales. Esa violencia no solamente está obligando a la gente a migrar, sino que, pues los está desalojando de sus tierras, no? Y normalmente esto se hace porque, hay otros intereses en esas tierras y las quieren, quieren las tierras, pero las quieren sin gente.Y entonces se va a implementar el mecanismo de la violencia para que esa [00:50:00] gente se vea obligada a salir y por lo tanto, se vea obligada a migrar a donde sea, porque ya no puede vivir en paz en la comunidad donde nació, donde se acostumbra a vivir, no? Entonces la migración no es un fenómeno natural. Es un fenómeno que ha sido creado por el mismo capital, que lo necesita para sobrevivir como sistema capitalista, y que está quitándole la posibilidad de vivir bien a la gente que vive en lugares muy remotos donde no necesitaban incluso de su existencia como sistema.Eso.Chris: Gracias, Aldo. Sí, seguramente las causas de la migración muchas veces vienen del motor de capitalismo de [00:51:00] guerra, plagas y hambre.Y podemos pensar más en que hay ciertas personas que que tienen que emigrar, que tienen que emigrar. No tienen opción. Y además, cuando se emigran y las noticias del dinero, del prestigio, privilegio, vuelve a los pueblos, a las familias que también el tema puede quedar en asuntos de ambición, envidia, deseo, que la gente que tiene opción puede entender las consecuencias a su propio pueblo, a su propia gente, a los que se quedan o dejan atrás, no? Y bueno, me gustaría en el nombre de nuestros oyentes, agradecerles muchísimo por sus tiempo y [00:52:00] presencia hoy por sus reflexiones y consideraciones por sus trabajos y compromisos en el mundo.Lo agredezco mucho. Les agradezco mucho. Y hasta la próxima, gracias, Aldo. Gracias, Gloria. Gloria: Igual, gracias! Aldo: Pues mucho gusto. Mucho gusto. Gloria. Nos vemos. Chris, si. English TranscriptionChris: [00:00:00] Welcome Aldo and welcome Gloria to the podcast the end of tourism. Thank you both for being willing to talk with me today about these topics. I'm curious if you two would be willing to give a little introduction or summary about yourselves.Ah, ado, we didn't hear you.Aldo: Well, about my trips, well, I don't travel. I hardly have any vacations. But because of work, I have had to go to different places in the world. We could say, basically because of the work I do?Rather than going to see the places where I have been invited, what I have done is go and talk to the people who are in those places about the problems we have here in the region.The problems we have in Mexico and [00:01:00] who has allowed me to travel to different places has been the problem of contamination by transgenic corn. So that has made it so that, with that anger that weighed on me in 2001, I have had the opportunity to go to other places to talk a little about that particular problem and many others that are related to it, not the issue of transgenics or the issue of agrochemicals or the issue of corporate control over food, over seeds as well.So, let's say that in general, most of the trips I have made are related to these accents or to the rights of indigenous peoples as well.Chris: Thanks, Aldo. And could you tell us where you are today?Aldo: Eh? Well, today I am in Guelatao and it is my community and I am in the offices of my organization, which is the union of organizations of the Sierra Juarez.Chris: Thank you very much, [00:02:00] Hello Aldo and Gloria.Gloria: Yes, the same. I have rarely left the state, but I do know a lot of people who usually emigrate to the United States, which is where most of them live, but they don't emigrate much to other states. But most of them do emigrate to the United States. I have a lot of neighbors, family, and a lot of people from here in Coycoyan. They do emigrate more to the United States.Chris: Okay. Thank you so much for uh, being on time with us today. So, although it's early in the conversation, my question is about how have you seen the return of migrants to their villages affect the community in your own places or towns?Gloria: Yes, in how long has it affected the community? That many when they return, well, they already have other ideas, other culture, another way of seeing life and sometimes many no longer [00:03:00] want to participate in the community assemblies or they come with other techniques, let's say, of cultivation and the techniques that they had here before, well, they are already lost and I see more and more how this also affects their personal lives, because many when they return they already return sick, tired.In the best of cases, many of them return with money, right? And that makes the people who are in the town see that since they did well, they also want to emigrate and then there are more people who want to migrate and they become more and they have the idea that, well, there is an opportunity for them to improve their lives in the United States.But I say that in general the impact is both positive and [00:04:00] negative, because as I say, many return tired, sick. Many also leave their families here and when they return, their families can no longer find them, or some who leave their parents, when they return their parents have already died or there are situations like that that impact their personal life.Chris: Thanks, Gloria. Aldo, would you like to respond?Aldo: Although there aren't many of them here in the community of Guelatao, there isn't as much migration as in other nearby communities. Let's say that one of the things that we see that has affected us is that prices are rising, because they bring money and no longer work in the fields. So, they receive resources for their families.And that makes them have a greater capacity to pay the waiters, for example, so that they can be the same . So, that makes the rest of the population feel affected, because they do not have the resources to be able to pay what a migrant is paying. Well, that to some extent is affecting corn production as well, in itself, it had already affected it, because many leave and stop working the land. Those who want their family to continue working the land send resources, but let's say that there the costs rise for the rest of the population because they pay higher salaries. So, if someone comes to the community to work, they will charge you more than they charged you before and many cannot pay it.Then he tells us, "I'm not going to plant anymore, because the boy is too expensive." Right?And that has a direct impact on the economy of those who do not migrate.And since there are few migrants too, or I say [00:06:00] since there are few people who stay to work the fields in the community, there are no longer enough people to be able to do what we call gozona.So let's all work together on the part of each of those who enter this type of work. Well, that is also an impact of migration, right?Chris: And Gloria, do you think that the same dynamic exists or has happened in your town?Gloria: No, I say that it is the same, yes, I agree with what they say and yes, it has greatly influenced the people who emigrate if they pay more than those who do not migrate. Yes, that change is very noticeable.Chris: Thank you. Well, part of my interest or how I started, uh, approaching the immigration issue was partly because of my family. [00:07:00] They were also migrants from Macedonia and Greece, and the other side from England to Canada about 50 years ago. So what I've felt is that the dynamics, the consequences of migration on the people and the people who don't migrate, that there are patterns at the global level, and they are almost, well, very similar.I found a book in English, but it also existed in Spanish. Eh? It's called The Right Not to Migrate or The Right To Stay Home by David Bacon. And that book, it's titled after a declaration that the people of FIOB or the Indigenous Front of Binational Organizations made there in Santiago Juxtlahuaca in La Mixteca,After days and days of discussing the consequences of migration in the places of the migrants, that is, the native peoples of the migrants, a declaration was made: "the right not to migrate together with the right to migrate." So I'm curious to know if you could talk about those times and the declaration, if you know how it was formed or how it was received in the Mixteca or in the northern mountains of Oaxaca.Aldo: Well, here in the organization, yes, we have talked about the right not to migrate, because we are interested in strengthening the identity of the people who live in our communities. Well, in the end, we are part of a larger community. It is not only our community, but there are several other communities that belong to the same people, to the Zapotec people, and in that sense, what we are trying to do is [00:09:00] What we have to do is strengthen our communities, strengthen our communality, which is our form of community organization, and for that reason we would prefer that people do not migrate.But the problem is that there has been a brutal impoverishment of the countryside in general, not only in Mexico. We also see it in other countries, that those who emigrate are mainly people who leave the countryside and go to the United States to work in the fields in the United States, but in conditions that are completely different from how they worked in the community. Even here in Mexico, some go to work in the fields in the north of the country , too . It is in terrible conditions , with many agrochemicals.People come back, in some cases they come back sick, right? Or they come back with their feet up, they said in the village, because [00:10:00] they are already dead. They come back just to be buried in the community. But well, they practically lived their whole life outside, right?So, those who leave suffer because they long to be in the community. They want to eat what they eat in the community. They want to listen to the music of the community. They want to live as if they were in the community, but it is no longer there. Those who stay to live outside the community, let's say in the United States, especially, because their children will no longer understand them, because they are educated in a different way in schools that have nothing to do with their culture.Let's say that they are mentally colonized in schools in the United States. There are very few schools that we could say have the capacity to be intercultural and teach in Spanish and English and [00:11:00] teach the culture of the community and the culture that is experienced in the United States, individualism.So it is very difficult for a child of immigrants, born in the United States, to return to the community, because he or she has already adapted to another way, to another civilization, to another way of life completely different from the community. And well, that worries us. We are interested in people staying.We know that it is difficult because there are few economic resources in the communities, but even so, we are making the effort so that people feel proud of their origins and do not have the need to migrate or, in the last case, if they have the need to emigrate, at least they have a reference of what their community is like and take it to wherever they are, [00:12:00] right?Because sometimes people do it out of necessity. And that necessity takes you to other places, but if you feel proud of your cultural identity, you will take that identity wherever you are. In the case of the mountains, there are people from various communities who make a community where they are. But obviously they won't be able to do it in the same way as if they lived in the community, but at least they take something with them.You can also take another way of seeing the world, although you won't be able to practice it like you would in your community, right? And in general, let's say the work we do in the organization is focused on strengthening different mechanisms so that people stay.For example, right now we are working on establishing an agroecology school, so that young people have the tools to [00:13:00] be able to plant the land without depending on herbicides and all the agrochemicals that come with the green revolution and that are the ones normally used in the United States for agricultural production of most of the things that are done there.And within this agroecology framework, obviously for us the cultural element is fundamental because we cannot do only agriculture outside of our territorial-cultural context. So, all of this has to be included in these initiatives that we are trying to promote.Chris: Mm, yes. Thank you. Thank you, Aldo. And Gloria, that statement arose in the Mixteca region where you are and I would like to know if you remember the statement, if it was part of the politics or the people of your town?Gloria: Well, I learned that this statement came about because of the great [00:14:00] injustices that migrants suffer. As it says something from the moment they leave their homes until they get there, let's say in the United States, where they have to work the same and continue to suffer physical and psychological abuse.And what else would we want from people? Well, no, they wouldn't emigrate, no, but we know that they emigrate due to their needs, but I hope that those who emigrate have those opportunities so that if they want to emigrate as best they can and not go through suffering. Mm-hmm.The declaration arose in this area of Juxtlahuaca, according to what I have found, I did not know much about this declaration, but because of this I have already checked. And yes, the declaration arose specifically because of the injustices that people suffer from leaving their homes until arriving in the United States.All the abuses that they [00:15:00] end up suffering along the way and even many of them there, even if they are working there, they also continue to suffer. And for that reason, well, what more would people want than for them not to immigrate, right? What more would we want for all people to have the good fortune of having a dignified life in their country, in their land, so that they do not have to emigrate, but it happens, it happens that if they emigrate, it happens for many reasons that sometimes it is not within our reach to be able to help them, but let's say at least to offer them the opportunities so that they emigrate in the best way possible and do not have so many disadvantages at the time of emigrating.Chris: Thank you. No, yes, my father's village, for example, was a peasant village in Greece and it is no longer abandoned, but when they left there were 800 people. And today there are about 50. And there are still about two, three peasants, so [00:16:00] I understand well what they are saying and how important it is to create the conditions so that people do not need to migrate if they do not need to.But I would also like to ask you about the success that has perhaps existed. So, if there was a statement that came out of the truth, it is not very well known, despite the success of the book and those things. It is not very well known, from what I have seen in Mexico and from speaking with some people from FIOB in the United States, but we will get to that in a moment. I wanted to ask you if there are programs or have you seen certain successes within or through those programs, for example, that you mentioned Aldo and Glorias, if there is a change in the towns. If something has changed in those 15 years.Glory: [00:17:00] Aha, from my side. I say yes. Yes, there has been a change. Maybe not a direct change. There has not been a declaration. Yes, it has helped, but we have not seen it because it is hardly mentioned. But there has been. Thanks to that, programs and projects have been created that have supported migrants, but which many times we are unaware of.But yes, there is, let's say, the positive impact that this statement has generated.Aldo: Well, in the case of the Sierra Juárez, the northern mountains of Oaxaca, let's say, there are some communities that have a high rate of migration and well, in some cases, some programs have arrived, for example, like "two for one," where the migrants, let's say, put up part of the resources, the state puts up another part or puts up two parts, let's say the federal government, the state government to do some work in the community.But that really isn't [00:18:00] solving any problem, not because basically what it's doing is forcing migrants to contribute to doing some better work in their community and when those resources could be used for their families or for something else or to fulfill their community obligations, but not necessarily carrying out the actions that the government is obliged to do, such as social works or things of that sort.So, I could say that the programs that have appeared in recent years have not helped us much to stop migration. For example, the most advertised program of the last six-year period was Sembrando Vida, right? And although that support was given to some farmers in some communities, not in all of them, we could [00:19:00] say that they were captured so that they would not migrate to the United States, but they stopped planting corn when initially the program was for them to plant more corn.They made us plant little trees, not trees that in many cases were not even from the region, that were not going to grow well or if they were going to grow well, they were not going to be useful here, because they came from other regions or if they grew, it was no longer going to be possible to grow corn in those places because they would shade the corn.We live on hillsides. There are no flat places here like in the United States, right? So, let's say that government programs that have benefited to some extent. The migratory flow that has made there less migration, well, they are not seen either. They are not seen very clearly. We see that policies continue to be established to destroy the community fabric , to expel the population . [00:20:00] from the countryside to the cities or to the United States. Chris: Thanks, Aldo. And you mentioned that your work has a lot to do with the regeneration of corn, and obviously local corn as well. Why is it so important for the people in the face of the consequences of migration?Aldo: Corn is a very important element for us. We could say that it is the heart of the community because we eat it every day. We say "native." Institutions in many places call it "criollo" out of habit, but the word is misused. We say that it is our native corn.And it is not the same to eat a tortilla made from native corn, an ear of corn from our corn, than to buy an ear of corn that they now sell in the city that was made with [00:21:00] hybrid corn or that we have to eat tortillas made with transgenic corn. Unfortunately, in recent years, I think it happens not only in the mountains, but in many other places in the country, the use of tortilla factories has increased and so we no longer know what corn they are producing those tortillas with, but they cannot be compared to the tortillas made from our corn with our own technologies. Right?So, I think that corn, for us, besides being our main food or the one we consume the most, also gives us identity. Corn, for example, calls us to work together, which is something that is not done in the United States. They all hire migrants to do their work, right? And they are going to produce what they are going to produce to sell here.The corn that is planted [00:22:00] is normally for consumption. Corn is hardly sold. And for example, now that they are setting guaranteed prices, right? Guaranteed price is MXN $6. In our communities, corn, you cannot sell it for MXN $6, or at least, you sell it for MXN $20, if you sell it, because it is the effort of your work and also by the same people in the community or even by migrants or immigrant families, it is valued as a, a food that is completely different from the corn that is bought in the store, at CONASUPO or at Diconsa or in any commercial store or what comes from tortillas? So there is a special appreciation for our corn. That is important, but it is being produced less and less. Now previously, whoever had corn was considered rich. [00:23:00] From a comparative perspective of today, anyone who has corn is considered stupid or poor because he has no money. However, especially the older peasants who say, well, "if I have corn, I don't need money" to live because I have enough food.Even before, for example, when people had to carry out their community duties, which were not paid in many communities, they started to pay for the position. The person who could occupy the position was an older agent, whose children had already grown up, but who also had corn so that he did not ask anyone for a favor about how he was going to pay for the food of his family for the year or the time that he had to be in charge of the community office.So, let's say that corn also creates community? And with these policies, lack of support or [00:24:00] elimination of support, the Mexican countryside is also hurting our forms of community organization. That's it.Chris: That's powerful. Yes, I remembered what you said, Aldo, some words that the philosopher Ivan Illich wrote, and I don't know if it's exactly what he wrote, but he basically said that for almost all of human history, the greatest measure of poverty was whether or not one had to buy one's food. That is, if you had to buy your food in the past, it was a sign, a measure of poverty, to say that you are poor if you have to buy. Gloria, do you have anything to add to that point?Gloria: Not that point, no,Chris: [00:25:00] Okay, okay. Well, I would also like to continue with what you mentioned, Aldo, about the resources and what are called remittances, and from what I have seen in the statistics, they do not say that more or less six percent of the Mexican economy is made up of remittances sent by family or friends in the United States.In some of the villages I have been invited to, I have been told that the village would not survive without remittances. In others, I have been told that the village would survive much better if people did not leave. This is a very complex issue and I wonder if the two of you could talk about that complexity that you have seen in your villages and elsewhere as a result of remittances.[00:26:00] goes beyond that topic to a vital or central question, which is whether a person can or cannot be responsible for one place while being in another place?Gloria: I say yes. Remittances have had a positive influence because thanks to them there have been many businesses, commerce and I feel that if we took away those remittances, those businesses would fall, because the money that many people spend in those businesses is money that their relatives send from the United States. Thanks to that, they buy their food, the materials they need from school supplies to personal things they need. And if in remittances, I feel that yes, it would be complicated because as until now, there are no
Sources:Salon: Deliberative democracy: Sounds boring — but it just might save usStanford: Could deliberative democracy depolarize America? Stanford scholars think so"Pedagogy or Programming? The Moral Case for Managed Consensus"Let's imagine a generous reading of the deliberative democracy project—the one where Fishkin, Diamond, and maybe even Sommer Gentry aren't scheming puppetmasters in a Stanford-branded lab, but earnest physicians treating a sick body politic.Under this view, deliberative democracy isn't a tool for reeducation—it's triage. It's not an escape room for the politically deficient—it's a refuge from the algorithmic inferno we've all been sleepwalking through. In an age where outrage is currency, and consensus is suspect, maybe creating a safe, structured space for pluralism isn't authoritarian. Maybe it's necessary.You could say: the experiment is the antidote.Yes, it smells paternalistic. Yes, it looks like programming. But look around—everything is programming now. TikTok. YouTube. Fox. MSNBC. Ragebait thumbnails and weaponized empathy loops. If every click already reshapes the public, maybe deliberative democracy is just counter-programming. If Stanford's behavioral nudges are a velvet cage, then Twitter is a behavioral meat grinder.So what if we flip the script?What if nudging isn't coercion but a moral obligation—when the civic arena is already saturated with weaponized behavioral design? What if using color revolution tactics on ourselves is a kind of inoculation, a way to protect a pluralistic republic from its own digital autoimmune disorders?In this reading, the voter is not a rat. They're a patient.Deliberative polling becomes a kind of democratic dialysis—filtering out toxins, restoring cognitive function, creating political coherence where before there was only tribal signal boosting and reactive posturing. The empathy isn't manufactured—it's restored. The shift in views isn't coerced—it's coaxed, slowly, gently, through conversation, not confrontation.Critics call this infantilizing. Proponents might say: it's an ethical reframing of political adulthood. Because maybe treating everyone like sovereign, fully autonomous agents in a weaponized information ecosystem is like sending 5th graders into a casino full of con men and propaganda booths.What if we do need a little civic scaffolding? What if treating voters as “electoral minors” is only condescending if you ignore the asymmetry of information warfare they're up against?After all, behavioral economics already reshaped how we shop, save, eat, and vote. What Fishkin offers is a version of that power used openly, accountably, and (in theory) neutrally.And then there's the global precedent. Europe runs citizens' assemblies. Mongolia runs constitutional deliberation weekends. Ireland used civic panels to move toward marriage equality. Even China, in places like Zeguo Township, has invited deliberative budgeting into its opaque governance layers. If managed consensus is such a dangerous tool, it's strange that even authoritarian-adjacent regimes deploy it to stabilize and legitimize policy, not to eradicate dissent.Of course, the danger isn't in deliberation—it's in believing deliberation immunizes you from power's corruptions. Paternalism always thinks it's helping. But in moments of fracture, triage can feel tyrannical to those who didn't choose the treatment.Still, if we believe democracy is more than mere arithmetic—if it is, in fact, a moral and epistemic project—then maybe we owe it to ourselves to create rituals of reason, however artificial they may initially seem.Deliberative democracy might not be perfect. But it could be the only operating table we have left before the patient flatlines.
① At the Summer Davos Forum, China's premier calls on countries to collaborate on trade despite rising barriers. Why is China determined to be a guardian of free trade and multilateralism? (00:54)② We talk to Battushig Myanganbayar, an AI strategy advisor to a former prime minister of Mongolia, on how to make artificial intelligence safer and more inclusive for the developing world. (14:36)③ China's foreign minister says Beijing calls for genuine de-escalation in the Middle East. What conditions can lead to a genuine ceasefire between Israel and Iran? (24:56)④ Mainland slams recent remarks made by Taiwan leader Lai Ching-te on cross-strait relations as a monologue advocating “Taiwan independence”. What is driving Lai to continuously make provocative remarks? (33:39)⑤ How could China's move to revise its aviation law help boost its low-altitude economy? (42:25)
Hear stories of underwater mailboxes, treehouse hotels, volcano boarding & meeting a 98-year-old Filipina tattoo artist. _____________________________ Subscribe to The Maverick Show's Monday Minute Newsletter where I email you 3 short items of value to start each week that you can consume in 60 seconds (all personal recommendations like the latest travel gear I'm using, my favorite destinations, discounts for special events, etc.). Follow The Maverick Show on Instagram ____________________________________ In Part 2 of this interview Jimena Serfaty talks about her experience exploring the Gobi desert in Mongolia, taking a hot air balloon in Laos, and embarking on a quest to find a legendary 98-year old tattoo artist in the Philippines. She then talks about living in Australia and visiting Tuvalu where she ended up at a nigh club with the former Prime Minister. Jime then describes her trip to Vanutu where she mailed a water-proof postcard from an under-water mailbox, stayed in a treehouse, and went volcano boarding. She also describes visiting the island of Kiribati. Jime then talks us on her journey becoming a fully-remote entrepreneur, describes how she structures her travel lifestyle, and explains why she wants to travel to every country in the world. Finally she shares some of her best travel hacks and reflects on how all this travel has impacted her as a person. FULL SHOW NOTES INCLUDING DIRECT LINKS TO EVERYTHING DISCUSSED ARE AVAILABLE HERE. ____________________________________ See my Top 10 Apps For Digital Nomads See my Top 10 Books For Digital Nomads See my 7 Keys For Building A Remote Business (Even in a space that's not traditionally virtual) Watch my Video Training on Stylish Minimalist Packing so you can join #TeamCarryOn See the Travel Gear I Use and Recommend See HowI Produce The Maverick Show Podcast (The equipment, services & vendors I use) ____________________________________ ENJOYING THE SHOW? Please Leave a Rating and Review. It really helps the show and I read each one personally. You Can Buy Me a Coffee. Espressos help me produce significantly better podcast episodes! :)
Mini-podcast about an event on this day in working class history.Our work is only possible because of support from you, our listeners on patreon. If you appreciate our work, please join us and access exclusive content and benefits at patreon.com/workingclasshistory.See all of our anniversaries each day, alongside sources and maps on the On This Day section of our Stories app: stories.workingclasshistory.com/date/todayBrowse all Stories by Date here on the Date index: https://stories.workingclasshistory.com/dateCheck out our Map of historical Stories: https://map.workingclasshistory.comCheck out books, posters, clothing and more in our online store, here: https://shop.workingclasshistory.comIf you enjoy this podcast, make sure to check out our flagship longform podcast, Working Class History. AcknowledgementsWritten and edited by Working Class History.Theme music by Ricardo Araya. Check out his YouTube channel at youtube.com/@peptoattackBecome a supporter of this podcast: https://www.spreaker.com/podcast/on-this-day-in-working-class-history--6070772/support.
Cambridge anthropologist David Sneath is in Mongolia to find out how Buddhism continues to make a comeback after years of persecution under Communism. David tells the story of how a young Mongolian boy has recently been recognised as the new reincarnation in a lineage of major Buddhist leaders, once known in the country as ‘Holy Emperor'. The 10-year-old boy will, when formally enthroned, be considered the 10th Jebtsundamba Khutughtu in a lineage stretching back centuries. The Jebtsundamba Khutughtu (widely known to Mongolians as the “Bogd') is a leader of the Gelugpa School within the tradition of Tibetan Buddhism, and the young boy was officially recognised by the Dalai Lama, the exiled Tibetan religious leader. David meets the boy's mother, religious leaders and leading cultural figures to find out what is in store for the young Bogd. This episode of The Documentary, comes to you from Heart and Soul, exploring personal approaches to spirituality from around the world.
Jamie is coming to us live from The Movement at Monty Roberts farm in California. Julie Veloo of the "Blue Wolf Totem Expedition” tells us about a ride you can do in 2026 of 120 days and 4,000 miles across Mongolia. Plus, some Realli BaD Adz, listen in…HORSES IN THE MORNING Episode 3717 – Show Notes and Links:Hosts: Jamie Jennings of Flyover Farm and Glenn the GeekTitle Sponsor: Kentucky Performance ProductsGuest: Julie Veloo of the "Blue Wolf Totem Expedition” | Horse Trek Mongolia | FacebookAdditional support for this podcast provided by: Care Credit, Equine Network, Spalding Fly Predators and Listeners Like YouTime Stamps:03:15 - Daily Whinnies04:15 - The Movement Preview12:12 - Julie Valoo33:00 - Realli Bad Adz57:56 - Auditor Post Show
Jamie is coming to us live from The Movement at Monty Roberts farm in California. Julie Veloo of the "Blue Wolf Totem Expedition” tells us about a ride you can do in 2026 of 120 days and 4,000 miles across Mongolia. Plus, some Realli BaD Adz, listen in…HORSES IN THE MORNING Episode 3717 – Show Notes and Links:Hosts: Jamie Jennings of Flyover Farm and Glenn the GeekTitle Sponsor: Kentucky Performance ProductsGuest: Julie Veloo of the "Blue Wolf Totem Expedition” | Horse Trek Mongolia | FacebookAdditional support for this podcast provided by: Care Credit, Equine Network, Spalding Fly Predators and Listeners Like YouTime Stamps:03:15 - Daily Whinnies04:15 - The Movement Preview12:12 - Julie Valoo33:00 - Realli Bad Adz57:56 - Auditor Post Show
China, famously, built the Great Wall to defend against nomadic groups from the Eurasian steppe. For two millennia, China interacted with groups from the north: The Xiongnu, the Mongols, the Manchus, and the Russians. They defended against raids, got invaded by the north, and tried to launch diplomatic relations. John Man, in his book Conquering the North: China, Russia, Mongolia: 2,000 Years of Conflict (Oneworld Publications, 2025), takes on this long history, combining it with his own on-the-ground experience seeing some of this history for himself. He starts with the Xiongnu—a nomadic group that's so unknown, historically, that we're forced to use the pejorative Chinese term for them—all the way to the Second World War, and the seminal Battle of Khalkin Gol, which halted the Japanese advance into Northern Asia. John Man is a historian specializing in Mongolia and the relationship between Mongol and Chinese cultures. He studied Mongolian as a post-graduate, and after a brief career in journalism and publishing, he turned to writing. John's books have been published in over twenty languages around the world and include bestselling biographies of Chinggis Khan, Kublai Khan, and Attila the Hun, as well as histories of the Great Wall of China and the Mongolian Empire. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Conquering the North. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. 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
China, famously, built the Great Wall to defend against nomadic groups from the Eurasian steppe. For two millennia, China interacted with groups from the north: The Xiongnu, the Mongols, the Manchus, and the Russians. They defended against raids, got invaded by the north, and tried to launch diplomatic relations. John Man, in his book Conquering the North: China, Russia, Mongolia: 2,000 Years of Conflict (Oneworld Publications, 2025), takes on this long history, combining it with his own on-the-ground experience seeing some of this history for himself. He starts with the Xiongnu—a nomadic group that's so unknown, historically, that we're forced to use the pejorative Chinese term for them—all the way to the Second World War, and the seminal Battle of Khalkin Gol, which halted the Japanese advance into Northern Asia. John Man is a historian specializing in Mongolia and the relationship between Mongol and Chinese cultures. He studied Mongolian as a post-graduate, and after a brief career in journalism and publishing, he turned to writing. John's books have been published in over twenty languages around the world and include bestselling biographies of Chinggis Khan, Kublai Khan, and Attila the Hun, as well as histories of the Great Wall of China and the Mongolian Empire. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Conquering the North. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
China, famously, built the Great Wall to defend against nomadic groups from the Eurasian steppe. For two millennia, China interacted with groups from the north: The Xiongnu, the Mongols, the Manchus, and the Russians. They defended against raids, got invaded by the north, and tried to launch diplomatic relations. John Man, in his book Conquering the North: China, Russia, Mongolia: 2,000 Years of Conflict (Oneworld Publications, 2025), takes on this long history, combining it with his own on-the-ground experience seeing some of this history for himself. He starts with the Xiongnu—a nomadic group that's so unknown, historically, that we're forced to use the pejorative Chinese term for them—all the way to the Second World War, and the seminal Battle of Khalkin Gol, which halted the Japanese advance into Northern Asia. John Man is a historian specializing in Mongolia and the relationship between Mongol and Chinese cultures. He studied Mongolian as a post-graduate, and after a brief career in journalism and publishing, he turned to writing. John's books have been published in over twenty languages around the world and include bestselling biographies of Chinggis Khan, Kublai Khan, and Attila the Hun, as well as histories of the Great Wall of China and the Mongolian Empire. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Conquering the North. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies
China, famously, built the Great Wall to defend against nomadic groups from the Eurasian steppe. For two millennia, China interacted with groups from the north: The Xiongnu, the Mongols, the Manchus, and the Russians. They defended against raids, got invaded by the north, and tried to launch diplomatic relations. John Man, in his book Conquering the North: China, Russia, Mongolia: 2,000 Years of Conflict (Oneworld Publications, 2025), takes on this long history, combining it with his own on-the-ground experience seeing some of this history for himself. He starts with the Xiongnu—a nomadic group that's so unknown, historically, that we're forced to use the pejorative Chinese term for them—all the way to the Second World War, and the seminal Battle of Khalkin Gol, which halted the Japanese advance into Northern Asia. John Man is a historian specializing in Mongolia and the relationship between Mongol and Chinese cultures. He studied Mongolian as a post-graduate, and after a brief career in journalism and publishing, he turned to writing. John's books have been published in over twenty languages around the world and include bestselling biographies of Chinggis Khan, Kublai Khan, and Attila the Hun, as well as histories of the Great Wall of China and the Mongolian Empire. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Conquering the North. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies
China, famously, built the Great Wall to defend against nomadic groups from the Eurasian steppe. For two millennia, China interacted with groups from the north: The Xiongnu, the Mongols, the Manchus, and the Russians. They defended against raids, got invaded by the north, and tried to launch diplomatic relations. John Man, in his book Conquering the North: China, Russia, Mongolia: 2,000 Years of Conflict (Oneworld Publications, 2025), takes on this long history, combining it with his own on-the-ground experience seeing some of this history for himself. He starts with the Xiongnu—a nomadic group that's so unknown, historically, that we're forced to use the pejorative Chinese term for them—all the way to the Second World War, and the seminal Battle of Khalkin Gol, which halted the Japanese advance into Northern Asia. John Man is a historian specializing in Mongolia and the relationship between Mongol and Chinese cultures. He studied Mongolian as a post-graduate, and after a brief career in journalism and publishing, he turned to writing. John's books have been published in over twenty languages around the world and include bestselling biographies of Chinggis Khan, Kublai Khan, and Attila the Hun, as well as histories of the Great Wall of China and the Mongolian Empire. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Conquering the North. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies
Send us a textIn this episode, we see Temujin face off against two of his greatest rivals on his journey to becoming the Great Khan. And both of them were his allies from his earlier life, including his Blood Brother, and his father's best Friend. After this series of battles, Genghis Khan will have no more rivals in Mongolia and will be able to focus all of his efforts on attacking his enemies to the south... the JIN Dynasty of Northern China. The History of Modern Greece Podcast covers the events from Ancient Greece, the Roman Empire, and the fall of Constantinople in 1453, to the years under the Ottoman Empire, and 1821 when the Greeks fought for independence... all the way to the modern day.Website: www.moderngreecepodcast.comMusic by Mark Jungerman: www.marcjungermann.comCheck out our 2nd Podcast: www.antecedors.com
China, famously, built the Great Wall to defend against nomadic groups from the Eurasian steppe. For two millennia, China interacted with groups from the north: The Xiongnu, the Mongols, the Manchus, and the Russians. They defended against raids, got invaded by the north, and tried to launch diplomatic relations. John Man, in his book Conquering the North: China, Russia, Mongolia: 2,000 Years of Conflict (Oneworld Publications, 2025), takes on this long history, combining it with his own on-the-ground experience seeing some of this history for himself. He starts with the Xiongnu—a nomadic group that's so unknown, historically, that we're forced to use the pejorative Chinese term for them—all the way to the Second World War, and the seminal Battle of Khalkin Gol, which halted the Japanese advance into Northern Asia. John Man is a historian specializing in Mongolia and the relationship between Mongol and Chinese cultures. He studied Mongolian as a post-graduate, and after a brief career in journalism and publishing, he turned to writing. John's books have been published in over twenty languages around the world and include bestselling biographies of Chinggis Khan, Kublai Khan, and Attila the Hun, as well as histories of the Great Wall of China and the Mongolian Empire. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Conquering the North. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-review
This week's show is with Isaac Wortley and Eddy Elsey, both practicing apprentices of a traditional Mongolian lineage holder, who founded Mother Tree Shamanism. Isaac is an English shaman, who experienced a calling from a very young age. This led him to search out an authentic traditional teacher of Mongolian shamanism. Over ten years ago, he was initiated by his teacher, the founder of Mother Tree Shamanism, and has been an apprentice ever since. He has also studied traditional Mongolian/Tibetan medicine for last three years. He currently lives in the Midlands in England providing shamanic and traditional medicine services for people in the West. Eddy has been studying as an apprentice with Mother Tree Shamanism for the last 3 years after transitioning to traditional shamanism from his previous background in neo-shamanism. He lives between the Midlands and London, and works as a traditional massage therapist. He is passionate about helping people discover authentic and traditional forms of spirituality. In this episode, Lian, Isaac and Eddy explore the profound healing power and depth of traditional shamanism, particularly through the Mongolian lineage they now both follow. Isaac shares the extraordinary story of how he was called from the age of ten, drawn to Mongolia without fully knowing why, and how his lifelong health issues vanished the moment he stepped onto the path he was destined for. Eddy describes how years of neo-shamanic practice led him into severe illness, and how his journey to Mongolia marked the turning point in his healing and transformation. Together, they explore the differences between traditional, core, and neo-shamanism… revealing why these distinctions matter and what is often lost in translation when Western models try to re-create ancient systems. Lian reflects on the unexpected complexity and precision of traditional Mongolian practices, and how both men have come to embody their path not as a profession, but as a sacred duty of service. They also speak to the deeper structures that make these lineages so powerful: the scientific nature, the central role of mind training, the profound teacher-student bond, and the karmic depth of walking a path that transcends lifetimes. This conversation is a reckoning with what's been lost, and what must be remembered if shamanism is to heal rather than harm. 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 traditional shamanism is considered a complex science of the universe… and how it differs from core and neo-shamanic approaches How understanding your own mind is essential to effective spiritual practice… and why lack of mind training can be dangerous What the teacher-student bond truly means in traditional lineages… and how it offers a level of care, guidance, and karmic support that's rarely seen in modern spirituality Resources and stuff spoken about: Mother Tree Shamanism on Facebook & Instagram Eddy‘s Website & Instagram Join UNIO, the Academy of Sacred Union. 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).
John 16:12-15[Jesus said,] “I still have many things to say to you but you cannot bear them now. When the Spirit of truth comes, he will guide you into all truth, for he will not speak on his own but he will take whatever he hears and declare to you the things that are to come. He will glorify me and because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said he will take what is mine and declare it to you.” I have often lamented, even loathed, Holy Trinity Sunday. It's never been my favorite sermon to prepare or to preach. From what I can tell, the Gospel reading we just heard was chosen by the liturgical police simply because all three persons of the Trinity are referenced by Jesus himself and we're invited to wonder about and wrestle with what that means from a theological sense. But, I think the stuff of doctrine and dogma belong in the classroom, more than they do in worship, which many of you have heard me say before.So, rather than snore our way through a bunch of 50 cent words and theological concepts and conundrums, I thought we'd watch a commencement address from Harvard University's Class of 2025. Oftentimes, commencement addresses can be as boring as a sermon on Holy Trinity Sunday, but this one is different. I found it quite inspiring and full of connections to today's liturgical calendar, believe it or not. “We are bound by something greater than belief – [we are bound together by] our shared humanity.”Now, smarter people than me have often said that the most important lesson, teaching, and meaning to be found in the Doctrine of the Trinity – what we call “the Father, +Son, and Holy Spirit,” because that's the language of Jesus and in Scripture – isn't so much the names and labels we've created to describe God. What really matters, they say … the lesson we're to learn, the meaning we're to find, the inspiration we're to glean from it all … comes from the relationship it describes between the three.Speaking of smarter people than me, St. Augustine is famous for saying something like, “If you see love, you see the three – the one who loves (the Father), the one who is loved (the Son) and the love itself (the Holy Spirit). Love cannot exist in the abstract; you cannot say “I love” without saying what or whom you love … in [the love of the Trinity, according to Augustine] there is both perfect unity and perfect relationship.”Love. Love. Love.Unity. Unity. Unity – with God and with one another.At the heart of the Trinity, then – the essence, identity, and hope of God – is relationship — a perfect communion of love between Father, Son, and Holy Spirit; Creator, Redeemer, and Sanctifier; the lover, the loved, and the love, itself.And this isn't just about God. It's about our call, hope, and joy as believers, too – to know God, not as some untouchable, incomprehensible, unfathomable power somewhere up there and out there and on the other side of eternity. It's about our call to look for, to know, to engage, and to embrace God in our neighbor, too. Again, as Luanna Jiang said it at Harvard, “We are bound by something greater than belief. [We are bound together by] our shared humanity.”And for Christians who want to follow Christ, that humanity was and is shared in the life, death, and resurrection of Jesus, from Nazareth. In Jesus, who gave us this language for God; who showed us this divine love; who shared this amazing grace; who birthed this beloved community; who suffered, died, and who was raised … not so that we would merely believe all the right things, but so that we would behave in ways that share this love. We are called to build community … feed the hungry … visit the prisoner … clothe the naked … bring good news to the poor, declare release to the captive, free the oppressed, and proclaim the year of the God's favor. And we're called to do this especially for the least of these by the world's estimation – those whom the world refuses to love: the outcast and the immigrant; the poor and the unhoused; the L, the G, the B, the T, and the Q; the unforgiveable and the unforgiving, just the same.It doesn't matter what we call God on Holy Trinity Sunday or any other day of the week. It doesn't matter if we say it in Hindi, Tai, Chinese, or English; in Mongolia, Massachusetts, or New Palestine.If we aren't working toward, praying for, or walking in ways that love and honor the shared humanity of all people, we are misunderstanding and misrepresenting the God we claim to worship.And we're just plain missing out on the fullness of the loving relationship we're called to engage – with them, with each other, and with Jesus Christ, our Lord.Amen
Send us a textDr. Melanie Goble is a relief veterinarian, a Ready Vet Go mentor, a cofounder of Not One More Vet (NOMV), and an international traveler from Mongolia to Canada! Melanie has some wild stories she has shared with her mentees, and they absolutely adore her. Resources:Not One More Vet websiteReady, Vet, Go websiteEpisode with Dr. Taylor MillerEpisode with Dr. Brian B.Ready, Vet, Go is a 7-month cohort veterinarian mentorship program with live mentorship, community, and real-world skills to help you grow your confidence. It's perfect for early-career vets and anyone transitioning into small animal practice, but anyone is welcome to join. New cohorts start in July and October. Enroll at https://readyvetgo.co/ Use code SPRINKLE for a 10% discount on enrollment!Support the showMore Vet Life Reimagined?
An investigation is underway into the crash of Air India flight AI-171, which went down shortly after take-off from Ahmedabad. Also: scientists discover a previously unknown species of dinosaur in Mongolia.
Cowboy, author, and videographer J.B. Zielke, AKA the Lost Cowboy, tells stories about cowboyin' in Australia, Argentina, Sweden, South Africa, Mexico, and Mongolia. Learn more about J.B. Zielke at www.thelostcowboy.com/ Learn more about Cowboy Crossroads at www.andyhedges.com Become a Patron at www.patreon.com/cowboycrossroads
One of the development initiatives affected by the Trump Administration's shutdown of USAID is the Soybean Innovation Lab, which works to improve soybean yields and production in Africa to help boost farmers' income. Our guest discusses her work with the Soybean Innovation Lab and why helping improve farmers' yields is so fulfilling. Also, a recent study finds the Colorado River Basin has lost a tremendous amount of water in the last two decades, in part from thirsty farms pumping groundwater much faster than it can be replenished. We discuss the “Wild West” of unregulated groundwater, potential solutions and why the rapid depletion of ancient groundwater threatens the water supply for future generations. And the winner of the 2025 Goldman Environmental Prize for Asia was raised as a Mongolian herder and later became an engineer who worked on mining projects in the mineral-rich country. But when he learned that the Mongolian government was planning to mine the sacred Hutag mountain, he sprang into action. Learn more about your ad choices. Visit megaphone.fm/adchoices
A London-bound plane carrying 242 people crashed shortly after taking off from the Indian city of Ahmedabad on Wednesday. Officials have confirmed that there was a single survivor. The plane crashed into a hostel that houses medical students, several of whom also died. Also, in Syria, journalists are building a new media landscape in the post-Assad era. And, dinosaur bones found in Mongolia in the 1870s were recently analyzed: turns out, they're from a previously undiscovered species.Listen to today's Music Heard on Air. Learn about your ad choices: dovetail.prx.org/ad-choices
It’s a full-throttle day on The Jubal Show packed with drama, deception, dinosaurs, and digital divinity. Here’s what went down:
Embracing the Nomadic Mindset: Presence and Connection on StageIn this episode of Present Influence, host John Ball discusses the nomadic mindset with international speaker and author Kevin Cottam. They explore how ancient nomadic wisdom can enhance modern speakers' adaptability, presence, and connection with their audiences. Through stories from Mongolia to Morocco, Kevin shares insights on the importance of unity, flow, and curiosity for effective communication. This philosophical conversation encourages speakers to transcend traditional methods, fostering deeper and more meaningful engagement with their audiences.What does a nomadic warrior know about stage presence that most speakers never learn?In this powerful and philosophical episode, I'm joined by Kevin Cottam, international speaker, former world-class choreographer, and author of The Nomadic Mindset: Never Settle for Too Long.Together, we explore how ancient nomadic wisdom, drawn from cultures in Mongolia, Kenya, Morocco, and Namibia, can help modern speakers develop deeper presence, authentic connection, and resonant leadership.
Nin and Dion read from her new book Son of a Bird, now available from Etruscan Press. They also read and discuss "Unrest," by Emily Fragos.Nin Andrews is the author of the six chapbooks and ten full-length poetry collections including The Last Orgasm (2020),Miss August (2017), and Why God is a Woman (2015). She isthe recipient of two Ohio individual artists grants, the PearlChapbook prize, The Wick Chapbook Prize, and the GeraldCable Award. Her collection, Why God is a Woman won theOhiona Prize for Poetry in 2016. Her work has been featuredin numerous journals and anthologies includingPloughshares, Agni, The Paris Review, four editions of BestAmerican Poetry, Great American Prose Poems from Poe to thePresent, and The Best American Erotic Poems. Her poetry hasbeen translated into Turkish, performed in Prague andanthologized in England, Australia, and Mongolia.
World news in 7 minutes. Thursday 12th June 2025.Today: S Korea broadcasts suspended. Philippines Duterte trial. Australia IVF mix-up. S Africa flood deaths. Kenya blogger death. Britain spending review. Poland confidence vote. Portugal neo-Nazi. US-China trade deal. UN Haiti displacement. Mongolia new dinosaur.With Juliet MartinSEND7 is supported by our amazing listeners like you.Our supporters get access to the transcripts written by us every day.Our supporters get access to an English worksheet made by us once per week. Our supporters get access to our weekly news quiz made by us once per week. We give 10% of our profit to Effective Altruism charities. You can become a supporter at send7.org/supportContact us at podcast@send7.org or send an audio message at speakpipe.com/send7Please leave a rating on Apple podcasts or Spotify.We don't use AI! Every word is written and recorded by us!Since 2020, SEND7 (Simple English News Daily in 7 minutes) has been telling the most important world news stories in intermediate English. Every day, listen to the most important stories from every part of the world in slow, clear English. Whether you are an intermediate learner trying to improve your advanced, technical and business English, or if you are a native speaker who just wants to hear a summary of world news as fast as possible, join Stephen Devincenzi, Ben Mallett and Juliet Martin every morning. Transcripts, worksheets and our weekly world news quiz are available for our amazing supporters at send7.org. Simple English News Daily is the perfect way to start your day, by practising your listening skills and understanding complicated stories in a simple way. It is also highly valuable for IELTS and TOEFL students. Students, teachers, TEFL teachers, and people with English as a second language, tell us that they use SEND7 because they can learn English through hard topics, but simple grammar. We believe that the best way to improve your spoken English is to immerse yourself in real-life content, such as what our podcast provides. SEND7 covers all news including politics, business, natural events and human rights. Whether it is happening in Europe, Africa, Asia, the Americas or Oceania, you will hear it on SEND7, and you will understand it.For more information visit send7.org/contact or send an email to podcast@send7.org
Josep Coll Rodríguez emprendió el 13 de julio de 2019 un viaje en solitario en moto sin asistencia desde Sant Feliu de Guíxols hasta Bora Bora, con el objetivo de cumplir una promesa que hizo a su madre antes de morir: visitar aquel lugar exótico al que ella siempre había querido ir. Recorrió más de 30.000 kilómetros durante cinco meses y once días, cruzando Rusia por Siberia, Mongolia, Japón, Vietnam, Tailandia, Malasia, Australia y Nueva Zelanda. En el camino compuso los temas de un disco solidario en beneficio de la Asociación Anita. La travesía sirvió también para denunciar la falta de inversión en la investigación del cáncer infantil. Regresó sano y salvo y con muchas ganas de nuevas aventuras el 24 de diciembre de 2019, completando su “Ruta al Paraíso”. ⚠️ Más información y fotos en: https://bit.ly/josep-coll ❤️ ¿Te gusta este podcast? APOYA ESTE PROGRAMA y conviértete en mecenas en iVoox o Patreon. Más info en: https://www.ungranviaje.org/podcast-de-viajes/apoya-podcast-un-gran-viaje/ Si sueñas con hacer un gran viaje como este te recomendamos NUESTROS LIBROS: ▪︎ 'Cómo preparar un gran viaje' (2ª ed.): https://www.laeditorialviajera.es/tienda/como-preparar-un-gran-viaje-2 ▪︎ 'El libro de los grandes viajes': https://www.laeditorialviajera.es/tienda/el-libro-de-los-grandes-viajes Si quieres conocer historias en primera persona de otros viajeros, NUESTRO EVENTO las 'Jornadas de los grandes viajes' te gustará: https://www.jornadasgrandesviajes.es ️GRABA TU COMENTARIO, pregunta o mensaje en 'Graba aquí tu mensaje de voz' que encontrarás en: https://www.ungranviaje.org/podcast-de-viajes/ Esperamos que te guste ¡Gracias por tu escucha!
Welcome to a special concert edition of Inwood Art Works On Air Live N' Local featuring a performance of the “One World Suite” - an orchestral work composed by Rich Shemaria and performed along with the group Combo Nuvo with a string orchestra. The suite includes a collection of instrumental vignettes offering a positive message for our planet along with empowering spoken word interludes and a multi-media presentation conveying the beauty of our planet.The performance includes the reading of quotations from notable figures on the themes of promoting positive change in society. It was recorded live on April 27, 2025 at the Church of the Good Shepherd to a full house. Program:The One World Suite - Comp. Rich Shemaria 1. Prelude to the Dawn 2. The Dawn 3. The Desert 4. The Clouds 5. The Steppes of Mongolia 6. Northeast Sky 7. One World Other featured songs:Open Sky - comp. Rich Shemaria Vivian and Her Sister- comp. Dave Schroeder Groove Time - comp. Dave Schroeder Musicians: Dave Schroeder, Mongolian Ever Buree, chromatic harmonica, piccolo, alto flute, soprano saxophoneEthan Helm, alto saxophone, clarinet, alto fluteBrad Shepik, acoustic guitar, tamburaRich Shemaria, composer and pianistBob Sabin, acoustic bassTim Keiper, percussionViolin 1: Suzanne Gilman, Yukie Handa, Katherine HannauerViolin 2: Chala Yancy, Katie Von Braun, Diane YangViola: Claire Chan, Rebecca OsbornCello: Roger Shell, Gena TaylorReaders: Ellen Colcord, Barry Kogan, Aaron Simms, Chris WhitneyVideo: Ellen Colcord in collaboration with artist Yann Toma
The General Assembly selected five new members of the Security Council and one new President of the General Assembly this week in not-so-hotly contested elections. These new Security Council members will take their seats in January, and former German Foreign Minister Annalena Baerbock will assume the PGA gavel at UNGA in September. So what can we expect from these new faces in the UN's two key bodies? Anjali and Mark break down the implications of a reshaped Security Council and the fact that a longtime German Green Party politician will helm the General Assembly as the UN enters its 80th year. But first: The Trump administration throws down the gauntlet in an effort to block Mongolia's attempt to celebrate the unique contributions of horses in today's world. Seriously, that happened. And it's actually a way bigger deal than you'd expect! Get the full episode here: https://www.globaldispatches.org/p/new-faces-at-the-unand-a-horse-fight
Genghis Khan, born as Temujin around 1162 in the steppes of Mongolia, rose from humble beginnings to become one of history's most formidable conquerors. Orphaned at a young age, he endured hardship and tribal conflict before uniting the Mongol clans under his leadership. In 1206, he was proclaimed Genghis Khan, meaning “universal ruler,” and began … Continue reading Episode 459: Genghis Khan
On Washington Wednesday, the “MAHA” report; on World Tour, news from Nigeria, Sweden, Mongolia, and El Salvador; and a Messianic Jewish rabbi responds to the recent violence. Plus, bees on the loose, Hans Fiene on the “race wars,” and the Wednesday morning newsSupport The World and Everything in It today at wng.org/donate.Additional support comes from Ridge Haven Camp and Retreat Centers in Brevard, North Carolina, and Cono, Iowa. Camp and year-round retreat registrations at ridgehaven.orgFrom Evangelism Explosion International. Helping believers share the good news of Jesus with the world. EvangelismExplosion.orgAnd from the MIssion Focused Men for Christ podcast. This month: fathers helping sons embrace biblical manhood. Mission Focused Men for Christ on all podcast apps.
The suspect in the antisemitic attack in Boulder, CO made his first appearance in court. US stocks fluctuated today amid President Donald Trump's varied tariff polices. The Trump administration returns to the Supreme Court over his mass layoff plans. A morbid scene unfolded at a homeless shelter in Oregon. Plus, how designer handbags threw a country into a political crisis. Learn more about your ad choices. Visit podcastchoices.com/adchoices
Please do not hate me for the title, I genuinely did not know what to call this. Divorce customs in history around the world are so interesting and today we are going to dive into just a few from africa Travel to Turkey and Mongolia with me here Check out our sister podcast the Mystery of Everything Coffee Collab With The Lore Lodge COFFEE Bonus episodes as well as ad-free episodes on Patreon. Find us on Instagram. Join us on Discord. Submit your relatives on our website Podcast Youtube Channel Learn more about your ad choices. Visit megaphone.fm/adchoices
In this episode, Ben and Spence invite Chef Evan to engage in a light-hearted conversation about food, vacations, and the current state of Pittsburgh sports, particularly focusing on the Steelers. They discuss their culinary preferences, share personal anecdotes, and dive into predictions for the upcoming Steelers season based on the newly released schedule. The episode also features a special segment where they taste a beer sent in by a fan from Mongolia, highlighting the connection between sports and fan engagement.
Leaving behind the imperial court of Beijing, we return to the far frontiers of the northwest, where China, Tibet, Mongolia, and Russia all converge and vie for power. Glory and riches to the victors, subjugation or death for those destined to lose. Into this mix, we follow the travels of three emissaries as they cross deserts, mountains, words, and wits to ensure their sovereign emerges on top. Time Period Covered: ~1712~1724 CE Major Historical Figures: Dzungar Khannate: Tsewang Rabdan Tsarist Russia: Tsar Peter I Leon Vasielevich Izmailov Captain Ivan Unkovskii John Bell Governor Gragarin of Siberia Glazunov Great Qing Empire: The Kangxi Emperor [r. -1722] The Yongzheng Emperor [r. 1722-17] Tulisen Mongols: Ayuki Khan of the Torghuts [r. 1673-1724] Learn more about your ad choices. Visit megaphone.fm/adchoices
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