Podcasts about westerners

Marty sits down with Johann Kurtz to discuss the cultural shift away from intergenerational wealth transfer, the moral framework of duty that once guided wealthy Westerners, and why building a lasting family legacy matters more than giving it all to charity. Johann on Twitter: https://x.com/JohannKurtz Johann on Substack: https://substack.com/@becomingnoble Leaving a Legacy: https://www.amazon.com/dp/B0G2CK4M59 STACK SATS hat: https://tftcmerch.io/ Our newsletter: https://www.tftc.io/bitcoin-brief/ TFTC Elite (Ad-free & Discord): https://www.tftc.io/#/portal/signup/ Discord: https://discord.gg/VJ2dABShBz Opportunity Cost Extension: https://www.opportunitycost.app/ Shoutout to our sponsors: Bitkey https://bit.ly/TFTCBitkey20 Unchained https://unchained.com/tftc/ Obscura https://obscura.net/ SLNT https://slnt.com/tftc CrowdHealth https://www.joincrowdhealth.com/tftc Salt of the Earth: [https://drinksote.com/tftc](https://drinksote.com/) Join the TFTC Movement: Main YT Channel https://www.youtube.com/c/TFTC21/videos Clips YT Channel https://www.youtube.com/channel/UCUQcW3jxfQfEUS8kqR5pJtQ Website https://tftc.io/ Newsletter [tftc.io/bitcoin-brief/](http://tftc.io/bitcoin-brief/) Twitter https://twitter.com/tftc21 Instagram https://www.instagram.com/tftc.io/ Nostr https://primal.net/tftc Follow Marty Bent: Twitter https://twitter.com/martybent Nostr https://primal.net/martybent Newsletter https://tftc.io/martys-bent/ Podcast https://www.tftc.io/tag/podcasts/

In a world where Israel is headline news every day, most people are trying to interpret events through a fog of bias, misinformation, and instant reaction culture.  We sat down with longtime Jerusalem-based journalist Nicole Jansezian to ask a simple question that's not simple at all:  How do we know what's actually true?  What unfolded was an inside look at the fractured media landscape inside Israel and the ideological forces shaping the region. Nicole helps us slow down and understand why the Middle East defies the easy categories most Westerners reach for.  Israel's political divisions don't map onto America's left-right spectrum. Palestinian society is not monolithic. And both sides live with historic, cultural, and religious dynamics that rarely show up in the headlines.  When we oversimplify, we miss the deeper story - and the deeper human reality. This conversation is for anyone who wants discernment in an age of propaganda. We explore why speed has replaced accuracy, why influencers often outrun truth, and why we need a long view shaped by Scripture, not by algorithms.  For Christians seeking to understand Israel, this isn't just geopolitics - it's about returning to the story God has been telling since Genesis and learning to see the world the way He sees it. Key Takeaways Israel's internal political spectrum is far more complex than the American left–right divide. Headlines often frame events without context, leading to widespread misunderstanding. Influencer-driven “news” prioritizes speed and virality over verification. Propaganda is not always overt; sometimes it's subtle, soft influence that shapes perception. Ideology - religious, historic, territorial - drives Middle Eastern decisions more than economics. The media environment inside Israel is deeply divided, with competing narratives shaping public opinion. Christians must pursue discernment by slowing down, asking better questions, and grounding their understanding in Scripture. Chapter Markers  00:00 – Welcome and introduction from Jerusalem 01:20 – Nicole's story: from Queens to the Middle East 04:00 – Why Israeli politics don't mirror America 08:30 – Divisions inside Israel after October 7 13:45 – How to read news with discernment 16:45 – The rise of influencers and the loss of verification 21:00 – Why analysis is disappearing from modern news 23:00 – Ideological drivers of the Middle East 30:20 – Propaganda and soft influence 37:00 – Where to follow Nicole's reporting To go deeper into conversations that reconnect the whole Bible and illuminate God's ongoing story with Israel and the nations, explore more resources at thejewishroad.com, join us on an upcoming trip to Israel, consider becoming one of The Few who support this work regularly, and follow today's guest at nicjan.com and on her YouTube channel for on-the-ground reporting from Jerusalem.

We're back for A Little Bit Extra Thursday filled with Thanksgiving word salads and gallows humor. We chat about the last few truly bonkers weeks, share a long-awaited update on the book (spoiler: it's actually finished and with our copy editor!), and talk about why we can't publicly comment on certain NXIVM-adjacent podcasts just yet.We listen to your voicemails about the podcast featuring Allison Mack, Nippy's growth arc, Westerners hijacking Eastern spirituality, and a culty resort in Costa Rica that's been pinging your radar. There's also wild OneTaste/Morehouse prison-cult speculation. We invite you to send in future word-salad prompts and red-flag groups we should investigate. This one's messy, weirdly cozy, but honest—just the way y'all like it.Also…let it be known that:The views and opinions expressed on A Little Bit Culty do not necessarily reflect the official policy or position of the podcast. Any content provided by our guests, bloggers, sponsors or authors are of their opinion and are not intended to malign any religion, group, club, organization, business, individual, anyone or anything. Nobody's mad at you, just don't be a culty fuckwad.**PRE-ORDER Sarah and Nippy's newest book hereCheck out our amazing sponsorsJoin A Little Bit Culty on PatreonGet poppin' fresh ALBC SwagSupport the pod and smash this linkCheck out our cult awareness and recovery resourcesWatch Sarah's TED Talk and buy her memoir, ScarredCREDITS: Executive Producers: Sarah Edmondson & Anthony AmesProduction Partner: Citizens of SoundCo-Creator: Jess TardyAudio production: Will RetherfordProduction Coordinator: Lesli DinsmoreWriter: Sandra NomotoSocial media team: Eric Skwarzynski and Brooke KeaneTheme Song: “Cultivated” by Jon Bryant co-written with Nygel AsselinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

How do the lures of self-preservation and self-reliance block Kingdom work? A panel of providers, and a student minister share ways they live out the gospel through healthcare among those experiencing poverty. Though the world defines success by our bank account and possessions, living for Jesus looks different and requires sacrifice that Westerners find difficult to pursue.

In this episode, I dive into the real tea on green tea. Its rich history, cultural traditions, and why so many Westerners brew it all wrong. We explore how green tea is harvested, the art of multiple short infusions, and how proper brewing unlocks smoother flavor and fewer tannins. I also break down the science-backed health benefits, from L-theanine and caffeine synergy to antioxidants like EGCG and metabolic support. If you've ever wondered how to brew green tea the way it's meant to be enjoyed, and why it's so good for you, this episode is for you.Tea types mentioned: loose-leaf green teas include Long Jing (Dragonwell), Yun Wu, Bilochun, Jasmine Tea, and Osmanthus Tea. White Teas. Taiwanese High Mountain Oolongs, Tie Guan Yin (Iron Goddess of Mercy), MatchaSupplements:L-Theanine in capsule form or as powder and EGCG (extract)Would you like to book a health consultation for yourself or a loved one? Send me a message through the contact form on my website: ⁠⁠⁠⁠⁠⁠www.herbalhelp.net⁠⁠⁠⁠⁠⁠ Or click on my calendar ⁠⁠⁠⁠⁠⁠to book a free 20-minute call⁠⁠⁠⁠⁠⁠ to find out if you would like to book health consultations and how this would work. I am a professional, clinical Herbalist registered with the American Herbalists Guild and would love to give you personalized help!A Health Consultation or Skincare Consultation with an Herbalist also makes a wonderful gift for the holidays or birthdays for your loved ones! Sign up for the ⁠⁠⁠⁠⁠⁠Herbal Inspiration Membership on Ko-Fi⁠⁠⁠⁠⁠⁠ and get access to over 20 of my herbal videos, classes, and herbal case studies! A lot of great material to help you learn and deepen your understanding of medicinal herbs and empower you to use herbs safely and effectively! Topics of pre-recorded classes are Adaptogens, Herbs for the Nervous System, Medicinal Mushrooms, Immune Support, Hormonal Balance, Herbs for the Brain, Ayurveda, Herbal Oils, and more!Your monthly or one-time contribution through the Ko-Fi membership ⁠⁠⁠https://ko-fi.com/tamaraherbalist⁠⁠⁠ supports the creation of this podcast and my YouTube Channel! Thank you!Check out the new videos on my YouTube Channel! ⁠⁠⁠⁠⁠⁠⁠Herbal Help by Tamara⁠⁠⁠⁠⁠⁠Follow me on Instagram: ⁠⁠⁠⁠herbal.help⁠⁠⁠⁠This show is meant for educational purposes only. This is not health advice.Please send me a message through the ⁠⁠⁠⁠contact form on my website⁠⁠⁠⁠. 

Most assume that the difference between Greek literature and the Semitic Scrolls, written in Biblical Hebrew, Aramaic, and Qurʾanic Arabic, lies in narrative. It does not. Narrative is the veil, a carrier wave for what remains unseen. Everything hinges on lexicography. The decisive divide is grammatical.Greek “meaning” is a conceptually “built” construct, grounded in philosophical abstraction and analytic inference. Semitic function emerges from triliteral consonantal roots that test, constrain, and judge the observer. Greek vocabulary operates within a narrow conceptual field, like a teenager wearing a VR headset, viewing an AI paradise while sitting in a garbage heap. Semitic vocabulary operates within an open functional field. The same teenager with the headset removed, discovering he sits in an open field among living, breathing things, where biblical roots carry behavioral consequences.This becomes immediately visible in Luke 8:47. The single Greek verb λανθάνω (lanthano) activates a constellation of six distinct Hebrew roots:ע־ל־ם (ʿayin-lamed-mem, hiddenness)מ־ע־ל (mem-ʿayin-lamed, covert breach)צ־פ־ן (ṣade-fe-nun, stashing, treasuring)ע־ד־ר (ʿayin-dalet-resh, missing from the count)כ־ח־ד (kaf-ḥet-dalet, concealment from the king)ר־א־ה (resh-ʾalef-he, divine seeing)That Scripture draws on such a wide Semitic field to express “not escaping notice” shows how seriously the biblical tradition treats hiddenness and uncovering. Each root contributes a different functional angle: what is hidden to humans, what is hidden in betrayal, what is hidden as hoarded, what is missing from the tally, what is concealed from authority, and what is seen by God. The phenomenon is not Greek versus Hebrew. Multiple Semitic operations of judgment underwrite a single functional moment in Luke. This density is lexical, not narrative, let alone speculative. It reflects how the Semitic system encodes the living, breathing reality around us.Across the Abrahamic scrolls, these triliteral roots operate like living tissue. They replicate, invert, intensify, and map action to consequence. Hidden sin is traceable in Hebrew because ע־ל־ם (ʿayin-lamed-mem) is not a metaphor but a function. It moves. The Qurʾan does the same with خ-ف-ي (khāʾ-fāʾ-yāʾ) and غ-ف-ل (ghayn-fāʾ-lām). Luke's Greek lexicon operates because a biological Hebrew bone structure undergirds the scroll. Without that structural field, no instance of λανθάνω (lanthano) conveys, or is able to convey, the full weight of divine accounting. However, once the field is “seen” Scripturally, “with the ears,” the semantics are relentless. The Pauline scales (not scales of measurement) fall off. (Acts 9:18)Only a Hellenist, in our time a Westerner, is fooled by what they can see, or worse, by what they imagine they can explain. A true Semite has ears to hear. Through hearing, the blind learn to see, and the deaf and the mute are healed.The unseen, الغيب (al-ghayb) and נֶעֱלָם (neʿlam), is not mysticism. It is judgment. It is the Lord's test. Hiddenness is God's domain. Covering belongs to God; uncovering belongs to God; the scales of measurement, المِيزَان (al-mīzān) belong to God; the tally belongs to God. The Qurʾan repeats the decree of Luke, that the Lord is not unaware of what you do. Previously, Ecclesiastes insisted the same. Every hidden deed is brought into judgment. (Ecclesiastes 12:14) Luke and Matthew proclaimed that what is concealed will be shouted openly. (Matthew 10:26; Luke 12:2) This mechanism is not literary ornamentation. It is the biological operating system of the Abrahamic scrolls, coded in living, breathing triliteral grammar.The problem for the now dominant West is that Greek thought presupposes that meaning originates in the human mind. The human city becomes the center, the planted earth becomes a concretized static, or idolized center, human proportion becomes the measure, and vision, human sight, becomes epistemology. Once vision governs understanding, enlightenment becomes darkness, because the logos of the human being projects its categories outward.Scripture dismantles this, not because the Greeks lacked intelligence, but because the entire Greek system assumes the human observer as the reference point.Scripture forbids this. Every consonant is intentional. Greek has letters that should not exist because they collapse two sounds into a single symbol. To the Semitic ear, as Fr. Paul Tarazi explains, “psi, xi, and the Greek chi” expose that Greek writing is constructed, not found. The Greek alphabet was designed, not discovered. It is man-made. It does not correspond to what is heard in nature. The living and moving, breathing triliteral system prevents human projection by preventing morphological collapse. The scriptural lexicon forces the hearer to receive what is written in creation. In Scripture, projection is stripped away and reality is conveyed as inscribed. The effect is destabilizing. Idols disappear. The hearer is confronted by what is found, confronted by reality.God is not mocked.Hearing is the anchor. The Greek philosophical tradition debates whether vision originates in the eye or in the object, a question already speculative. Scripture never entertains such speculation. Hearing is unilateral. The hearer does not hear the self. The hearer receives. Scripture is heard, not inferred, not theorized, not constructed, not “built”. The Qurʾan operates the same way. قَرَأَ (qaraʾ, to recite), أَذَان (adhān, the call), أُذْن (udhn, ear, instrument of hearing). Sound poured into another's ear. Scripture is submission through hearing what is found unbound by the logos of man. Cosmology heard, not seen, let alone imagined. Functional. Simple, not simplistic.All of us are shaped by whatever language we hear in our environment from the time we are born, and Scripture is the only speech that shatters that formation, continually scattering us out of our own projection, the palaces and temples we build in our mind, into the hearing of the biblical God who speaks in the wilderness. It cannot and must not be “about” narrative. It must function as the living words themselves, the breathing lexicon of God. He must control our literal vocabulary.Scripture is heard, not built.It is found, not fashioned by man's logos.Western thought resists this simplicity because the God of Abraham leaves no hiding place for Greek temples. No hiding place for sin.This week, I discuss Luke 8:47-48. ★ Support this podcast on Patreon ★

EPISODE 639 - Deepa Anappara - Djinn Patrol on the Purple Line, Letters to a Writer of Colour and The Last of EarthDeepa Anappara's debut novel Djinn Patrol on the Purple Line was named as one of the best books of the year by The New York Times, The Washington Post, Time and NPR. It won the Edgar Award for Best Novel, was longlisted for the Women's Prize for Fiction 2020, and shortlisted for the JCB Prize for Indian Literature. Time included it in its list of ‘The 100 Best Mystery and Thriller Books of All Time'. It has been translated into over twenty languages.Anappara is the co-editor of Letters to a Writer of Colour, a collection of personal essays on fiction, race, and culture, published by Random House (US) and Vintage (UK) in 2023. Her second novel, The Last of Earth, will be published by Random House in the US, and Penguin Random House in India, in January 2026, and by Oneworld in the UK in February 2026.She has a PhD in Creative-Critical Writing and an MA in Creative Writing (Prose Fiction) from the University of East Anglia, Norwich. She teaches creative writing and is a mentor on the South Asia Speaks mentorship programme for emerging writers in South Asia. Anappara was born in Kerala, southern India, and worked as a journalist in India for eleven years. Her reports on the impact of poverty and religious violence on the education of children won the Developing Asia Journalism Awards, the Every Human has Rights Media Awards, and the Sanskriti-Prabha Dutt Fellowship in Journalism. Book: THE LAST OF EARTHFrom the award-winning author of Djinn Patrol on the Purple Line comes a stunning historical novel set in nineteenth-century Tibet that follows two outsiders—an Indian schoolteacher spying for the British Empire and an English “lady” explorer—as they venture into a forbidden kingdom.1869. Tibet is closed to Europeans, an infuriating obstruction for the rap­idly expanding British Empire. In response, Britain begins training Indians—permitted to cross borders that white men may not—to undertake illicit, dangerous surveying expeditions into Tibet.Balram is one such surveyor-spy, an Indian schoolteacher who, for several years, has worked for the British, often alongside his dearest friend, Gyan. But Gyan went missing on his last expedition and is rumored to be imprisoned within Tibet. Desperate to rescue his friend, Balram agrees to guide an English captain on a foolhardy mission: After years of paying others to do the exploring, the captain, disguised as a monk, wants to personally chart a river that runs through southern Tibet. Their path will cross fatefully with that of another Westerner in disguise, fifty-year-old Katherine. Denied a fellowship in the all-male Royal Geographical Society in London, she intends to be the first European woman to reach Lhasa.A polyphonic novel about the various ways humans try to leave a mark on the world—from the enduring nature of family and friendship to the egomania and obsessions of the colonial enterprise—The Last of Earth confirms Deepa Anappara as one of our greatest and most ambitious storytellers.https://www.deepa-anappara.com/Support the show___https://livingthenextchapter.com/podcast produced by: https://truemediasolutions.ca/Coffee Refills are always appreciated, refill Dave's cup here, and thanks!https://buymeacoffee.com/truemediaca

******Support the channel******Patreon: https://www.patreon.com/thedissenterPayPal: paypal.me/thedissenterPayPal Subscription 1 Dollar: https://tinyurl.com/yb3acuuyPayPal Subscription 3 Dollars: https://tinyurl.com/ybn6bg9lPayPal Subscription 5 Dollars: https://tinyurl.com/ycmr9gpzPayPal Subscription 10 Dollars: https://tinyurl.com/y9r3fc9mPayPal Subscription 20 Dollars: https://tinyurl.com/y95uvkao ******Follow me on******Website: https://www.thedissenter.net/The Dissenter Goodreads list: https://shorturl.at/7BMoBFacebook: https://www.facebook.com/thedissenteryt/Twitter: https://x.com/TheDissenterYT This show is sponsored by Enlites, Learning & Development done differently. Check the website here: http://enlites.com/ Dr. Shinobu Kitayama is Robert B. Zajonc Collegiate Professor of Psychology and Director of the Culture & Cognition Program at the University of Michigan. His research revolves around cultural differences and similarities in a variety of mental processes such as self, emotion and cognition. He has focused on comparing people from Asian countries such as Japan, the Philippines and China with Americans. In this episode, we start by talking about cultural neuroscience, how brain processes are malleably shaped by cultural tools and practices, and how to integrate mind, brain and culture. We then discuss the self, well-being, and emotional experiences and emotion norms. We also talk about differences in cognition between farmers and herders, and differences between people who harvest rice and people who harvest wheat in China. Finally, we discuss the main differences in cognition between Westerners and East Asians, and where they stem from.--A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: PER HELGE LARSEN, JERRY MULLER, BERNARDO SEIXAS, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, ROBERT WINDHAGER, RUI INACIO, ZOOP, MARCO NEVES, COLIN HOLBROOK, PHIL KAVANAGH, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, FERGAL CUSSEN, HAL HERZOG, NUNO MACHADO, JONATHAN LEIBRANT, JOÃO LINHARES, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, ROMAIN ROCH, DIEGO LONDOÑO CORREA, YANICK PUNTER, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, NELLEKE BAK, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, HEDIN BRØNNER, DOUGLAS FRY, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, SCOTT, ZACHARY FISH, TIM DUFFY, SUNNY SMITH, JON WISMAN, WILLIAM BUCKNER, LUKE GLOWACKI, GEORGIOS THEOPHANOUS, CHRIS WILLIAMSON, PETER WOLOSZYN, DAVID WILLIAMS, DIOGO COSTA, ALEX CHAU, CORALIE CHEVALLIER, BANGALORE ATHEISTS, LARRY D. LEE JR., OLD HERRINGBONE, MICHAEL BAILEY, DAN SPERBER, ROBERT GRESSIS, JEFF MCMAHAN, JAKE ZUEHL, BARNABAS RADICS, MARK CAMPBELL, TOMAS DAUBNER, LUKE NISSEN, KIMBERLY JOHNSON, JESSICA NOWICKI, LINDA BRANDIN, VALENTIN STEINMANN, ALEXANDER HUBBARD, BR, JONAS HERTNER, URSULA GOODENOUGH, DAVID PINSOF, SEAN NELSON, MIKE LAVIGNE, JOS KNECHT, LUCY, MANVIR SINGH, PETRA WEIMANN, CAROLA FEEST, MAURO JÚNIOR, 航 豊川, TONY BARRETT, NIKOLAI VISHNEVSKY, STEVEN GANGESTAD, TED FARRIS, HUGO B., JAMES, JORDAN MANSFIELD, CHARLOTTE ALLEN, PETER STOYKO, DAVID TONNER, LEE BECK, PATRICK DALTON-HOLMES, NICK KRASNEY, AND RACHEL ZAK!A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, TOM VANEGDOM, BERNARD HUGUENEY, CURTIS DIXON, BENEDIKT MUELLER, THOMAS TRUMBLE, KATHRINE AND PATRICK TOBIN, JONCARLO MONTENEGRO, NICK GOLDEN, CHRISTINE GLASS, IGOR NIKIFOROVSKI, PER KRAULIS, AND JOSHUA WOOD!AND TO MY EXECUTIVE PRODUCERS, MATTHEW LAVENDER, SERGIU CODREANU, ROSEY, AND GREGORY HASTINGS!

A ROMAN PLAYWRIGHT named Plautus wrote, “Man is a wolf to man.” He wasn't wrong, but he didn't see the spiritual forces behind the humans who prey on others. This week, we discuss the abduction of more than 200 students and teachers Friday from a Catholic school in Nigeria, just a few days after 25 schoolgirls were abducted at another Nigerian school. These are just the latest incidents in a long series of attacks against Christian communities by Muslims in Nigeria. We also learned this week that the largest source of funding for the Somali Islamist militant group Al-Shabaab is the Minnesota taxpayer. According to the U.S. Attorney for Minnesota, fraudulent schemes by Minnesota's Somali immigrant community have funneled hundreds of millions of dollars in state and federal Medicaid funds to the Al Qaeda-linked terrorist group. This is what happens when a tribal culture meets a liberal Western political system guided by suicidal empathy.  We also discuss another story that's come to light after thirty years: “Sniper tourism,” where, during the 1993–96 siege of Sarajevo, Bosnia, wealthy Westerners allegedly paid Serbian militia units between $75,000 and $100,000 to spend a weekend targeting unarmed civilians. That's an evil so inhuman it must be demonic. Sharon's niece, Sarah Sachleben, was recently diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Follow us! X (formerly Twitter): @pidradio | @sharonkgilbert | @derekgilbert | @gilberthouse_tvTelegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunkerSubstack: gilberthouse.substack.comYouTube: @GilbertHouse | @UnravelingRevelationFacebook.com/pidradio Thank you for making our Build Barn Better project a reality! Our 1,200 square foot pole barn has a new HVAC system, epoxy floor, 100-amp electric service, new windows, insulation, lights, and ceiling fans! If you are so led, you can help out by clicking here: gilberthouse.org/donate. Get our free app! It connects you to this podcast, our weekly Bible studies, and our weekly video programs Unraveling Revelation and A View from the Bunker. The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at pidradio.com/app. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site: gilberthouse.org/video! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store/.

Russian propaganda claims that Ukraine is not a separate nation, but merely a “preliminary form” of Russia. Today's Kremlin ideology seeks to annex Ukrainian history in order to justify its territorial aggression. But this myth has a birth certificate. It emerged in the 19th century, when the Russian Empire started inventing its “ancient” medieval roots. Before that, Russian travellers in Ukrainian lands showed little interest in such historical questions. In this episode, we trace the genealogy of the myth that Kyiv is a “Russian city” and that its history somehow belongs to Muscovy. *** Explaining Ukraine is a podcast by UkraineWorld, an English-language media platform about Ukraine, run by Internews Ukraine. Host: Volodymyr Yermolenko, a Ukrainian philosopher, editor-in-chief of UkraineWorld, and president of PEN Ukraine. Listen on various platforms: https://li.sten.to/explaining-ukraine UkraineWorld: https://ukraineworld.org/en *** Guest: Kateryna Dysa, a Ukrainian historian and Associate Professor at Kyiv-Mohyla Academy. She has been a visiting fellow at Harvard, Stanford, Paris, and Oxford, and a visiting professor at the University of Basel. Currently, she is researching how the image of Kyiv was constructed in travel literature from the late eighteenth to early twentieth centuries. *** SUPPORT: You can support our work on https://www.patreon.com/c/ukraineworld Your help is crucial, as we rely heavily on crowdfunding. You can also contribute to our volunteer missions to frontline areas in Ukraine, where we deliver aid to both soldiers and civilians. Donations are welcome via PayPal at: ukraine.resisting@gmail.com. *** CONTENTS: 00:00 Kateryna Dysa, a Ukrainian historian and associate professor at Kyiv-Mohyla Academy. 00:15 Where and when did the myth of Kyiv belonging to Moscow actually begin? 02:05 How did 18th-century Russian travelers initially view Kyiv, and why was their interest superficial? 04:05 How did the rise of history as a discipline change Russia's perception of Kyiv? 12:17 Why did the French philosopher Madame de Staël describe Kyiv as a "semi-Tatar" or nomadic place? 15:17 What were the two extreme ways Westerners described Kyiv? 21:04 When did the annexation of the past become an "aggressive policy" and a part of Russian imperial ideology? 35:03 Why were Russian travelers unwilling to communicate with locals, stressing that Ukrainians were "the other"? 38:07 Why did Russian travelers consistently feel "not at home" in a place the Empire claimed as its "cradle"? 39:16 What aspects of Kyiv's social and cultural history in the 19th century still remain "understudied"? *** This episode is made in partnership with Kyiv-Mohyla Academy and under the framework of the project “HER-UKR: Challenges and opportunities for EU heritage diplomacy in Ukraine”, co-funded by the EU within the ERASMUS+ Jean Monnet Policy Debate action.

Dave Brisbin 11.16.25 Have you noticed that people fight? Silly wabbit. Of course. Ever stopped to wonder why? Fear. Always fear. Even if it doesn't feel like afraid-ness, unconscious, overriding concern for personal survival drives us fearward in a zero-sum world where there's only so much oil in the ground, where the resources absolutely necessary for survival are finite. It's basic envy and jealousy: fear of not getting what someone else has, fear of not keeping what we already do. Fights are made of this. No fear, no fight. Then why do religious people fight? Spirituality by definition is infinite, yes? Unlimited resource, enough for all. So when Christians fight, debate, defend, excommunicate, and they certainly do, they are saying they don't really believe in infinite spiritual resources, or at least that the spiritual does not override the finite where we really live. Fighting Christians don't trust that the perfect love Jesus lived and died to make real for us is enough. There must still be something we need to acquire or perform to gain the acceptance that is our eternal survival. More revealing: how do Christians fight? With scripture. Always with scripture. Any fight among Christians is a fight over the book. We're the people of the book. Even before the early church had the book, it fought over what should be in the book, and once it had the book, fought to defend and enforce it. Five hundred years ago, Western Reformers went even further, saying the book was the only source of revelation from God, that to literally understand the text was to understand God—or at least the terms of eternal survival. Reducing faith to rational belief has put Westerners on a collision course with an Eastern text that is made of entirely different stuff. The ancients who wrote our book were not even trying to answer literal questions to satisfy our craving for certainty. The bible is the map of a journey to the experience of infinite resource, unlimited love. When we stop defending it, asking it questions it won't answer, let it ask us who is asking…it can begin pointing us to trust what we can never understand—only experience.

Dave Brisbin 11.16.25 Have you noticed that people fight? Silly wabbit. Of course. Ever stopped to wonder why? Fear. Always fear. Even if it doesn't feel like afraid-ness, unconscious, overriding concern for personal survival drives us fearward in a zero-sum world where there's only so much oil in the ground, where the resources absolutely necessary for survival are finite. It's basic envy and jealousy: fear of not getting what someone else has, fear of not keeping what we already do. Fights are made of this. No fear, no fight. Then why do religious people fight? Spirituality by definition is infinite, yes? Unlimited resource, enough for all. So when Christians fight, debate, defend, excommunicate, and they certainly do, they are saying they don't really believe in infinite spiritual resources, or at least that the spiritual does not override the finite where we really live. Fighting Christians don't trust that the perfect love Jesus lived and died to make real for us is enough. There must still be something we need to acquire or perform to gain the acceptance that is our eternal survival. More revealing: how do Christians fight? With scripture. Always with scripture. Any fight among Christians is a fight over the book. We're the people of the book. Even before the early church had the book, it fought over what should be in the book, and once it had the book, fought to defend and enforce it. Five hundred years ago, Western Reformers went even further, saying the book was the only source of revelation from God, that to literally understand the text was to understand God—or at least the terms of eternal survival. Reducing faith to rational belief has put Westerners on a collision course with an Eastern text that is made of entirely different stuff. The ancients who wrote our book were not even trying to answer literal questions to satisfy our craving for certainty. The bible is the map of a journey to the experience of infinite resource, unlimited love. When we stop defending it, asking it questions it won't answer, let it ask us who is asking…it can begin pointing us to trust what we can never understand—only experience.

Maharishikaa addresses a concern about Ramana Maharshi's self-inquiry non-dualism practice being misrepresented as Shiva Dhyan asks for Maharishikaa's interpretation. Unromanticizing the fog that surrounds certain practices given by Ramana Maharshi, Maharishikaa lays bare how his teachings and practices have been butchered by Westerners on the path of spiritual awakening. She comments on the immense cherry-picking of Ramana Maharshi's teachings, which began with the first books that were written and popularised in the West, including works of Paul Brunton. She further explains how the crucial aspect of surrender, as well as the context of Guru-shishya Paramparaa—under the aegis of which these practices were transmitted to those students who were in surrender to Ramana Maharshi as their Guru—was completely left out, undermining the principles of Advaita Vedanta and self-inquiry non-dualism. These isolated, cherry-picked practices—popularised by the author who eventually left Ramana Maharshi as well as new-age neo-advaitin Western gurus posturing as disciples of the lineage - have now become the starting point for many young spiritual seekers on the path of Neo-Advaita. Practices like the ‘Who am I?' or Neti-Neti, which were originally not practices but questions and experiences arising along the self-realization journey, now lead to havoc in the minds of young seekers who practice these disconnected teachings, ending up entirely confused and disoriented. They arrive at Maharishikaa's satsang seeking the sanity they feel they've lost by taking up these disconnected practices while seeking the experience of oneness and spiritual awakening. Maharishikaa brings the discourse back to Shiva, reminding him that instead of hanging around in tea shops and reading spiritual books, it's time to take up the saadhana, the practice of surrender to the Soul. #Maharishikaa #SelfEnquiry #RamanaMaharshi #NetiNeti #GuruTradition Aaryaa Maharishikaa Preeti Maiyaa, is a revolutionary female mystic who fearlessly dares to demystify spirituality in her unrelenting call to realize Self, and act from Source. Detailed biography: https://maharishikaa.org/biography/ If you would like to make a Dakshinaa offering directly to Maharishikaa: Online transfer: http://bit.ly/Dakshinaa PayPal: maharishikaadakshinaa@gmail.com If you wish to make a donation to charitable works inspired by Maharishikaa: http://bit.ly/Daanam Lives transformed by Maharishikaa: https://maharishikaa.org/testimonials/ Subscribe to our mailing list: https://bit.ly/MaharishikaaEmailList

Michele Lawrence interviews Amadea Morningstar, a pioneer in Ayurvedic nourishment and self-care, about her journey and contributions to the field. Amadea, who has a BS in Nutrition and an MA in Counseling, founded the Ayurveda Polarity Therapy and Yoga Institute in Santa Fe. She discusses her books, including "Ayurvedic Cooking for Westerners" and "Easy Healing Drinks from the Wisdom of Ayurveda," and explains the principles of Ayurvedic nutrition, polarity therapy, and Marma therapy. Amadea emphasizes the importance of individualized care and the integration of ancient practices with modern health principles. She also shares her daily spiritual practices and commitment to environmental respect. Support the showConnect with Inner Peace Yoga Therapy Email us: info@innerpeaceyogatherapy.com Website Instagram Facebook

PHOTOGRAPHER MONK. Nicholas Vreeland, also known as Rato Khensur Thubten Lhundup, is a Tibetan Buddhist monk and the former abbot of Rato Dratsang, an important 14th-century Tibetan Buddhist monastery reestablished in India. The first and only Westerner the Dalai Lama has appointed Abbot of a Tibetan Buddhist monastery, he is a photographer who learned his craft as an assistant to Irving Penn and Richard Avedon. "Once you are a monk, you may receive a teaching from a holy being, a lama or master, on techniques by which you can cultivate concern for others and diminish self-cherishing." "The real person whom I have to remain vigilant over is myself." "The emphasis should be on being a good person."

Send us a textWhen a Dutch sailor shipwrecked on Jeju in 1627, he thought he'd been captured by cannibals. Instead, he became Korea's first Westerner—and the first sign of change that would shake Joseon to its core.This episode traces the arrival of Western guns, God, and ideas—from Jan Janse de Weltevree to the Catholic persecutions of 1801—as Korea's Confucian order faces its first real collision with the West.  Korea's #1 ghost and dark history walking tour. Book at DarkSideOfSeoul.com Get your comic at DarkSideOfSeoul.comSupport the showJoin our Patreon to get more stuff https://patreon.com/darksideofseoul Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com Pitch your idea here. https://www.darksideofseoul.com/expats-of-the-wild-east/ Credits Produced by Joe McPherson and Shawn Morrissey Music by Soraksan Top tier Patrons Angel EarlJoel BonominiDevon HiphnerGabi PalominoSteve MarshEva SikoraRon ChangMackenzie MooreHunter WinterCecilia Löfgren DumasJosephine RydbergDevin BuchananAshley WrightGeorge Irion Facebook Page | Instagram

This week Howie is joined by Artem Chapeye, a Ukrainian socialist, soldier, and author of Ordinary People Don't Carry Machine Guns, will talk about the war in Ukraine and international solidarity.Resources Shared on the Stream:Artem Chapeye, Ordinary People Don't Carry Machine Guns: Thoughts on War (Seven Stories Press, 2025)Artem Chapeye "A Ukrainian translator of Noam Chomsky responds to his recent comments on the Russian invasion," Literary Hub, March 3, 2022, https://lithub.com/a-ukrainian-translator-of-noam-chomsky-responds-to-his-recent-comments-on-the-russian-invasion/Luke Johnson, "The Ukrainian Anarchist Pacifist Writer Putin Drove to Take Up Arms,” The New Republic, October 17, 2025, https://newrepublic.com/article/201807/artem-chapeye-ukrainian-poet-putinKate Tsurkan, "Ukrainian author-turned-soldier takes aim at Westerners' ‘abstract pacifism',” Kyiv Independent, July 29, 2025, https://kyivindependent.com/ukrainian-author-turned-soldier-takes-aim-at-westerners-abstract-pacifism/Streamed on 11/1/25Watch the video at: https://youtube.com/live/4SgRSdfNHkgGreen Socialist Notes is a weekly livestream/podcast hosted by 2020 Green Party/Socialist Party presidential nominee, Howie Hawkins.  Started as a weekly campaign livestream in the spring of 2020, the streams have continued post elections and are now under the umbrella of the Green Socialist Organizing Project, which grew out of the 2020 presidential campaign.  Green Socialist Notes seeks to provide both an independent Green Socialist perspective, as well as link listeners up with opportunities to get involved in building a real people-powered movement in their communities.Green Socialist Notes PodcastEvery Saturday at 3:00 PM EDT on Facebook, YouTube, and Twitch.Every Monday at 7:00 AM EDT on most major podcast outlets.Music by Gumbo le FunqueIntro: She Taught UsOutro: #PowerLoveFreedom

Wait, what's so gay about witches, you ask?First of all — sit down.When I was a young f/hag in the late '90s, Wicca was having a moment. The Halliwell sisters ruled the WB, Nicole Kidman and Sandra Bullock were burying men in their back gardens, and I gobbled the GAGathon down with glee.Only later did I realize what made these witchy bitchies so alluring: it wasn't (just) that they were different — it was that they were powerful.Outsiders who could fight back. Like the X-men...or democratic socialists.But were they always outsiders? No! In the ancient world, everyone dabbled in magic. Pagans love a hag with a herb garden.Then Christianity came along and ruined everything. AS ALWAYS.By the 20th century, witchcraft was beginning to mean "freedom" to a lot of repressed Westerners. Which might explain why nearly half of Wiccans today identify as queer.Join us for this Halloween special as we trace The Craft™ from ancient love spells to Victorian occultists, with brilliant guest Professor Marion Gibson.Together we ask:

EVERYONE who signs up wins a FREE WhisperVibe™ OR a FREE Rose toy with any Whisper™ order! https://www.bboutique.co/vibe/emilymorse-podcast Join the SmartSX Membership : https://sexwithemily.com/smartsx Access exclusive sex coaching, live expert sessions, community building, and tools to enhance your pleasure and relationships with Dr. Emily Morse. List & Other Sex With Emily Guides: https://sexwithemily.com/guides/ Explore pleasure, deepen connections, and enhance intimacy using these Sex With Emily downloadable guides. SHOP WITH EMILY!: https://bit.ly/3rNSNcZ (free shipping on orders over $99) Want more? Visit the Sex With Emily Website: https://sexwithemily.com/ In this Sex with Emily episode, wellness educator Lauren Roxburgh explains why Western medicine discarded the body system that might be blocking your orgasms—and how to bring it back online. Lauren reveals fascia: the communication network your body uses to record trauma, send arousal signals, and feel everything. Medical schools in the 1900s threw it away as "packing wrap" without studying it. Now we know it's your sixth sense, and when it's congested, you age faster and feel less. A woman with a tilted uterus faces sudden stabbing pain with her well-endowed partner after a decade of great sex—discover why the diagnosis isn't the whole story. Someone's tried every technique for premature ejaculation with zero results—learn why most solutions create the opposite effect and what pro athletes know about lasting longer. A post-menopausal woman on hormones still bleeds during painful sex—hear which ancient practices work when Western medicine falls short. Lauren teaches the reverse Kegel (why opening beats squeezing), how stress clenches your pelvic floor without you knowing, why Brazilians walk differently than Westerners and what that reveals about sexual energy, and the breathing pattern that pumps toxins from your brain while awakening sensation below. If pain during sex, premature ejaculation, or post-menopausal dryness have stumped your doctors, this reveals what they're missing. Timestamps: 0:00 - Intro 1:16 - What is Fascia? The Body's Communication Network Explained 5:05 - Why Western Medicine Ignored Fascia Until Now 9:36 - How Fascia Impacts Sexual Pleasure and Embodiment 15:03 - Releasing Trauma Stored in Your Body's Tissues 21:27 - The Blood Flow Problem Behind Sexual Dysfunction 27:34 - Pain During Sex: Understanding Your Pelvic Floor 30:24 - The Reverse Kegel Technique for Better Orgasms 33:40 - Painful Sex with Tilted Uterus: Solutions Beyond Positions 38:38 - Fixing Lifelong Premature Ejaculation with Body Work 43:07 - Postmenopausal Pain: When Hormones Aren't Enough

Today on the show, our state government reporter dove into election complaints to see voters' concerns. We also hear from this year's state park artists in residence. And we get a sneak peak at the new season of our podcast, The Modern West. It's about the quirky and sometimes extreme workarounds Westerners are finding for affordable housing. Those stories and more.

In the 5 AM hour, Larry O’Connor and Cassie Smedile discussed: VIDEO: Gazan Refugee Has Total Meltdown Over Her Neighbor's Halloween Decorations: 'F*ck Westerners, F*ck White People' CBS NEWS: Government Shutdown Continues as Senate Fails to Advance GOP Bill and Democrat Gives 22-Hour Speech MORNING JOE: If Abigail Loses, It's Because of Sexism Where to find more about WMAL's morning show: Follow Podcasts on Apple, Audible and Spotify Follow WMAL's "O'Connor and Company" on X: @WMALDC, @LarryOConnor, @JGunlock, @PatricePinkfile, and @HeatherHunterDC Facebook: WMALDC and Larry O'Connor Instagram: WMALDC Website: WMAL.com/OConnor-Company Episode: Thursday, October 23, 2025 / 5 AM HourSee omnystudio.com/listener for privacy information.

Step inside the golden era of Muay Thai through the eyes of Leanardo Dado one of the first Westerners to live, train, and fight in Thailand.  In this episode, Dado recounts his journey from Switzerland to Bangkok in the late 1980s, his years at Sor. Thanikul and Eminent Air Gym, and the lessons he learned under Thailand's toughest fighters.   From sleeping in the gym and training alongside champions to building a career around the sport, Dado shares what it really means to dedicate your life to Muay Thai. He is now the head coach for WBC Muay Thai and RWS champion Dani Rodriguez. Want to learn more about the sport? Check out: Muay Thai The Complete Insider's Guide To Training Fighting And Business: https://a.co/d/iFTOOKH

Warren Oates.  You either LOVE him or have no effing clue who he is.  Either way, you need to join me as we journey through his credits to determine his Hall of Fame eligibility.  Part 1 focuses on his early TV years as he guests on dozens of western TV shows like The Rifleman, The Westerner, Johnny Ringo, and Trackdown.  In only his fist few years of screen acting, Warren shares the screen with legends like James Coburn, Charlton Heston, and Robert Culp.  More importantly, he forges a friendship with Sam Peckinpah that will soon begin to pay major dividends.  Enjoy!

Support the show:https://www.paypal.me/Truelifepodcast?locale.x=en_US

Saudi Arabia has been a hot topic in the footy world the last several years. Big name signings. Premier League team ownership. World Cup 2034 hosting. But what is the football scene in Saudi Arabia actually like? In this episode, Colin sits down with Lee Galvin of Matchstay, who traveled to Jeddah and Riyadh to experience the Saudi Pro League for himself. From the myths and misconceptions to the world-class players, matchday vibes, and the impact of a no-alcohol culture, Lee shares how it compares to Europe—and why more fans might want to see it for themselves. Foot(y)notes: Saudi Arabia's World Cup 2034 promotional website: https://saudi2034.com.sa/ Get a more Saudi perspective on the Saudi Pro League with the recent Netflix series: https://www.netflix.com/title/81783473 …or just watch the trailer: https://www.youtube.com/watch?v=2ivIYBD4tfQ Despite no alcohol, Saudi fans can still get rowdy and aggressive—Saudi style! https://www.youtube.com/watch?v=4K0z23ppOkE More info on the Saudi university program Lee mentioned: https://www.universityworldnews.com/post.php?story=20151208190817896    04:37 | The inspiration (and price) for a trip to Saudi 07:48 | Saudi geography and Pro League teams 11:01 | Saudi stadiums and matchday atmosphere 16:06 | The alcohol myth busted 19:11 | Getting to the game and navigating around Saudi Arabian cities 25:57 | The hardest thing to deal with as a Westerner 32:35 | Out of grounds options in Saudi Arabia 38:42 | How to get tickets tothe Saudi Pro League 41:50 | Lee's other international footy travels

How did “the West” come to be used as a collective self-designation signaling political and cultural commonality? When did “Westerners” begin to refer to themselves in this way? Was the idea handed down from the ancient Greeks, or coined by nineteenth-century imperialists? Neither, writes Georgios Varouxakis in The West: The History of an Idea (Princeton UP, 2025), his ambitious and fascinating genealogy of the idea. “The West” was not used by Plato, Cicero, Locke, Mill, or other canonized figures of what we today call the Western tradition. It was not first wielded by empire-builders. It gradually emerged as of the 1820s and was then, Varouxakis shows, decisively promoted in the 1840s by the French philosopher Auguste Comte (whose political project, incidentally, was passionately anti-imperialist). The need for the use of the term “the West” emerged to avoid the confusing or unwanted consequences of the use of “Europe.” The two overlapped, but were not identical, with the West used to differentiate from certain “others” within Europe as well as to include the Americas. After examining the origins, Varouxakis traces the many and often astonishingly surprising changes in the ways in which the West has been understood, and the different intentions and consequences related to a series of these contested definitions. While other theories of the West consider only particular aspects of the concept and its history (if only in order to take aim at its reputation), Varouxakis's analysis offers a comprehensive account that reaches to the present day, exploring the multiplicity of current, and not least, prospective future meanings. He concludes with an examination of how, since 2022, definitions and membership of the West have been reworked to consider Ukraine, as the evolution and redefinitions continue. Georgios Varouxakis is professor of the history of political thought in the School of History at Queen Mary University of London and Codirector of the Centre for the Study of the History of Political Thought. He is the author of Mill on Nationality, Victorian Political Thought on France and the French, and Liberty Abroad: J. S. Mill on International Relations and the coauthor of Contemporary France. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here 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

How did “the West” come to be used as a collective self-designation signaling political and cultural commonality? When did “Westerners” begin to refer to themselves in this way? Was the idea handed down from the ancient Greeks, or coined by nineteenth-century imperialists? Neither, writes Georgios Varouxakis in The West: The History of an Idea (Princeton UP, 2025), his ambitious and fascinating genealogy of the idea. “The West” was not used by Plato, Cicero, Locke, Mill, or other canonized figures of what we today call the Western tradition. It was not first wielded by empire-builders. It gradually emerged as of the 1820s and was then, Varouxakis shows, decisively promoted in the 1840s by the French philosopher Auguste Comte (whose political project, incidentally, was passionately anti-imperialist). The need for the use of the term “the West” emerged to avoid the confusing or unwanted consequences of the use of “Europe.” The two overlapped, but were not identical, with the West used to differentiate from certain “others” within Europe as well as to include the Americas. After examining the origins, Varouxakis traces the many and often astonishingly surprising changes in the ways in which the West has been understood, and the different intentions and consequences related to a series of these contested definitions. While other theories of the West consider only particular aspects of the concept and its history (if only in order to take aim at its reputation), Varouxakis's analysis offers a comprehensive account that reaches to the present day, exploring the multiplicity of current, and not least, prospective future meanings. He concludes with an examination of how, since 2022, definitions and membership of the West have been reworked to consider Ukraine, as the evolution and redefinitions continue. Georgios Varouxakis is professor of the history of political thought in the School of History at Queen Mary University of London and Codirector of the Centre for the Study of the History of Political Thought. He is the author of Mill on Nationality, Victorian Political Thought on France and the French, and Liberty Abroad: J. S. Mill on International Relations and the coauthor of Contemporary France. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

How did “the West” come to be used as a collective self-designation signaling political and cultural commonality? When did “Westerners” begin to refer to themselves in this way? Was the idea handed down from the ancient Greeks, or coined by nineteenth-century imperialists? Neither, writes Georgios Varouxakis in The West: The History of an Idea (Princeton UP, 2025), his ambitious and fascinating genealogy of the idea. “The West” was not used by Plato, Cicero, Locke, Mill, or other canonized figures of what we today call the Western tradition. It was not first wielded by empire-builders. It gradually emerged as of the 1820s and was then, Varouxakis shows, decisively promoted in the 1840s by the French philosopher Auguste Comte (whose political project, incidentally, was passionately anti-imperialist). The need for the use of the term “the West” emerged to avoid the confusing or unwanted consequences of the use of “Europe.” The two overlapped, but were not identical, with the West used to differentiate from certain “others” within Europe as well as to include the Americas. After examining the origins, Varouxakis traces the many and often astonishingly surprising changes in the ways in which the West has been understood, and the different intentions and consequences related to a series of these contested definitions. While other theories of the West consider only particular aspects of the concept and its history (if only in order to take aim at its reputation), Varouxakis's analysis offers a comprehensive account that reaches to the present day, exploring the multiplicity of current, and not least, prospective future meanings. He concludes with an examination of how, since 2022, definitions and membership of the West have been reworked to consider Ukraine, as the evolution and redefinitions continue. Georgios Varouxakis is professor of the history of political thought in the School of History at Queen Mary University of London and Codirector of the Centre for the Study of the History of Political Thought. He is the author of Mill on Nationality, Victorian Political Thought on France and the French, and Liberty Abroad: J. S. Mill on International Relations and the coauthor of Contemporary France. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

How did “the West” come to be used as a collective self-designation signaling political and cultural commonality? When did “Westerners” begin to refer to themselves in this way? Was the idea handed down from the ancient Greeks, or coined by nineteenth-century imperialists? Neither, writes Georgios Varouxakis in The West: The History of an Idea (Princeton UP, 2025), his ambitious and fascinating genealogy of the idea. “The West” was not used by Plato, Cicero, Locke, Mill, or other canonized figures of what we today call the Western tradition. It was not first wielded by empire-builders. It gradually emerged as of the 1820s and was then, Varouxakis shows, decisively promoted in the 1840s by the French philosopher Auguste Comte (whose political project, incidentally, was passionately anti-imperialist). The need for the use of the term “the West” emerged to avoid the confusing or unwanted consequences of the use of “Europe.” The two overlapped, but were not identical, with the West used to differentiate from certain “others” within Europe as well as to include the Americas. After examining the origins, Varouxakis traces the many and often astonishingly surprising changes in the ways in which the West has been understood, and the different intentions and consequences related to a series of these contested definitions. While other theories of the West consider only particular aspects of the concept and its history (if only in order to take aim at its reputation), Varouxakis's analysis offers a comprehensive account that reaches to the present day, exploring the multiplicity of current, and not least, prospective future meanings. He concludes with an examination of how, since 2022, definitions and membership of the West have been reworked to consider Ukraine, as the evolution and redefinitions continue. Georgios Varouxakis is professor of the history of political thought in the School of History at Queen Mary University of London and Codirector of the Centre for the Study of the History of Political Thought. He is the author of Mill on Nationality, Victorian Political Thought on France and the French, and Liberty Abroad: J. S. Mill on International Relations and the coauthor of Contemporary France. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here

How did “the West” come to be used as a collective self-designation signaling political and cultural commonality? When did “Westerners” begin to refer to themselves in this way? Was the idea handed down from the ancient Greeks, or coined by nineteenth-century imperialists? Neither, writes Georgios Varouxakis in The West: The History of an Idea (Princeton UP, 2025), his ambitious and fascinating genealogy of the idea. “The West” was not used by Plato, Cicero, Locke, Mill, or other canonized figures of what we today call the Western tradition. It was not first wielded by empire-builders. It gradually emerged as of the 1820s and was then, Varouxakis shows, decisively promoted in the 1840s by the French philosopher Auguste Comte (whose political project, incidentally, was passionately anti-imperialist). The need for the use of the term “the West” emerged to avoid the confusing or unwanted consequences of the use of “Europe.” The two overlapped, but were not identical, with the West used to differentiate from certain “others” within Europe as well as to include the Americas. After examining the origins, Varouxakis traces the many and often astonishingly surprising changes in the ways in which the West has been understood, and the different intentions and consequences related to a series of these contested definitions. While other theories of the West consider only particular aspects of the concept and its history (if only in order to take aim at its reputation), Varouxakis's analysis offers a comprehensive account that reaches to the present day, exploring the multiplicity of current, and not least, prospective future meanings. He concludes with an examination of how, since 2022, definitions and membership of the West have been reworked to consider Ukraine, as the evolution and redefinitions continue. Georgios Varouxakis is professor of the history of political thought in the School of History at Queen Mary University of London and Codirector of the Centre for the Study of the History of Political Thought. He is the author of Mill on Nationality, Victorian Political Thought on France and the French, and Liberty Abroad: J. S. Mill on International Relations and the coauthor of Contemporary France. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

David Silver and Raghu Markus explore the life and teachings of George Gurdjieff, the Russian-born mystic and philosopher of consciousness.This time on Mindrolling, Raghu and David have a discussion about:How a teenage David Silver was first introduced to Gurdjieff's teachingsGurdjieff's influence on the 1960s counterculture and the evolution of consciousness movementsThe call to “do only what is new and fresh” and live in search of the miraculousDoing the work literally and figuratively; supporting oneself and moving towards clear mentation Gurdjieff's view of humans as incomplete sleepwalkers, mechanically reacting to lifeGradual awakening through self-observation, inner struggle, and conscious effort Shedding false pretenses to discover a unified, authentic selfHow Gurdjieff's philosophy inspired Ram Dass's spiritual visionThe Seekers of Truth and The Sarmoung Brotherhood The transformative and ongoing practice of self-remembering Pre-order your copy of There Is No Other: The Way to Harmony and Wholeness a profound collection of newly gathered writings from Ram Dass and edited by Parvati Markus. Ram Dass shows us how a house divided against itself—whether that “house” is our individual self or the society in which we live—can come together in wholeness. Learn more: There Is No Other Way Pre-OrderAbout George Ivanovich GurdjieffGurdjieff, who was born in the late 1800's, was a philosopher, mystic, spiritual teacher, composer, and movements teacher. Born in the Russian Empire, he briefly became a citizen of the First Republic of Armenia after its formation in 1918, but fled the impending Red Army invasion of Armenia in 1920, which rendered him stateless. Gurdjieff taught that people are not conscious of themselves and thus live their lives in a state of hypnotic "waking sleep", but that it is possible to awaken to a higher state of consciousness and serve our purpose as human beings. Learn more about Gurdjieff HERE and pick up some of Gurdjieff's most famous work, Meetings with Remarkable Men.About David Silver:David Silver is the former co-host of the Mindrolling podcast. He is a filmmaker and director, most recently coming out with Brilliant Disguise. Brilliant Disguise tells the unique story of a group of inspired Western spiritual seekers from the 60s, who in meeting the great American teacher, Ram Dass, followed him to India to meet his Guru, Neem Karoli Baba, familiarly known as Maharaj-ji. Two days before he left his body, Maharaj-ji instructed K.C. Tewari to take care of the Westerners, which he did resolutely until the day he died in 1997. Silver's #1 charting MGM/UA/Warners film, “The Compleat Beatles” is the critically acclaimed biopic movie about history's most famous band. The term ‘rockumentary' was first applied to this two-hour movie. Rolling Stone recently described the film as a “masterwork.” Silver's Warner Brothers' feature film, “No Nukes” also started the whole trend of music/activism feature documentaries.“His father basically said to him, you must not do anything old, you must always try and do something new and fresh, you must already be honest, you must always support yourself, These were all important in Gurdjieff's life. You must be in search of the miraculous, because what else is there?” —David SilverSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

NA'ALEH YOGA: Yoga Nidra Journeys for Deep Rest Close Your Eyes and Stay Awake...   In this episode, I'm honored to speak with David Crowe, a seasoned acupuncturist and herbalist, about how deep rest practices like yoga nidra, body-based meditation, and botanical medicine work together to retrain the nervous system and support lasting healing. We deep dive into the practice of yoga nidra and discuss practical integration—simple herb-and-mindfulness routines for home—cautions around entheogens and trauma, and resources for continuing practice and study.   David's bio: David Crow, L.Ac., graduated from the American College of Traditional Chinese Medicine in 1984; he is a California state licensed acupuncturist and nationally certified by the National Commission for the Certification of Acupuncture and Oriental Medicine. He has been a clinician, consultant, researcher and educator for over 40 years, and is an expert in Chinese, Tibetan, Ayurvedic and Western herbal medicine. David was one of the first Westerners to train and be licensed in Chinese medicine, and one of the few to study Ayurvedic and Tibetan medicine in traditional internships in Nepal and India; he was also one of the first medical pioneers to use essential oils and aromatherapy in clinical practice, and to integrate these diverse modalities into comprehensive treatments. David has operated several clinics, including a practice in Kathmandu serving the Tibetan and Nepalese communities as well as international travelers, and practices in California in Los Angeles, San Francisco, and Monterey, and in Ashland, Oregon. David currently serves people from all over the world through his telemedicine practice. David is a passionate medical researcher and educator of state-of-the-art herbal medicine, and an authority on the safe uses of herbs and essential oils. He avoids the popular trends of market-driven internet medicine and relies instead on documented research and traditional ethnobotanical wisdom and methods. David works in numerous herbal cultivation projects, including as the co-founder of The Learning Garden at Venice High School in Los Angeles, one of the first and oldest school gardens in the country. As an esteemed leader in the herbal and aromatherapy industry for more than 30 years, David has established unique access to the highest quality sources of products for his patients.   Here is where to find David: Website: https://www.crowconsultations.com   Subscribe to Na'aleh Yoga Podcast for more transformative journeys and feel free to share this podcast with a friend. Take a moment to review and share your thoughts—I always appreciate your feedback!  Feel free to reach out!  Biosite: https://bio.site/ruthieayzenberg Therapy Practice: Mental Fitness Therapy Email: naalehyoga@gmail.com  Instagram: @RuthieAyzenberg Join WhatsApp group: https://chat.whatsapp.com/Dctsv246R8735S4oa6GWvW  May you be peaceful and safe!   

Last time we spoke about the battle of Nanjing. In December 1937, as the battle for Nanjing unfolded, terror inundated its residents, seeking safety amid the turmoil. General Tang Shengzhi rallied the Chinese forces, determined to defend against the advancing Japanese army. Fierce fighting erupted at the Gate of Enlightenment, where the determined Chinese soldiers resisted merciless assaults while tragedy loomed. By mid-December, the Japanese made substantial advances, employing relentless artillery fire to breach Nanjing's defenses. Leaders called for strategic retreats, yet amid chaos and despair, many young Chinese soldiers, driven by nationalism, continued to resist. By December 13, Nanjing succumbed to the invaders, marking a tragic chapter in history. As destruction enveloped the city, the resilience of its defenders became a poignant tale of courage amidst the horrors of war, forever marking Nanjing as a symbol of enduring hope in the face of despair.   #168 The Nanjing Massacre Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So obvious disclaimer, today we will be talking about, arguably one of if not the most horrific war atrocities ever committed. To be blunt, it may have been worse than some of the things we talked about back during the fall of the Ming Dynasty, when bandit armies raped and pillaged cities. The Nanjing Massacre as its become known is well documented by both Chinese and foreign sources. There is an abundance of primary sources, many well verified. Its going to be extremely graphic, I am going to try and tell it to the fullest. So if you got a weak stomach perhaps sit this one out, you have been warned. Chen Yiding began evacuating his troops from the area surrounding the Gate of Enlightenment before dawn on December 13. En route to Xiaguan, he took the time to visit a dozen of his soldiers housed in a makeshift hospital located in an old cemetery. These men were too severely injured to participate in the evacuation, and Chen had to leave them with only a few words of encouragement. Little did he know, within days, they would all perish in their beds, victims of the Japanese forces. Upon arriving in Xiaguan later that morning, Chen was met with grim news: his divisional commander had crossed the Yangtze River with his chief of staff the previous afternoon. Now, he was on his own. He didn't linger near the riverside chaos, quickly realizing there was nothing he could do there. Instead, he chose to move downstream, hoping to find a secure spot for himself and his soldiers to wait out the next few days before devising an escape from the war zone.  He was fortunate, for soon the Japanese would live up to their notorious reputation developed during their advance from Shanghai; they were not inclined to take prisoners. That afternoon, several hundred Chinese soldiers arrived at the northern end of the Safety Zone. The committee responsible for the area stated that they could offer no assistance. In a misguided attempt to boost morale, they suggested that if the soldiers surrendered and promised not to engage in combat, the Japanese would likely show them "merciful treatment." This optimism was woefully misplaced. Later that same day, Japanese troops entered the zone, dragging out 200 Chinese men, the majority of them soldiers, for execution just outside the city. On December 13, Japanese soldiers started patrolling the riverbank, shooting at anything and anyone floating downstream. Their comrades aboard naval vessels in the river cheered them on, applauding each time they struck another helpless victim in the water. Civilians were not spared either. While traveling through downtown Nanjing as the battle concluded, Rabe observed dead men and women every 100 to 200 yards, most of them shot in the back. A long line of Chinese men marched down the street, numbering in the hundreds, all destined for death. In a cruel twist, they were compelled to carry a large Japanese flag. They were herded into a vacant lot by a couple of Japanese soldiers and as recalled by American correspondent Archibald Steele "There, they were brutally shot dead in small groups. One Japanese soldier stood over the growing pile of corpses, firing into any bodies that showed movement." The killings commenced almost immediately after the fall of Nanjing. The victorious Japanese spread out into the city streets, seeking victims. Those unfortunate enough to be captured faced instant execution or were taken to larger killing fields to meet a grim fate alongside other Chinese prisoners. Initially, the Japanese targeted former soldiers, whether real or imagined, but within hours, the scope of victims expanded to include individuals of all age groups and genders. By the end of the first day of occupation, civilian bodies littered the streets of downtown Nanjing at a rate of roughly one per block. The defenseless and innocent were subjected to murder, torture, and humiliation in a relentless spree of violence that persisted for six harrowing weeks. At the time of the attack, Nanjing felt eerily abandoned, houses stood boarded up, vehicles lay toppled in the streets, and the once-ubiquitous rickshaws had vanished. However, hundreds of thousands remained hidden indoors, seeking refuge. The most visible sign of the city's new rulers was the display of the Japanese flag. On the morning of December 14, the Rising Sun flag was hoisted across the city, seen in front of private homes, businesses, and public buildings. Many of these flags were hastily made, often a simple white sheet with a red rag affixed, hoping to be spared. As the days progressed, horrifying accounts of violence began to emerge. A barber, the sole survivor among eight people in his shop when the Japanese arrived, was admitted to a hospital with a stab wound that had nearly severed his head from his body, damaging all muscles at the back of his neck down to his spinal canal. A woman suffered a brutal throat wound, while another pregnant woman was bayoneted in the abdomen, resulting in the death of her unborn child. A man witnessed his wife being stabbed through the heart and then saw his child hurled from a window to the street several floors below. These are but a few stories of individual atrocities committed. Alongside this there were mass executions, predominantly targeting young able-bodied men, in an effort to weaken Nanjing and deprive it of any potential resistance in the future. American professor, Lewis Smythe recalled “The disarmed soldier problem was our most serious one for the first three days, but it was soon resolved, as the Japanese shot all of them.” On the evening of December 15, the Japanese rounded up 1,300 former soldiers from the Safety Zone, binding them in groups of about 100 and marching them away in silence. A group of foreigners, permitted to leave Nanjing on a Japanese gunboat, accidentally became witnesses to the ensuing slaughter. While waiting for their vessel, they took a brief walk along the riverbank and stumbled upon a scene of mass execution, observing the Japanese shooting the men one by one in the back of the neck. “We observed about 100 such executions until the Japanese officer in charge noticed us and ordered us to leave immediately”. Not all killings were premeditated; many occurred impulsively. A common example was when Japanese soldiers led lines of Chinese POWs to holding points, tightly bound together with ropes. Every few yards, a Japanese soldier would stand guard with a fixed bayonet aimed at the prisoners as they trudged forward. Suddenly, one of the prisoners slipped, causing a domino effect as he fell, dragging down the men in front of and behind him. The entire group soon found themselves collapsed on the ground, struggling to stand. The Japanese guards lost their patience, jabbing their bayonets into the writhing bodies until none remained alive. In one of the largest massacres, Japanese troops from the Yamada Detachment, including the 65th Infantry Regiment, systematically executed between 17,000 and 20,000 Chinese prisoners from December 15 to 17. These prisoners were taken to the banks of the Yangtze River near Mufushan, where they were machine-gunned to death. The bodies were then disposed of by either burning or flushing them downstream. Recent research by Ono Kenji has revealed that these mass killings were premeditated and carried out systematically, in accordance with orders issued directly by Prince Asaka. A soldier from the IJA's 13th Division described killing wounded survivors of the Mufushan massacre in his diary “I figured that I'd never get another chance like this, so I stabbed thirty of the damned Chinks. Climbing atop the mountain of corpses, I felt like a real devil-slayer, stabbing again and again, with all my might. 'Ugh, ugh,' the Chinks groaned. There were old folks as well as kids, but we killed them lock, stock, and barrel. I also borrowed a buddy's sword and tried to decapitate some. I've never experienced anything so unusual”. Frequently, the Japanese just left their victims wherever they fell. Corpses began to accumulate in the streets, exposed to the elements and onlookers. Cars constantly were forced to run over corpses. Corpses were scavenged by stray dogs, which, in turn, were consumed by starving people. The water became toxic; workers in the Safety Zone discovered ponds clogged with human remains. In other instances, the Japanese gathered their machine-gunned or bayoneted victims into large heaps, doused them in kerosene, and set them ablaze. Archibald Steele wrote for the Chicago Daily News on December 17th “I saw a grisly scene at the north gate, where what was once a group of 200 men had become a smoldering mass of flesh and bones, so severely burned around the neck and head that it was difficult to believe he was still human.” During the chaos in the beginning, whereupon the Japanese had not yet fully conquered the city, its defenders scrambled desperately to escape before it was too late. Individually or in small groups, they sought vulnerabilities in the enemy lines, acutely aware that their survival hinged on their success. Months of conflict had trained them to expect no mercy if captured; previous experiences had instilled in them the belief that a swift death at the hands of the Japanese would be a fortunate outcome. On December 12, amid intense artillery fire and aerial bombardment, General Tang Sheng-chi issued the order for his troops to retreat. However, conflicting directives and a breakdown in discipline transformed the ensuing events into a disaster. While some Chinese units successfully crossed the river, a far greater number were ensnared in the widespread chaos that engulfed the city. In their desperation to evade capture, some Chinese soldiers resorted to stripping civilians of their clothing to disguise themselves, while many others were shot by their own supervisory units as they attempted to flee.Hundreds, perhaps thousands, of individual escape stories emerged from this period. In some rare instances, entire units, even up to divisional strength, successfully infiltrated Japanese lines to reach safety. For others, such as the 156th Division, there were detailed plans outlining escape routes from Nanjing. Several soldiers and officers adhered to this three-day trek, skillfully evading Japanese patrols until they reached Ningguo, located south of the capital. Nonetheless, these cases were exceptions. The vast majority of soldiers from China's defeated army faced significant risk and were more likely to be captured than to escape. Some of Chiang Kai-shek's most elite units suffered near total annihilation. Only about a thousand soldiers from the 88th Division managed to cross the Yangtze safely, as did another thousand from the Training Division, while a mere 300 from the 87th Division survived. Even for units like the 156th Division, the escape plans were only effective for those who learned of them. These plans were hurriedly disseminated through the ranks as defeat loomed, leaving mere chance to determine who received the information. Many stayed trapped in Nanjing, which had become a fatal snare. One day, Japanese soldiers visited schools within Nanjing's Safety Zone, aware that these locations sheltered many refugees. They called for all former soldiers to step forward, promising safety in exchange for labor. Many believed that the long days of hiding were finally coming to an end and complied with the request. However, they were led to an abandoned house, where they were stripped naked and bound together in groups of five. Outside, a large bonfire had been ignited. They were then bayoneted and, while still alive, thrown onto the flames. Only a few managed to escape and share the horrifying tale. The Japanese were of course well aware that numerous soldiers were hiding in Nanjing, disguised as locals, evidenced by the piles of military uniforms and equipment accumulating in the streets. Consequently, they initiated a systematic search for soldiers within hours of taking control. The Safety Zone was not spared, as the Japanese Army suspected that Chinese soldiers had sought refuge there. On December 16, they raided Ginling College, despite a policy prohibiting the admission of men, except for elderly residents in a designated dining room. The soldiers brought axes to force open doors that were not immediately complied with and positioned six machine guns on the campus, prepared to fire at anyone attempting to escape. Ultimately, they found nothing. In cases where they did encounter young men of military age, the soldiers lined them up, scrutinizing for distinct telltale features such as close-cropped hair, helmet marks, or shoulder blisters from carrying a rifle. Many men, who had never served in the military but bore callouses from hard manual labor, were captured based on the assumption that such marks indicated military experience. As noted by Goerge Fitch the head of Nanjing's YMCA “Rickshaw coolies, carpenters, and other laborers are frequently taken”. The Japanese employed additional, more cunning tactics to root out soldiers. During an inspection of a camp within the Safety Zone, they struggled to get the approximately 6,000 men and women to surrender. Before leaving, they resorted to one last trick. “Attention!” a voice commanded in flawless Chinese. Many young men, conditioned by months or years of military training, instinctively responded. Even though most realized their mistake almost immediately, it was too late; the Japanese herded them away. Given the scale of the slaughter, efforts were soon organized to facilitate the killing and disposal of as many individuals as possible in the shortest time. Rows of prisoners were mowed down by machine-gun fire, while those injured were finished off with single bullets or bayonets. Much of the mass murder occurred near the Yangtze River, where victims could be disposed of easily by being pushed into the water, hoping the current would carry them away.As the weeks progressed and the Japanese grew increasingly concerned about the possibility of former soldiers still at large, the dragnet tightened. Beginning in late December, Japanese authorities implemented a registration system for all residents of Nanjing. At Ginling College, this process lasted about a week and resulted in scenes of almost indescribable chaos, as the Japanese also decided to register residents from the surrounding areas on campus. First, the men were registered, followed by the women. Often, women attended the registration to help save their husbands and sons, who would otherwise have been taken as suspected former soldiers. Despite these efforts, a total of 28 men were ultimately seized during the registration process at Ginling College. Each individual who registered received a document from the authorities. However, it soon became clear that this paper provided little protection against the caprices of the Japanese military. That winter in Nanjing, everyone was a potential victim. While systematic mass killings primarily targeted young men of military age, every category of people faced death in the days and weeks following the Japanese conquest of Nanjing. Reports indicated that fifty police officers from the Safety Zone were executed for permitting Chinese soldiers to enter the area. The city's firefighters were taken away to meet an uncertain fate, and six street sweepers were killed inside their dwelling. Like an uncontrollable epidemic, the victors' bloodlust seemed to escalate continuously, seeking out new victims. When the Japanese ordered the Safety Zone committee to supply workers for the electricity plant in Xiaguan to restore its operations, they provided 54 individuals. Within days, 43 of them were dead. Although young men were especially targeted, the Japanese made no distinctions based on age or sex. American missionary John G. Magee documented numerous instances of indiscriminate killings, including the chilling account of two families nearly exterminated. Stabbings, shootings, and rapes marked the slaughter of three generations of innocents, including toddlers aged four and two; the older child was bayoneted, while the younger was struck in the head with a sword. The only survivors were a badly injured eight-year-old girl and her four-year-old sister, who spent the following fortnight beside their mother's decaying body. The violence was often accompanied by various forms of humiliation, as if to utterly break the spirit of the conquered people. One woman lost her parents and three children. When she purchased a coffin for her father, a Japanese soldier tore the lid off and discarded the old man's body in the street. Another soldier, in a drunken stupor, raped a Chinese woman and then vomited on her. In yet another incident, a soldier encountered a family of six huddled over a pot of thin rice soup; he stepped over them and urinated into their pot before continuing on his way, laughing heartlessly. The atrocities committed at Nanjing were not akin to something like the Holocaust. Within places like Auschwitz killings became industrialized and often took on an impersonal, unemotional character. The murders in Nanjing had an almost intimate quality, with each individual perpetrator bearing the blood of their victims on their hands, sometimes literally. In this sense, the Nanjing atrocities resemble the early Holocaust killings executed by German Einsatzgruppen in Eastern Europe, prior to the implementation of gas chambers. How many died during the Nanjing Massacre? Eyewitnesses at the time recognized that the Japanese behavior had few immediate precedents. Missionary John Magee compared the situation to the Turkish genocide of the Armenians during World War I, which was still fresh in memory. Despite this, no consensus emerged regarding the exact number of fatalities, a state of affairs that would persist for nearly eight decades. In his first comprehensive account of the atrocities following the conquest of the capital, New York Times correspondent Tillman Durdin reported that 33,000 Chinese soldiers lost their lives in Nanjing, including 20,000 who were executed. Foreign correspondent Frank Oliver claimed in a 1939 publication that 24,000 men, women, and children were put to death during the first month of the city's occupation. As time progressed, much larger figures began to circulate. After returning to Germany in 1938, John Rabe held a lecture where he cited European estimates that between 50,000 and 60,000 people had died. In February 1942, Chiang Kai-shek stated that 200,000 were slaughtered within one week. The Nanjing tribunal established by Chiang's government to try Japanese war criminals in 1946 and 1947 reported that more than 300,000 lives had been lost following the city's fall. The highest estimate recorded comes from a Chinese military expert, who put the death toll at 430,000. Currently, the figure most commonly accepted in official Chinese media is 300,000, a number also cited by various authors sympathetic to China's contemporary regime. The debate over the Nanjing death toll has been a complex and extensive discussion, likely to remain unresolved to everyone's satisfaction. As missionary and Nanjing University teacher Miner Searle Bates remarked when he testified before the International Military Tribunal for the Far East in July 1946, “The scope of this killing was so extensive that no one can provide a complete picture of it.” On December 16, American missionary Minnie Vautrin witnessed a truck passing by Ginling College, loaded with eight to ten girls. When they saw the Western woman, they cried out, "Jiu ming! Jiu ming!" which means “Help! Help!” Vautrin felt powerless, fully aware of the fate that awaited them. As early as Tuesday of that week, she had documented rumors of girls being raped. The following night, women were taken in large numbers from their homes. Another missionary, John Magee wrote to his wife “The most horrible thing now is the raping of the women, which has been going on in the most shameless way I have ever known”. A tentative list compiled by Lewis Smythe detailed instances of rape occurring soon after the Japanese Army entered Nanjing: four girls at noon on December 14; four more women that evening; three female refugees on December 15; and a young wife around the same time. The accounts revealed chilling individual horrors. A 15-year-old girl was taken to a barracks housing 200 to 300 Japanese soldiers and locked in a room, where she was raped multiple times daily. Victims ranged from as young as 11 to over 80. American correspondent Edgar Snow recalled “Discards were often bayoneted by drunken soldiers,. Frequently, mothers had to witness their babies being beheaded, only to then be raped themselves.” Y.M.C.A. head George Fitch reported the case of a woman whose five-month-old infant was deliberately smothered by a soldier to silence its cries while he raped her. Such acts were a gruesome form of humiliation, designed to demonstrate that the vanquished were powerless to protect their own families. Japanese soldier Takokoro Kozo recalled “Women suffered most. No matter how young or old, they all could not escape the fate of being raped. We sent out coal trucks to the city streets and villages to seize a lot of women. And then each of them was allocated to fifteen to twenty soldiers for sexual intercourse and abuse. After raping we would also kill them”. Women were frequently killed immediately after being raped, often through horrific mutilations, such as being penetrated with bayonets, long bamboo sticks, or other objects. For instance, one six-months-pregnant woman was stabbed sixteen times in the face and body, with one stab penetrating her abdomen and killing her unborn child. In another case, a young woman had a beer bottle forcibly inserted into her vagina after being raped, and was subsequently shot.  On December 19, 1937, the Reverend James M. McCallum wrote in his diary “I know not where to end. Never I have heard or read such brutality. Rape! Rape! Rape! We estimate at least 1,000 cases a night and many by day. In case of resistance or anything that seems like disapproval, there is a bayonet stab or a bullet... People are hysterical... Women are being carried off every morning, afternoon and evening. The whole Japanese army seems to be free to go and come as it pleases, and to do whatever it pleases”.  Rabe wrote in his diary dated December 17 “wo Japanese soldiers have climbed over the garden wall and are about to break into our house. When I appear they give the excuse that they saw two Chinese soldiers climb over the wall. When I show them my party badge, they return the same way. In one of the houses in the narrow street behind my garden wall, a woman was raped, and then wounded in the neck with a bayonet. I managed to get an ambulance so we can take her to Kulou Hospital... Last night up to 1,000 women and girls are said to have been raped, about 100 girls at Ginling College...alone. You hear nothing but rape. If husbands or brothers intervene, they're shot. What you hear and see on all sides is the brutality and bestiality of the Japanese soldiers”. In a documentary film about the Nanjing Massacre, In the Name of the Emperor, a former Japanese soldier named Shiro Azuma spoke candidly about the process of rape and murder in Nanjing. “At first we used some kinky words like Pikankan. Pi means "hip", kankan means "look". Pikankan means, "Let's see a woman open up her legs." Chinese women didn't wear under-pants. Instead, they wore trousers tied with a string. There was no belt. As we pulled the string, the buttocks were exposed. We "pikankan". We looked. After a while we would say something like, "It's my day to take a bath," and we took turns raping them. It would be all right if we only raped them. I shouldn't say all right. But we always stabbed and killed them. Because dead bodies don't talk”. Without anyone to defend them, the women of Nanjing resorted to desperate measures for their safety. The young and attractive cut their hair and smeared soot on their faces to diminish their allure. Others donned boys' clothes or the garments of elderly women. However, the Japanese were well aware of these tactics and were not easily deceived. As American correspondent Snow described, it was an orgy of unprecedented debauchery, involving not only the lower ranks of the Japanese military but also officers who turned their quarters into harems, bedding a new captive each night. Open-air sexual assaults were common. During the first ten days of occupation, groups of Japanese soldiers entered the Ginling campus ten to twenty times daily, brandishing fixed bayonets stained with fresh blood. So overwhelmed, Vautrin decided to prioritize saving lives over salvaging possessions, spending those early days frantically moving across campus to prevent marauding soldiers from taking away women. A particularly tense situation unfolded on the evening of December 17, when Vautrin and other staff members at Ginling College were called to the front of the campus to confront a group of Japanese soldiers. Earlier, Vautrin had received documentation from another officer affirming that the area was a legitimate refugee camp. The soldiers torn up the document in front of her. For hours, with armed Japanese soldiers encircling them, Vautrin and her colleagues were left standing or kneeling, uncertain of what awaited them. Gradually, it became clear that they had been lured to the front gate so that other soldiers could enter through a side entrance and abduct twelve women. As Vautrin recalled “Never shall I forget the scene. The dried leaves rattling, the moaning of the wind, the cries of women being led away.” The staff remained at the entrance until 11:00 pm, fearing that hiding soldiers might fire on them if they moved. This was the only time that Vautrin was unable to prevent rape, a failure that would haunt her for the rest of her life. Some Japanese soldiers, seeking young girls, ordered a middle-aged Chinese woman to assist them in finding targets. When she either could not or would not comply, they shot a rifle across her abdomen, narrowly missing and taking away “three handbreadths of flesh.” When the Japanese Army entered Nanjing, little damage had been inflicted on the buildings, as noted by U.S. missionary James McCallum at the end of December. On the first day of their occupation, Japanese soldiers immediately dispersed into Nanjing in small groups, breaking shop windows and looting the goods within. They carried away their spoils in crates and stolen rickshaws. Initially, the looting was partly a makeshift response to the poor logistics of the Japanese Army. Combat soldiers had arrived well ahead of their supply lines and faced severe food shortages until the roads reopened and the Yangtze River became navigable.  Every building in Nanjing was looted and turned upside down. Everything not nailed down was stolen: doors and window frames were removed, safes opened with rifle shots or grenades. Japanese soldiers often pillaged property while the owners were present, threatening them with bayonets. Abandoned cars littered the streets, typically overturned and stripped of useful items, including batteries. Like Russian soldiers in Berlin seven and a half years later, the rank-and-file soldiers displayed a particular interest in watches. As the scale of plunder grew, transportation became scarce. By the end of December, looting was being conducted using trucks. When vehicles were unavailable, Japanese soldiers resorted to wheelbarrows and even children's prams. Mules, donkeys, and people were also commandeered. Just as during their advance from Shanghai to Nanjing, the Chinese were forced to assist in looting their own homes. A common sight was a Japanese soldier leading a group of Chinese down the street, laden with stolen goods. While Chinese soldiers had also engaged in some looting during their evacuation of Nanjing, it was nothing compared to the scale of the Japanese victors' plunder. The Chinese forces had deliberately avoided breaking into foreign buildings, a distinction that the Japanese disregarded. The American, British, and German embassies, along with the ambassadors' residences, were ransacked, stripped of everything from bedding and money to watches, rugs, and artwork. The American School was looted, and its wall breached to remove the piano. As the Japanese stripped the city, they also began to burn it. While the winter sky could have been sparkling, it was instead filled with smoke from thousands of fires across the city. Some fires resulted from carelessness, such as when soldiers cooked meat from a stolen cow over a bonfire, accidentally igniting an ancient building. Others were acts of mindless vandalism. The Nanking Music Shop saw all its instruments and sheets piled in the street and set ablaze. The extent of the massacre can, to some degree, be linked to a breakdown in discipline among Japanese soldiers. Released from weeks or months of hardship on the battlefield, many soldiers experienced an intoxicating sense of freedom, resembling misbehaving boys. The deterioration of order among Japanese soldiers astonished those familiar with the stories of the stringent discipline within Japan's armed forces. Observers commented on soldiers laughing at proclamations from their own officers or tearing up orders and tossing them to the ground. Some foreign witnesses speculated that this lack of discipline was exacerbated by the absence of visible individual numbers on soldiers, making it challenging to identify wrongdoers. The issue also stemmed from the quality of the Japanese officer corps and their ability to manage a large army of young men, many of whom were experiencing freedom from societal constraints for the first time. Not all officers rose to the occasion; Vautrin witnessed an officer almost fail to prevent a soldier from raping a girl. Even worse, some officers transitioned from passive bystanders, guilty by inaction, to active participants in prolonged rape sessions. While a few attempted to instill discipline among their troops, their efforts often fell short. A Japanese colonel, for instance, slapped a soldier attempting to rape a Chinese woman. Another general was seen striking a private who had bayoneted a Chinese man and threatened two Germans, raising questions about how much of this discipline was merely performative for the benefit of foreign observers. Ultimately, disciplinary measures had little impact. As Rabe noted in his diary dated December 18th “The soldiers have almost no regard for their officers”. The absence of effective higher leadership during this critical period likely exacerbated the problem. General Matsui had been suffering from malaria since November 3, which left him largely incapacitated from December 5 to 15. A subordinate later testified that he had been informed of "incidents of stealing, killing, assault, and rape and had become quite enraged.” Although Matsui may have been displeased by the unruly behavior of his soldiers, it is conceivable that his inaction led to even greater levels of atrocity than might have occurred otherwise. He insisted on holding a victory parade on December 17, immediately after recovering from his illness, which likely triggered a security frenzy among Japanese officers concerned about the safety of Prince Asaka, uncle to Emperor Hirohito. This reaction likely prompted a surge in searches for, and executions of, suspected former Chinese soldiers. The Japanese high command in Tokyo was also aware of the unraveling discipline. On January 4, 1938, Army Headquarters sent Matsui an unusually direct message ordering him to restore control among his troops: Our old friend Ishiwara Kanji bitterly criticized the situation and placed the blame on Matsui “We earnestly request enhancement of military discipline and public morals. The morale of the Japanese had never been at a lower level.” A detachment of military police eventually arrived in Nanjing, leading to some improvements, though their presence was mixed. Some officers stationed outside the Safety Zone ignored atrocities occurring before them and, in some cases, participated directly. At Ginling College, the experience with military police was decidedly uneven. The first group of about 25 men tasked with guarding the college ended up committing rape themselves.  Despite frequent visits from Japanese soldiers in search of loot and victims to assault, the Safety Zone was perceived as successful. Many believed that both the zone and the work of its managing committee were responsible for saving countless lives. W. Plumer Mills, vice chairman of the committee, noted that the zone “did give some protection during the fighting…but the chief usefulness of the Zone has been the measure of protection it has afforded to the people since the occupation.” Shortly after the Japanese conquest, the population of the Safety Zone swelled to a quarter million people. Around 70,000 of these were organized into 25 pre-arranged camps, while the majority sought accommodation wherever possible. Makeshift “mat-shed villages” sprang up in vacant areas throughout the zone. Nanjing quickly became informally divided into two distinct cities. Outside the Safety Zone, the atmosphere was ghostly, with a population dwindling to around 10,000, while within the zone, bustling activity thrived. Shanghai Road, which ran through the center of the zone and had once been a wide boulevard, transformed into a hub of barter and trade, resembling a festive market during Chinese New Year, overflowing with makeshift stalls, tea shops, and restaurants, making it nearly impossible to traverse by vehicle. The Japanese held a degree of respect for Westerners, although this sentiment was not universal and did not always offer protection. Many foreigners tried to safeguard their homes by displaying their national flags outside, but they often found that Japanese soldiers would break in regardless. To protect Ginling College, American flags were displayed at eight locations around the compound, and a large 30-foot American flag was spread out in the center. However, this proved to be “of absolutely no use” in preventing Japanese soldiers from entering the area. Despite this, there was some limited outright hostility towards Americans. Stronger negative sentiments were directed towards the Russians and the British, who were viewed as representatives of nations with competing interests against the Japanese Empire. The Japanese displayed particular reverence for one nationality, the Germans. Rabe would shout “Deutsch” or “Hitler” to command respect from unruly Japanese soldiers or show them his swastika armband, indicating his allegiance to the Nazi Party. Germany was seen as a rising power and rapidly becoming one of Japan's closest allies, a fellow outcast in global politics. However, as time passed, the limits of this respect became evident; individual soldiers began searching for women within the German embassy compound, and eventually, nearly all German buildings were broken into. Despite all the challenges, there was no doubting that foreigners offered a form of protection unavailable elsewhere. Within days of the Japanese conquest, women and children began appearing in large numbers outside Rabe's home, kneeling and knocking their heads on the ground as they begged to be let into his already overcrowded garden.  At 1:00 pm on January 1, the Chinese were proclaimed rulers of their own city, or at least this is what Japanese propaganda sought to convey. On the first day of the new year, a puppet government was established in a ceremony held just north of the Safety Zone. A new five-bar flag, the one associated with the early Chinese republic was raised, signaling a patriotic spirit in a gesture that felt unconvincing. As the new leaders took office, vowing to resurrect their city, buildings burned all around them. The ceremony marked the culmination of two weeks of preparatory work. As early as December 15, General Matsui met with a local Chinese leader, referred to in the Japanese commander's diary only as Chen, who had been selected to assist in forming this new puppet government. Chen had been present in the northern port city of Tianjin two years earlier when Matsui helped establish the Chinese chapter of the Greater Asia Association. He subscribed to Matsui's concepts of “Asia for Asians,” but cautioned that Chinese fears of the Japanese would complicate the governance of the conquered territories.   The new government aligned with the Japanese army to implement a system of indoctrination centered on conservatism, primarily targeting the youth, who were perceived as most likely to resist. The indoctrination included messages like, “You must follow the old custom in marriage, letting your parents make arrangements for you. You must not go to theaters or study English, etc. China and Japan must become one, and then the nation will be strong.” Few were deceived by these attempts to win hearts and minds. The government-sanctioned newspaper, the Xinshengbao, or New Life Journal, was immediately dismissed as a crude vehicle for propaganda. Additionally, the government made minimal progress in more urgent tasks, such as restoring peacetime conditions and revitalizing Nanjing's economy, a challenge made formidable by Japanese brutality. Given the fate of the first group of volunteers at the electricity plant after the conquest, no one could be found to fill the needed 40 to 45 worker slots. The same was true for firefighters. The predictable outcomes followed. Water and limited power were restored to parts of the city by January 2, but within two days, the city was plunged back into darkness. By January 13, the waterworks were still non-operational, and the power supply remained intermittent while fires continued to blaze well into January. The government was not taken seriously, struggling even with the Japanese. It quickly built a reputation for being venal and corrupt. One of its names was the Nanjing Autonomous Government, which a clever member of the foreign community humorously rebranded as the “Automatic Government,” reflecting its actual role as a puppet regime devoid of autonomy.  While Nanjing endured its own nightmarish reality, the city's inhabitants had little understanding of the events transpiring beyond its walls. The first radio news that reached foreign residents came on January 7, reporting Japanese air raids on Wuhan. There were also unconfirmed rumors suggesting that Hangzhou was experiencing similar horrors to those in Nanjing, but details were scarce. It was perhaps expected that reports from afar would be limited in wartime, yet information about situations closer to Nanjing was similarly scarce, and the horrific truth gradually dawned on the city's populace. A Westerner who managed to escape east from Nanjing in early January reported that all villages within a 20-mile radius had been burned to the ground. Outside the city, Japanese soldiers were randomly shooting civilians, including children. A German who drove an hour from Nanjing encountered no living souls. After the conquest, Chinese who managed to leave Nanjing reported that every pond between the city and Juyong was filled with the decaying corpses of people and animals. Many of the atrocities committed during this time appeared to stem from boredom and a search for cheap thrills. American missionary Magee witnessed a young farmer who had sustained severe burns on his upper body. After the soldiers demanded money from him and he failed to comply, they doused him in kerosene and set him ablaze. Similarly, a young boy suffered horrific burns after he failed to lead a group of soldiers to his “mama.” People in the rural areas surrounding Nanjing faced danger from numerous directions. Not only were they potential targets for marauding Japanese soldiers, but they were also at risk from bands of Chinese outlaws, who preyed on the large influx of refugees on the roads and the few souls who remained at home despite the fierce conflict raging nearby. Magee encountered a 49-year-old woman whose home was invaded by bandits looking for money. “When she and her husband said they had none they battered her head and breast with a stool and burned her feet until she revealed their savings of between four and five dollars.” In the absence of a formal government, informal authority was often wielded by secret societies. For instance, the “Big Sword Society” reportedly offered protection not only against Japanese soldiers and local bandits but also against small groups of Chinese troops seeking to escape back to their lines and resorting to theft for survival. What a blast from the past eh?   Rumors began to circulate in early January 1938 that the Chinese Army was preparing to retake Nanjing and that Chiang Kai-shek's soldiers had already been spotted inside the city walls. Many of the small makeshift Japanese flags that had appeared outside private homes in mid-December suddenly vanished, and some Chinese residents who had been wearing Japanese armbands hastily removed them. There was even talk of launching an attack on the Japanese embassy. Word spread that the Japanese were becoming frightened and were searching for Chinese clothing to disguise themselves as civilians in the event of a retreat. In reality, none of this was true. The Chinese Army was still reorganizing after the costly campaign that had forced it from Shanghai to Nanjing and then further into the interior. However, this did not imply that the Japanese had achieved complete control over the city. After six weeks of terror, Nanjing began to reassert itself. Japanese soldiers faced fatalities and injuries in skirmishes with members of secret organizations like the “Yellow Spears” and the “Big Sword Society.”  After the New Year, the population within the Safety Zone began to dwindle. A week into 1938, the number of refugees at Ginling College, which had peaked at more than 10,000, fell to around 5,000. Less than a month after the conquest, many former residents started returning to their homes during the day and then coming back to the college at night. Still, the city was far from safe, and even for those whose homes were located within the Safety Zone, Vautrin believed it was unwise to stray too far from her refugee camp. One month after Japanese forces had surged through its gates, Nanjing was a thoroughly devastated city, with fires still being set every day and night. By mid-January, estimates suggested that more than half the city had been burned down, with the main shopping district completely gone, as well as the entertainment area surrounding the Confucius Temple. Nevertheless, slowly but surely, the shell-shocked city began to pull itself together and started the long process of renewal. Vautrin considered opening an industrial school offering four-month courses for women to help compensate for the loss of labor resulting from the indiscriminate killing of men. Chinese New Year fell on January 31, 1938. Celebrated throughout Asia, it was also recognized by the Japanese. It was a “dismal, muddy” day, and as many feared, soldiers who appeared “too happy” from excessive drinking attempted to enter the Safety Zone in search of women but were stopped. The sound of thousands of firecrackers filled the air, fulfilling the age-old purpose of scaring away evil spirits. Refugees in Rabe's compound presented him with a large red silk banner adorned with a gold Chinese inscription. His Chinese friends translated the message for him “You are the living Buddha For a hundred thousand people”. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. In December 1937, the battle for Nanjing left its residents in terror as the Japanese army advanced. Following the invasion, a horrific massacre began, with thousands targeted in brutal killings, torture, and humiliation. Civilians and soldiers alike were indiscriminately slain, and the Japanese military showed no mercy. To this day the Nanjing Massacre stands as a testament to the unbelievable evil man holds within him.

Kelli Jackson was first on the podcast in 2019. In that conversation, she shared how she transformed herself from (and I quote) an “unassuming middle age, overweight, unfit accountant who smoked” and who couldn't ride a unicycle into an athlete and adventurer who planned to ride a unicycle around the world! This time, Kelli returned to share her most recent adventure - becoming the first Westerner to ride a unicycle inside North Korea!I have never met or spoken with someone who has been to North Korea so I was very excited to hear about it. 

Kelli Jackson was in her 40s and an “unassuming middle-aged overweight accountant who smoked” when, at a retreat in Bali, she blurted out that she wanted to ride a unicycle around the world.That was in 2010, but it wasn't until she “survived” 2015 that Kelli started pursuing her goal - which included:- learning to ride a unicycle (she didn't know how when she set the goal!), and- getting a large tattoo of a unicycle and the date she planned to start her adventure.Talk about being committed to your goals!Since then, Kelli has ridden her unicycle the length of Taiwan (430km) and later this month will set out to ride the length of South Korea (635km) and hopefully become the first Westerner to unicycle inside North Korea!

Muay Thai may, on the surface, appear to have nothing in common with endurance sports, but you might be surprised…I was certainly was when I spoke with Sylvie von Duuglas-Ittu for this week's episode of Sparta Chicks Radio.Sylvie is an American born woman living in Thailand who currently holds the record for the most number of Muay Thai fights by any Westerner - male or female - which (at the time of writing) stands at 242.And, much to my surprise, she's been a long-time listener of Sparta Chicks Radio too!Since taking up what she describes as a “beautiful sport” in New York, Sylvie and Kevin have since moved to Thailand so Sylvie can pursue the sport on a full-time basis, and chase her next goal; the World Record for the most number of professional fights. This record of 471 fights has stood since the 1920s!In the conversation, we discuss:- what she gains from listening to the podcast (given she doesn't participate in any of the sports we traditionally cover),- why she thinks Muay Thai and endurance sports have more in common than you might think,- how she discovered Muay Thai and why she describes it as a 'beautiful sport',- why she (as a woman and feminist) struggles with some of the traditions of the sport (eg, men may enter the ring by climbing over the top rope, but women must go under the bottom rope),- why it's important to "reduce the space" you give your self-doubt and focus instead on the process,- how to reframe competition (even in the context of sport) as a collaboration that brings out the best in everyone and an opportunity to practice in gratitude, and- the biggest life lesson she's learnt from her sport.

"Either leave Africa alone or come with a sustainable business model in mind."Maya Horgan Famodu is the founder and CEO of Ingressive Capital, a venture capital fund focused on Africa. She raised over $10 million dollars for her first fund in 2020 and has since gone on to raise over $50 million for Fund 2. Maya wrote an article earlier this year called "The Hidden Benefits of Trump's Aid Policy for Africa" for the website TechCabal. Claude talks to her about how foreign aid encourages corruption, dependence, weak governance. And they discuss a different paradigm for Africa, one where investment fuels innovation, employment, self-reliance and some of the most successful start-ups the world will ever see.Plus: Why start-up founders would never join Boko Haram.

We've reached the last in our series of episodes this year on Buddhism's six perfections. The final perfection is described as emptiness, wisdom, or insight. These are all ways of naming the indescribable experience of discovering ourselves to be utterly interconnected with all of life, the universe, and everything.My guest for this profound, but sometimes difficult-to-grasp subject is Geshe Sherab. For those unfamiliar with the title Geshe, it refers to those who have completed a 20-year course of study in Tibetan Buddhism, becoming highly qualified teachers and scholars. The Dalai Lama himself is a geshe.In my conversation with Geshe Sherab, he shares how emptiness is not just a philosophical idea, but a practical antidote to anguish, craving, loneliness, and many of life's difficulties. He also shares personal stories—including the loneliness of leaving his culture to share Buddhism with contemporary Westerners like me, and many of you who listen to this podcast.I think you'll enjoy this conversation as much as I did.Episode #202: What is Emptiness? with Geshe SherabFrom August 28 to 31, Scott Snibbe is leading an in-person meditation retreat at Vajrapani Institute. We'll explore antidotes to anxiety, fear, and loneliness—and cultivate the deeper causes of a happy mind; connected, loving relationships; and a better world. It all happens in the beautiful redwood forests of California, while enjoying delicious vegetarian meals and meeting thoughtful new friends.SIGN UP NOWSupport the show

Diving into the differences between East & West, Greg and Ed discuss two famous cemeteries in Bangkok. Ed takes the Teochiew Chinese Cemetery off of Sathorn Road, and Greg talks about the Protestant Cemetery in the Baan Mai neighborhood not too far from Asiatique on Charoen Krung Road. Ed begins by explaining that Thai Buddhists in general practice cremation, and since most Thais are Buddhists, ‘cemeteries' in general are not really a Thai thing. However, multiple minorities throughout Thai history do bury their dead, so cemeteries exist for Christians, Muslims, and some Chinese communities.  Ed starts off by discussing his visit to the famous Chinese cemetery roughly in between the Saphan Taksin and St. Louis BTS stations just off of Sathron Road. The cemetery traditionally catered to the Teochiew Chinese minority of which many immigrants to Thailand have been a member of and is more than 100 years old. Further, the cemetery has been made into a legitimate public park, creating an eclectic experience. It features many of the benefits of a park, such as exercise options and open public spaces, but also multiple religious monuments and a significant set of very old tombs, in the midst of a rather dense jungle. It somehow manages to be welcoming and foreboding at the same time. See the pictures below for examples.  Taking a cue from a blog post he wrote several years ago about his visit, he notes that the Protestant Cemetery is more of a traditional Western Christian cemetery and does not function as a park. Its main appeal is its historic value, housing the remains of countless early expats to Siam in the 19th Century. As proud expats themselves (who even have a podcast on the subject!), the guys muse about what it must have been like to be one of the truly earliest Westerners in pre-modern Siam.  Both cemeteries offer fascinating glimpses into unique immigrant communities that have played a role in Thai history.  Don't forget that Patrons get the ad-free version of the show as well as swag and other perks. We also sometimes post on Facebook, you can contact us on LINE and of course, head to our website (www.bangkokpodcast.com) to find out probably more info than you need to know.

In a sense all I'm ever really pointing at here is the importance of taking responsibility. Taking responsibility as westerners for the suffering and destruction inflicted upon the world by the western power structure that we live under. Reading by Tim Foley.

Neoborn Caveman unleashes satire, truth, and green-tea-fueled rants, exposing techno-feudalism, organ harvesting, and the fight for sovereignty in this radio show replay.NC starts with a shout to his Purple Rabbits, tearing into social media as a surveillance beast training AI for a matrix-style takeover. From historical communism to modern techno-feudalism, he exposes control systems that thrive on fear and conformity, urging listeners to reclaim sovereignty through community and simple joys: think barefoot walks, purring cats, and kids' laughter. No social contract? No problem—you never signed it.The show weaves in NC's music musings, mentioning his unreleased song “You Deserve to Be Heard” and reflecting on hits like “The Breakup Therapy” (1M+ Spotify plays). He critiques consumerism and calls for real community over compliance. Neoborn then spotlights NYC model John Rudat's bravery in defending assault victims in Germany, slamming ideological abuse, failing law enforcement, and UKSSR dystopias. A teaser for Cynthia Sun's harrowing Falun Dafa interview exposes the Chinese Communist Party's organ harvesting, funded by Westerners—yet hope shines through. The public half closes with NC's Rocky-inspired pep talk: You're amazing, unique, and capable of rising above any low. Ignore the inner naysayer, find your true North, and keep fighting.The subscriber's edition (Patreon exclusive) features rising star Shelby Lentz, sharing her journey through music, marriage, and Huntington's disease. From childhood trauma to founding Champions for HD, Shelby's resilience echoes Rocky Balboa's grit. Her country-rock songs, inspired by Avril Lavigne and Stallone's films, uplift as she dreams of a Mars festival and a Stallone-signed tattoo. It's raw, real, and relentlessly positive.Musical GuestsSami Chohfi, Inoxidables, Van Hechter & Chauncey Dandridge, The Revolt, Shelby LentzKey TakeawaysQuestion the System: Social media surveils, techno-feudalism looms—reject unsigned contracts and reclaim “We the people.”Community Over Consumerism: Build real connections, not endless consumption. Join the campfire.Courage Defines Us: From Rudat's heroism to Shelby's grit, stand up for what's right, no matter the odds.Hope Amid Horror: Organ harvesting exposes dark truths, but action and awareness light the way.Be Your Own Rocky: Life's lows are temporary—rise, trust your potential, and live vibrantly.Support the ShowPatreon: Join for free at patreon.com/TheNeobornCavemanShow for exclusives like Shelby's interview and more.Reviews: Drop 5 stars on Apple Podcasts, Spotify, or your platform to fight the algorithm.Connect: DM @NeobornCaveman on X, hit up Trans Radio UK, or email for song requests and rants.Books: Grab Canada's Mirage or The Digital Trap on Amazon for more NC wisdom.Tune in for satire, truth, and tunes that slap harder than a techno-feudal tax. Slurp your green tea, question everything, and remember: You're a Purple Rabbit in a world of brutes—keep shining! See you next time on The Neoborn Caveman Show!Humanity centered satirical takes on the world & news + music - with a marble mouthed host.Free speech marinated in comedy.Supporting Purple Rabbits. Hosted on Acast. See acast.com/privacy for more information.

Every dynasty insists on its permanence. Every people clings to the hollow echo of its own voice. Every generation invents its own despair and dares to call it light. Yet Scripture unmasks the fragility of these human building projects.The voices of despair rise in the camp, soothing themselves with stories of morality, while kings and judges build false legacies and nations carve idols in the light of their own eyes. Again and again, the words of God cut across this chorus, splitting the false consolation of narrative with the constellation of Abrahamic function: exposing human futility with divine riddle, and announcing what no human voice can summon: the surplus of grace and light. Or perhaps, when hope is gone and the fall seems final, it descends for you not as light but as despair.Can you even tell the difference? Are you still confused about the Shepherd's identity? Yes, you are. Because you are a Westerner. And now even the East has turned West. All of you are talking about yourselves.Catch up quickly, ḥabībī. God is written. God does not forget. God does not turn. And God, as the Apostle said, is not mocked.This week, I discuss Luke 8:41.Ἰάϊρος (Iairos) ‎/י־א־ר (yod-alef-resh, “light”)‎י־א־ש (yod-alef-shin, “despair”) /‎ي־ء־س (yāʾ-hamza-sīn)The functions י־א־ר (yod-alef-resh, “shine”, “light”) and י־א־ש (yod-alef-shin, “despair”) share the same first two letters (י + א). Only the last letter is different: resh (ר) for shine, shin (ש) for despair. In Semitic languages, this kind of overlap often forms a word-family or cluster where similar-looking roots embody opposite meanings. The placement and structure leave the door open to hear and see them as two edges of the same blade—one edge to shine, the other to despair. The Arabic cognate يَئِسَ (yaʾisa, “to despair”) expands this constellation of function, confirming the polarity as it treads across the breadth of Semitic tradition. (HALOT, pp. 381-382)The Double-Edged Sword of Semitic Function: Despair and Light1. The Voice of the People: DespairLuke 8:49 “Your daughter is dead; do not trouble the Teacher any longer.”The crowd speaks. The household voices despair.This is not faith, not trust, not light, not life. It is the voice of the human being declaring finality. It is the voice of war in the camp, of the cruelty of throwing children away.The Hebrew/Arabic root י־א־ש / ي-ء-س (to despair) captures this perfectly. Across Semitic tradition, despair is the word of man: resignation, futility, darkness.“None despairs تَيْأَسُوا (tayʾasu) of the mercy of God except the disbelieving people.” (Qurʾan, Surah Yūsuf سورة يوسف “Joseph” 12:87)Again, despair is attributed to the people.Human communities, when confronted with death, loss, or trial, give voice to hopelessness.2. The Voice of God: Light and HopeLuke 8:50 “Do not fear; only trust, and she will be saved.”This is not the voice of the people. It is the word of the Lord, cutting through human despair.The name Jairus (יָאִיר, yaʾir “he will shine”) itself belongs not to human commentary but to God's proclamation. The child will live; light will shine.“Until, when the messengers despaired ٱسْتَيْـَٔسَ (istaʾyasa) and thought that they were denied, our help came to them, and whoever we willed was saved. But our might cannot be repelled from the guilty people.” (Qurʾan, Surah Yūsuf سورة يوسف “Joseph” 12:110)The human limit is despair. God's instruction interrupts where human beings fail. His mercy and help arrive at the point where human voices collapse.In both the Gospel and the Qur'an, the sword of Pauline Grace hangs above the scene. On one edge is the people's despair: sharp, cutting, self-inflicted, and final. On the other edge is God's light: sharper still, decisive, and life-giving. Scripture allows no compromise between the two. One voice must be silenced: the word of the people falls, and the word of God stands, forever.‎πίπτω (pipto) / נ־פ־ל (nun-fe-lamed) / ن־ف־ل (nūn-fāʾ-lām)The root carries the function “to fall, fall down, be slain, collapse, fail; to fall in battle, collapse in death, or prostrate,” and in its semantics it denotes a sense of finality, the collapse of life or order.According to Lane's Lexicon, the root ن-ف-ل (nūn–fāʾ–lām) indicates “he gave without obligation, akin to Pauline grace as a free gift” (نَفَلَ nafala), “that which falls to a man's lot without his seeking it” (نَفْل nafl), or “booty, spoil, bounty” (أَنْفَال anfāl), while Tāj al-ʿArūs describes it as “that which falls (يَقَعُ yaqaʿu) to someone's portion.” This resonates with Paul's use of χάρις (charis, grace), where salvation is not earned but freely given: “For by grace [χάριτί (chariti)] you have been saved through faith; and this is not of yourselves, it is the gift of God” (Ephesians 2:8). Likewise, Paul stresses that justification comes “being justified as a gift [δωρεάν (dorean)] by his grace [τῇ αὐτοῦ χάριτι (te autou chariti)] through the redemption which is in Christ Jesus” (Romans 3:24).“She has fallen [נָפְלָה (nafelah)], she will not rise again, the virgin Israel. She lies neglected on her land; There is no one to raise her up.” (Amos 5:2)“They fell [ἔπεσαν (epesan)] on their faces before the throne.” (Revelation 7:11)In the Qur'an, Paul's teaching is carried forward from Luke, and the function of the fall is inverted: human failure becomes a gift, a “surplus”, not the false surplus of the billionaire abundance mafia, but what God allots beyond human expectation. Where Hebrew נ־פ־ל (nun-fe-lamed) and Greek πίπτω (pipto) establish the fall as collapse, ruin, and death, Arabic ن-ف-ل (nūn-fāʾ-lām) reshapes the same constellation into grace: what falls to one's portion without effort, the unearned bounty. Thus, the Jairus mashal, where the daughter falls into death yet rises as a surplus of life, finds its perpetuation in the term's Qur'anic itinerary: the fall itself becomes the site of God's grace.Luke 8:49-50: “Your daughter has died; do not trouble the Teacher anymore.” But He answered, “Do not be afraid any longer; only believe, and she will be saved.”Romans 3:24: “Being made righteous as a gift [δωρεάν (dorean)] by his grace [χάριτι (chariti)] through the redemption which is in Christ Jesus.”Qurʾan, Surat al-Anfāl سورة الأنفال “The Spoils of War” 8:1: “They ask you about the spoils [ٱلۡأَنفَالِ (al-anfāl)]. Say, ‘The spoils belong to God and the Apostle.'”Judges were intended to function as earthen vessels: temporary saviors raised up by God to deliver Israel, re-establish order under the Torah, and cultivate dependence on him and him alone. Instead, like all dynastic bureaucrats, they mistook the spoils of God's victory as their own possession, converting deliverance into personal legacy. Jair's brief rule in Judges...

Just as easterners imagined the American West, westerners imagined the American East, reshaping American culture. Back East: How Westerners Invented a Region (University of Washington Press, 2025) by Dr. Flannery Burke flips the script of American regional narratives.In novels, travel narratives, popular histories, and dude ranch brochures, twentieth-century western US writers saw the East through the lens of their experiences and ambitions. Farmers following the railroad saw capitalists exploiting their labor, while cowboys viewed urban easterners as soft and effete. Westerners of different racial backgrounds, including African Americans and Asian Americans, projected their hopes and critiques onto an East that embodied urbanity, power, and opportunity.This interplay between “Out West” and “Back East” influenced income inequality, land use, cultural identities, and national government. It fueled myths that reshaped public lands, higher education, and the publishing industry. The cultural exchange was not one-sided; it contributed to modern social sciences and amplified marginalized voices from Chicane poets to Native artists.By examining how westerners imagined the American East, Back East provides a fresh perspective on the American cultural landscape, offering a deeper understanding of the myths that continue to shape it. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. 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

Just as easterners imagined the American West, westerners imagined the American East, reshaping American culture. Back East: How Westerners Invented a Region (University of Washington Press, 2025) by Dr. Flannery Burke flips the script of American regional narratives.In novels, travel narratives, popular histories, and dude ranch brochures, twentieth-century western US writers saw the East through the lens of their experiences and ambitions. Farmers following the railroad saw capitalists exploiting their labor, while cowboys viewed urban easterners as soft and effete. Westerners of different racial backgrounds, including African Americans and Asian Americans, projected their hopes and critiques onto an East that embodied urbanity, power, and opportunity.This interplay between “Out West” and “Back East” influenced income inequality, land use, cultural identities, and national government. It fueled myths that reshaped public lands, higher education, and the publishing industry. The cultural exchange was not one-sided; it contributed to modern social sciences and amplified marginalized voices from Chicane poets to Native artists.By examining how westerners imagined the American East, Back East provides a fresh perspective on the American cultural landscape, offering a deeper understanding of the myths that continue to shape it. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Just as easterners imagined the American West, westerners imagined the American East, reshaping American culture. Back East: How Westerners Invented a Region (University of Washington Press, 2025) by Dr. Flannery Burke flips the script of American regional narratives.In novels, travel narratives, popular histories, and dude ranch brochures, twentieth-century western US writers saw the East through the lens of their experiences and ambitions. Farmers following the railroad saw capitalists exploiting their labor, while cowboys viewed urban easterners as soft and effete. Westerners of different racial backgrounds, including African Americans and Asian Americans, projected their hopes and critiques onto an East that embodied urbanity, power, and opportunity.This interplay between “Out West” and “Back East” influenced income inequality, land use, cultural identities, and national government. It fueled myths that reshaped public lands, higher education, and the publishing industry. The cultural exchange was not one-sided; it contributed to modern social sciences and amplified marginalized voices from Chicane poets to Native artists.By examining how westerners imagined the American East, Back East provides a fresh perspective on the American cultural landscape, offering a deeper understanding of the myths that continue to shape it. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

We welcome back Theodore Dalrymple to discuss the self-loathing that has become so common amongst Westerners, especially academics and elitists. What caused it, what does it mean for our civilization, and how might we recover?  Show Notes The New Vichy Syndrome: Why European Intellectuals Surrender to Barbarism Striking a Chord - Taki's Magazine  Architects of Our Own Destruction - Taki's Magazine  On France's sordid Olympic spectacle | City Journal  A Brief History of Our Annihilation - Crisis Magazine  Christians at the End of the Pax Americana | New Oxford Review  The Cube and the Cathedral: Europe, America, and Politics Without God by George Weigel  Strange Death of Europe by Douglas Murray 'Oikophobia': Our Western Self-Hatred  The Hall of Uselessness: Collected Essays iCatholic Mobile The Station of the Cross Merchandise - Use Coupon Code 14STATIONS for 10% off | Catholic to the Max Read Fr. McTeigue's Written Works! "Let's Take A Closer Look" with Fr. Robert McTeigue, S.J. | Full Series Playlist Listen to Fr. McTeigue's Preaching! | Herald of the Gospel Sermons Podcast on Spotify Visit Fr. McTeigue's Website | Herald of the Gospel Questions? Comments? Feedback? Ask Father!

"Exclusive Look at Life in War-Ravaged Gaza," reads the title for a CNN interview with correspondent Clarissa Ward. "'It's a Killing Field': IDF Soldiers Ordered to Shoot Deliberately at Unarmed Gazans Waiting for Humanitarian Aid," report Yaniv Kubovich and Bar Peleg for Ha'aretz. "I'm a Genocide Scholar. I Know It When I See It," argues Omer Bartov in The New York Times. These stories have something in common: they're vital pieces of journalism about Gaza, or Palestine more broadly, published in Western and Western-aligned outlets. This is, obviously, important. Reporting like this keeps Western audiences informed about Israel's genocide in Gaza, fortifies sympathetic Westerners' solidarity with Palestine, and serves as an essential counter to the pro-Israel PR machine powering so much other Western media coverage. But while these pieces have made a splash among their audiences, in many cases, they're building upon points that Palestinian journalists, writers, and activists had been making weeks, months, even years before. So why is the reporting of Palestinian journalists–especially their reporting on what's happening within their own country and cities–so often ignored, only to be heeded after it gets the Western stamp of approval? On this episode — our Season 8 finale and also the second part of our two-part series on “The Importance of Seriousness, or Why Palestinians Can't Be Witness to Their Own Genocide” — we explore the discrepancies in the alleged credibility between Western and Israeli journalists and Palestinian and other Arab journalists, especially when it comes to reporting on Israel's genocide in Gaza. We'll look at how, by Western standards, journalists don't build legitimacy by being correct, so much as by being in close proximity to the political and media establishments. Our guest is writer and organizer Kaleem Hawa.

In this episode, we begin the extraordinary story of Alexander Keene Richards, a 19th-century horse breeder from Georgetown, Kentucky, whose bold vision reshaped American horse racing. Drawing from Gary O'Dell's newly published book, Reinventing the American Thoroughbred, we explore Richards' belief that American Thoroughbreds had lost their endurance and needed revitalization through bloodlines from pure Arabian horses.Join us as we follow Richards' daring journey into the Syrian desert in 1851—making him the first Westerner to bargain directly with Bedouin tribes for these prized horses. Discover how this Kentucky visionary brought endurance and excellence back to American racing, laying the groundwork for future champions.Gary's Book: https://www.amazon.com/Reinventing-American-Thoroughbred-Adventures-Alexander/dp/0807183695https://linktr.ee/Kyhistorypod

In the late 1920s, Theodore Roosevelt Jr. and his younger brother Kermit, sons of President Theodore Roosevelt, wanted fame and glory apart from the family spotlight. They were seeking the “empty spots” on the maps, the areas that had yet to be explored and described by Westerners. From these remote places, they hoped to bring back exotic animals to aid the scientific community’s understanding of taxonomy, biological diversity, and its relatively recent theories of evolution. The animal they most wanted was an elusive black and white bear that, at the time, was more legend than scientific fact. Today’s guest is Nathalia Holit, author of “The Beast in the Clouds.” She tells the full story of this expedition into China’s Himalayan wilderness.See omnystudio.com/listener for privacy information.

Kyle Cooper is entering his third season as Head Men's Basketball Coach and Athletic Director at Howard College. In his first two years, the Hawks had a 37-23 record. The Hawks had NJCAA All-Americans back-to-back years and sent 10 players to play at the NCAA D1 level. Cooper has helped players to compete in the SEC, WAC, A-10, Southland, Sun Belt, Big Sky, Summit, and SWAC.Cooper came to Howard after one year as an assistant coach at Tarleton State University. Before Tarleton, Cooper served as the Head Men's basketball coach at Western Texas College. In his two years, the Westerners had back-to-back Region V tournament appearances, multiple wins against nationally-ranked opponents, several appearances in the NJCAA national rankings, and an overall record of 38-19. Before his time in Snyder, Cooper spent one season as the top assistant coach at Mississippi Gulf Coast Community College. Cooper broke into the coaching industry in 2011 and spent his first six seasons as an assistant and associate head coach for North Iowa Area Community College where he also played and was a first-team All-Region player.On this episode Mike and Kyle discuss the multifaceted challenges and rewards inherent in coaching at the junior college level. Throughout our discussion, Cooper emphasizes the profound educational experience that junior college coaching provides, equipping coaches with the skills to navigate various responsibilities, from recruitment to player development. He shares insights from his coaching journey, highlighting his commitment to fostering players' growth while simultaneously striving for team success. The conversation delves into the intricacies of developing a cohesive team culture, particularly when faced with a roster comprised entirely of newcomers. Ultimately, Cooper conveys his passion for coaching, illustrating how his experiences have shaped his approach to mentorship and leadership in the game of basketball.Follow us on Twitterand Instagram @hoopheadspod for the latest updates on episodes, guests, and events from the Hoop Heads Pod.Make sure you're subscribed to the Hoop Heads Pod on iTunes or wherever you get your podcasts and while you're there please leave us a 5 star rating and review. Your ratings help your friends and coaching colleagues find the show. If you really love what you're hearing recommend the Hoop Heads Pod to someone and get them to join you as a part of Hoop Heads Nation.Have your notebook ready as you listen to this episode with Kyle Cooper, Head Men's Basketball Coach at Howard College.Website - https://www.hchawk.com/sports/mbkb/indexEmail - kcooper@howardcollege.eduTwitter/X - @CoachCooper_Visit our Sponsors!Dr. Dish BasketballOur friends at Dr. Dish Basketball are here to help you transform your team's training this off-season with exclusive offers of up to $4,000 OFF their Rebel+, All-Star+, and CT+ shooting machines. Unsure about budget? Dr. Dish offers schools-only Buy Now, Pay Later payment plans to make getting new equipment easier than ever.The Coaching PortfolioYour first impression is everything when applying...