Podcasts about Northern Europe

In this episode, we finally come to the end of Ljósvetninga saga! And there are a lot of loose ends to wrap up. Eyjolf Guðmundarson still burns for vengeance against his brother's killers, but the courts have spared the Möðruvellings, exiling them instead. The outlawed Möðruvellings plan to spread out across Northern Europe, but they have to get out of Iceland first—and the clock is ticking. Our story this time takes us from the court of Harald Hardrada to the streets of Rome, from the bustle of Byzantium to the famous Battle of Hastings, as everyone tries to move on with their lives. And try as they might, not everyone's making it out alive. Pack your bags for a globe-trotting conclusion to Ljósvetninga saga! Listen and let us know what you think: Sagathingpodcast on Facebook Sagathingpodcast on Instagram Sagathingpodcast on Bluesky Saga Thing's unofficial official Discord Music Credits Intro Music - "Prelude and Action" by Kevin MacLeod Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/ Outro Music - "Stormfront" by Kevin MacLeod Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/

Imelda Almqvist is an international teacher of Sacred Art and Seiðr/Old Norse Traditions (the ancestral wisdom teachings of Northern Europe). ⁠She has her own Forest School in Sweden, in a remote place where the Forest Meets the Sea and where wolves (sometimes) howl at night. Imelda appears in a TV program, titled Ice Age Shaman, made for the Smithsonian Museum, in the series Mystic Britain, talking about Mesolithic arctic deer shamanism. She has also presented her work on Sounds True and The Shift Network.  Her five non-fiction books include:

This is Episode 2 of our Summer Sessions — and this week, we're going global. After visiting nearly 50 countries together, we're spilling the tea on where to go, where to avoid, and how to actually get work done without melting, buffering, or losing your mind. From long-stays in Southeast Asia to one-night stands in Northern Europe, we're unpacking the joy and chaos of remote work around the world. Expect real talk, surprising tips, and at least one mosquito-related meltdown.

Ken O'Sullivan, Underwater cameraman and Documentary-maker.

Grönlands historia, från dansk koloni till självstyre, har präglats av politisk kamp, kulturella motsättningar och sociala omvälvningar. När Donald Trump uttryckte intresse för att köpa Grönland sattes öns politiska ställning i blixtbelysning. De första inuiterna anlände för tusentals år sedan, och nordborna som bosatte sig där år 985 försvann så småningom. År 1721 grundade den danske prästen Hans Egede en ny bosättning.Nordens nationer fick sin nuvarande utformning under Napoleonkrigen i början av 1800-talet. Under 1900-talet utvecklades flera modeller för självstyre i Norden, grundade på historiska, geografiska och kulturella särdrag. Världens största ö blev en integrerad del av Danmark 1953 och fick självstyre först 1979.I detta avsnitt av podden Historia Nu samtalar programledaren Urban Lindstedt med Jan Sundberg, professor emeritus i allmän statslära vid Helsingfors universitet, om Grönlands historia, dess koloniala arv och den långsamma men betydelsefulla vägen mot självstyre. Sundberg är aktuell som medredaktör för boken Governing Partially Independent Nation-Territories: Evidence from Northern Europe, tillsammans med Stefan Sjöblom.Ålands självstyre, etablerat 1921 under Nationernas Förbunds beskydd, är det äldsta och mest långtgående. Åland har ett eget parlament, ett officiellt språk (svenska) och rätt att lagstifta i de flesta inrikesfrågor. Färöarna fick självstyre 1948, och Grönland följde efter 1979. Även samerna har etablerat sameting i Norge, Sverige och Finland med kulturellt självbestämmande.Grönlands självstyre skiljer sig från Ålands och Färöarnas genom sin geografiska storlek, sina naturresurser samt befolkningens etniska och språkliga särart. Till skillnad från Åland, som är en autonom region inom Finland, har Grönland ett kolonialt förflutet som dansk besittning. Självstyrelselagen från 2009 erkänner grönländarna som ett folk med rätt till självbestämmande enligt internationell rätt. Lagen gav Grönland kontroll över sina naturresurser, vilket särskiljer ön från andra nordiska autonomier.Napoleonkrigen (1803–1815) bidrog till en omvälvning av den nordiska maktbalansen. Danmark, som ställde sig på Frankrikes sida, drabbades hårt när Storbritannien bombarderade Köpenhamn 1807 och beslagtog den danska flottan. Efter freden i Kiel 1814 tvingades Danmark att avträda Norge till Sverige, vilket markerade slutet på den dansk-norska unionen. Freden förändrade det nordiska statssystemet radikalt och inledde en ny epok av nationell omstrukturering – något som också påverkade relationerna till perifera områden som Grönland, Färöarna och Island.Danskarna införde ett handelsmonopol och kontrollerade Grönlands ekonomi och samhällsstruktur. Kristendomen och det latinska alfabetet introducerades, vilket förändrade inuiternas traditionella livsstil och världsbild. Den danska administrationen begränsade inuiternas möjligheter till självständig handel, och moderniseringen gick långsamt. Grönland förblev isolerat från omvärlden, och inuiterna hade begränsade rättigheter inom det danska kolonialsystemet.Musik: Grönlands nationalsång, Nunarput, utoqqarsuanngoravit ("Vårt land, som blev gammalt"), skrevs av Henrik Lund och tonsattes av Jonathan Petersen. Den antogs officiellt som nationalsång 1916 och används fortfarande som en symbol för Grönlands identitet och kultur. Texten hyllar landets natur, dess historia och folkets stolthet över sitt arv. Wikimedia Common. Public Domain.Lyssna på Vikingarnas episka världsresor.Klippare: Emanuel Lehtonen Hosted on Acast. See acast.com/privacy for more information.

In this episode of Founders on Fire, host Rose Ross sits down with Emily Hodges, CEO, and Haydn Brooks, Co-founder and CEO of Risk Ledger—winners of the Security Trailblazers Award. Risk Ledger is redefining supply chain cybersecurity, shifting the focus from traditional third-party risk management to collaborative, real-time risk reduction across entire supply networks. Haydn shares the story of Risk Ledger's early days, which started with two desks in a bedroom and a vision to empower companies against supply chain threats. Emily explains why the mission resonated so deeply—transforming her view of third-party risk from “boring” to essential, especially in an environment where attackers exploit supplier vulnerabilities. The conversation delves into startup challenges, from co-founder matchmaking and early funding to hiring a high-impact team and landing clients—even before the product was built. Emily highlights the importance of incentive alignment in security: helping suppliers grow their business while enhancing their security posture benefits everyone involved.Looking ahead, Risk Ledger is embracing AI to streamline risk reviews, support context-rich decision-making, and reduce manual overhead. The company is also expanding internationally, with a focus on Northern Europe and the U.S., and exploring new product capabilities for detection and response across supply chains. Tune in now to hear how Risk Ledger is building the future of collaborative cybersecurity!

The death of Edward I in 1307 marked the beginning of a period of intense turmoil and change in England. The fourteenth century ushered in the beginning of the bloody Hundred Years' War with France, an epic conflict with Scotland that would last into the sixteenth century, famine in Northern Europe and the largest human catastrophe in known history, the Black Death. In this episode, medieval historian and writer Helen Carr speaks to Myhtili Rao about this period of social, political and cultural upheaval, about how this century shaped England as we know it today. If you'd like to become a Member and get access to all our full conversations, plus all of our Members-only content, just visit intelligencesquared.com/membership to find out more. For £4.99 per month you'll also receive: - Full-length and ad-free Intelligence Squared episodes, wherever you get your podcasts - Bonus Intelligence Squared podcasts, curated feeds and members exclusive series - 15% discount on livestreams and in-person tickets for all Intelligence Squared events  ...  Or Subscribe on Apple for £4.99: - Full-length and ad-free Intelligence Squared podcasts - Bonus Intelligence Squared podcasts, curated feeds and members exclusive series … Already a subscriber? Thank you for supporting our mission to foster honest debate and compelling conversations! Visit intelligencesquared.com to explore all your benefits including ad-free podcasts, exclusive bonus content and early access. … Subscribe to our newsletter here to hear about our latest events, discounts and much more. https://www.intelligencesquared.com/newsletter-signup/ Learn more about your ad choices. Visit podcastchoices.com/adchoices Learn more about your ad choices. Visit podcastchoices.com/adchoices

Surfshark's study reports that Ireland's data breaches increased by 70% in Q2 compared to Q1 2025 (87k vs. 51.1k), meaning over 100 thousand accounts were compromised in Ireland during the first half of the year. Globally, the latest data shows a 34% increase from 70 million to 94 million leaked accounts. The United States, France, India, Germany, and Israel were the countries most affected by breaches in Q2 2025. "Today's digital age requires all of us to share more and more personal information to carry out daily tasks. Whether sharing your name and address for food deliveries, or phone numbers when making a booking at a barber shop, there is no guarantee that businesses are keeping crucial information safe and secure. In the wrong hands, this data can be used to commit identity theft, via social media, for targeted scams or sold on the dark web - where they're traded for further illegal use." says Sarunas Sereika, Product Manager at Surfshark. An upward trend in breached Irish accounts is observed in Q2 2025, where data breaches increased by 70% compared to the previous quarter. Ireland ranks 38th globally with 87 thousand breached accounts (previously 51k in Q1 2025). Data breach statistics over the years Surfshark's analysis of data breaches since 2004 shows Ireland is the 4th in Northern Europe, with 27.3M compromised user accounts. A total of 6.5M unique emails were breached from Ireland. Statistically, the average Irish has been affected by data breaches around 5 times. 18.4M passwords were leaked together with Irish accounts, putting 67% of breached users in danger of account take over that might lead to identity theft, extortion or other cybercrimes. Ireland's full profile in the Global Data Breach Monitoring project can be found here: https://surfshark.com/research/data-breach-monitoring?country=ie Which countries have been the most affected in Q2 2025? In descending order, the ten most breached countries in Q2 2025 were the US (42.5M), France (11.4M), India (1.7M), Germany (1.3M), Israel (1.2M), Canada (968.6k), the UK (944k), Thailand (889.1k), Brazil (639.6k), and China (578.3k). The countries with the highest breach density over Q2 2025 (number of leaked accounts per 1,000 residents): France (172), Israel (130), the US (123), Singapore (26), Canada (24), South Sudan (23), Belgium (21), Ireland (16), Switzerland (16) and Germany (15). METHODOLOGY A data breach happens when confidential and sensitive data gets exposed to unauthorised third parties. In this study, we treat every breached or leaked email address used to register for online services as a separate user account, which may have been leaked with additional information, such as password, phone number, IP address, eircode, and more. The data was collected by our independent partners from 29,000 publicly available databases and aggregated by email address. This data was then anonymised and passed on to Surfshark's researchers to analyse their findings statistically. Countries with a population of less than 1M people were not included in the analysis. The Data Breach World Map is updated quarterly with the most recent data from our independent partners. For the full methodology, please refer to: https://surfshark.com/research/data-breach-monitoring/methodology See more stories here. More about Irish Tech News Irish Tech News are Ireland's No. 1 Online Tech Publication and often Ireland's No.1 Tech Podcast too. You can find hundreds of fantastic previous episodes and subscribe using whatever platform you like via our Anchor.fm page here: https://anchor.fm/irish-tech-news If you'd like to be featured in an upcoming Podcast email us at Simon@IrishTechNews.ie now to discuss. Irish Tech News have a range of services available to help promote your business. Why not drop us a line at Info@IrishTechNews.ie now to find out more about how we can help you reach our audience. You can also find and follow us on Twitter, LinkedIn, Facebook, Instagram, TikTok and Snapchat.

It's week two of Strangers Go to Camp and the brutal summer continues! This week, the Strangers head to Sweden to party with the Harga in Ari Aster's 2019 folk horror film "Midsommar" starring Florence Pugh, Jack Reynor, William Jackson Harper, and Will Poulter!"Midsommar" is currently available to stream on Amazon Prime Video!A couple travels to Northern Europe to visit a rural hometown's fabled Swedish mid-summer festival. What begins as an idyllic retreat quickly devolves into an increasingly violent and bizarre competition at the hands of a pagan cult.#horror #scary #comedy #film #reviews #commentary #movies #slasher #strangersinthealps #satellite12 #moviepodcast #ariaster #midsommar #florencepugh #willpoulter Follow all of our relevant links here: https://linktr.ee/satellite12

Show Notes On this month's episode, Sue, John and Paul invite Darragh O'Hanlon (@thetopicalvet)  onto the pod to discuss pollen allergies. Chapter 1 – How Pollens Affect Animals (02:32) John introduces the topic of pollen allergies and welcomes guest Darragh O'Hanlon. Darragh shares how Sue's lecture on otitis sparked his dermatology journey, and how John's CPD also played a role. (04:09) John asks how pollens cause allergic reactions in animals. Darragh explains that pollens are airborne reproductive grains from grasses, trees, and weeds, and describes their microscopic structure and typical transmission routes. He shares the story of Mitzi the fox terrier, one of the first dogs documented with airborne pollen allergy. (06:30) Sue asks whether pollens affect more than just the skin. Darragh explains that: In dogs, pollens mostly trigger atopic dermatitis but can also affect eyes and ears. Cats may show respiratory and skin symptoms, including asthma and eosinophilic conditions. Horses show skin reactions like urticaria and, in some regions, respiratory issues like heaves. (08:45) John asks why grass pollens are so problematic over say garden flowers. Darragh notes a rising trend in grass pollen allergy and explains the volume and dispersal of wind-pollinated plants. Garden flowers are less allergenic due to heavier, insect-borne pollen; wind-pollinated plants like grasses and trees produce vast quantities of light airborne pollen. Sue discusses tree flowers and their pollen production. (11:30) Sue asks which trees cause the worst reactions. Darragh highlights birch as a major allergen in Northern Europe. He explains its cross-reactivity with other tree pollens and regional variations such as cypress (Mediterranean) and cedar (Japan). Conifers and pines, though present in air samples, are less allergenic due to their size and resin content. Chapter 2 – Seasons, Cross-Reactions, and Geography (14:20) Sue asks about pollen season overlap and the role of allergy testing. Darragh agrees and describes how pollen calendars can predict seasonal challenges. He outlines Ireland's pollen calendar, from alder and hazel in winter through to weeds in autumn. (16:20) John asks if pollens cross-react with each other or be linked to food sensitivities. Darragh explains: Cross-reactivity is common among grasses and within trees and weeds. Birch is highly cross-reactive. Some food cross-reactions exist in humans (e.g. Mugwort-Birch-Celery Syndrome), but evidence in dogs is limited. (19:55) Sue mentions bee foraging and asks about using tape strips to detect pollens on animals. Darragh shares anecdotes and online interest in identifying pollens via tape stripping. (21:36) Sue asks about ragweed in Ireland. Darragh says it's rare locally but problematic in the US. He discusses its introduction to Europe and control measures. (23:20) John asks how pet owners can reduce pollen exposure. Darragh shares advice: Allergen avoidance is difficult; pollens travel long distances. Regular washing, foot rinsing, and barrier-supporting shampoos help. Avoid walking dogs on freshly cut grass or on high pollen days. (26:10) John asks about environmental factors like altitude or proximity to the sea. Darragh explains: Pollen can travel thousands of kilometres. Grass pollen is more localised than tree pollen. Higher altitudes and coastal winds can reduce exposure. (29:12) Sue mentions a 2023 study on reactions to grass sap, not just pollen. Darragh reflects on cases that may fit contact dermatitis patterns seen with grass sap exposure. Chapter 3 – Testing, Treatment & Takeaways (31:14) Sue asks for practical advice on pollen avoidance and resources. Darragh recommends: Monitoring pollen forecasts (e.g. Met Office, Met Éireann). Using allergy maps from dermatology providers. Avoiding warm, dry, windy days; walking dogs after rain. Understanding how weather affects pollen counts, including the impact of thunderstorms and urban pollution. (35:15) John asks about immunotherapy and vaccine formulation. Darragh explains: Allergen-specific immunotherapy aims to desensitise. Earlier intervention is better. Cross-reactivity helps simplify formulations. (38:36) Sue stresses that vaccine components must reflect relevant, local allergens. Darragh notes the importance of seasonal coverage and discusses challenges with mixing mould and pollen extracts. (41:05) Sue shares an anecdote about a mismatched allergy vaccine and wraps up with thanks to Darragh. Useful Links: Nextmune – Veterinary allergy diagnostics and immunotherapy. https://nextmunelaboratories.co.uk/

What is canicross? Team GB athletes, Sarah Gillam and Jen Davies, explain the challenges and joys of this ultimate team sport for two athletes running together - one canine, one human. Canicross UK describes it as "...off-road running with your dog. Your dog wears a harness specifically designed to allow them to pull, you wear a belt/harness which allows hands-free running and you are attached to your dog with a bungee line." Canicross' origins lie in Scandinavia and Northern Europe, developed as a means of keeping "mushing" dogs fit during the summer - in peak condition for the winter season. Sarah Gillam and Jen Davies are leading canicross athletes who compete internationally, representing the UK. They give a great overview of canicross in this episode, and explain how they look after the well-being and safety of their dogs in this exciting sport. The interview was recorded by presenter, Kate Fairweather at Goodwoof 2025, the dog-centric event on the Sussex estate, Goodwood. Do you work your dog or dogs? Kate is always fascinated to hear about dogs with interesting jobs -including athletes! Get in touch to recommend anyone or if you are interested in coming on the show -just email Kate Fairweather at team@shineradio.uk. Photo credit: Jen DaviesSee omnystudio.com/listener for privacy information.

What is canicross? Team GB athletes, Sarah Gillam and Jen Davies, explain the challenges and joys of this ultimate team sport for two athletes running together - one canine, one human. Canicross UK describes it as "...off-road running with your dog. Your dog wears a harness specifically designed to allow them to pull, you wear a belt/harness which allows hands-free running and you are attached to your dog with a bungee line." Canicross' origins lie in Scandinavia and Northern Europe, developed as a means of keeping "mushing" dogs fit during the summer - in peak condition for the winter season. Sarah Gillam and Jen Davies are leading canicross athletes who compete internationally, representing the UK. They give a great overview of canicross in this episode, and explain how they look after the well-being and safety of their dogs in this exciting sport. The interview was recorded by presenter, Kate Fairweather at Goodwoof 2025, the dog-centric event on the Sussex estate, Goodwood. Do you work your dog or dogs? Kate is always fascinated to hear about dogs with interesting jobs -including athletes! Get in touch to recommend anyone or if you are interested in coming on the show -just email Kate Fairweather at team@shineradio.uk. Photo credit: Jen DaviesSee omnystudio.com/listener for privacy information.

In this episode of Welcome to Cloudlandia, I reconnect with Dan Sullivan for another wide-ranging conversation that blends current events, history, technology, and human behavior. We start by reflecting on the safety and comfort of life in Canada while discussing the news of missile strikes in Israel. From there, we explore the idea that innovation often advances when entrenched leaders move on—whether in science, business, or geopolitics. Dan brings up Thomas Kuhn's idea that progress happens after the old guard exits, creating room for new ways of thinking. Our conversation shifts into the role of AI as a horizontal layer over everything—similar to electricity. We compare this shift to earlier transitions like the printing press and the rise of coffee culture. Dan shares his belief that while AI will transform systems, the core of human life will still revolve around handled needs and personal desires. We wrap by talking about convenience as the ultimate driver of progress. From automated cooking to frictionless hospitality, we recognize that people mostly want things to be “handled.” Despite how fast technology evolves, it's clear that unless something is of deep personal interest, most people will let it pass by. As always, the conversation leaves room for reflection and humor, grounded in the reality that technological change doesn't always mean personal change. SHOW HIGHLIGHTS Dan and I explore the complexities of living in a "world-class" city like Toronto, discussing its cultural vibrancy against the backdrop of global geopolitical tensions. Dan delves into Toronto's significant role as a financial and technological hub, emphasizing its strategic importance in trade with the United States, where a substantial portion of Canadian exports cross the border. We discuss the transformative potential of AI in today's digital revolution, drawing parallels with historical innovations like Gutenberg's printing press, and how these advancements continuously redefine our society. We examine the evolution of Starbucks, from a unique third space with artisanal baristas to a more automated environment, and ponder the implications of this shift on quality and customer experience. The conversation shifts to the rise of independent coffee shops, highlighting how they meet the demands of discerning customers by offering premium experiences. Dean reflects on our relentless pursuit of convenience in modern urban life, where technological advancements shape our daily routines and enhance our quality of life. We conclude with a discussion on habit formation and the role of technology in reinforcing existing habits, while considering the balance between maintaining old routines and embracing new ones. Links: WelcomeToCloudlandia.com StrategicCoach.com DeanJackson.com ListingAgentLifestyle.com TRANSCRIPT (AI transcript provided as supporting material and may contain errors) Dean: Mr Sullivan, Dan: Mr Jackson, I hope the rest of your day yesterday went well. Dean: Oh, delightful, I learned stuff yesterday. That was a very nice day, beautiful, beautiful weather today. You know what, dan, if you could, as an option at the Hazleton, upgrade to include your perfect weather for $1,000, this is what you'd order, it's this kind of day. Yeah, mid-70s perfect white fluffy clouds. Yes, it's why. Dan: Living in a safe, globally unimportant country. That's exactly right. Holy cow, I don't know if you've seen, yeah, what's uh? I woke up like literally just a few minutes ago seeing all the, uh, the raining missiles on israel right now from Iran. Have you seen that this morning? Dean: Oh yeah, there's a lot of them. Most of them don't hit anything and most of them are shot down, but still it puts some excitement in your day. Dan: I mean really, yeah, these ones look like. They're something unique about these ones that they're supersonicersonic and many of them are hitting, yeah, different than what we've normally seen. Like normally, when you see it, it's the, the iron dome or whatever is, you know, intercepting them, which is always interesting, but these ones are like Direct, like you can see them hitting in inrael that's. I mean, could you imagine, dan, like you, just look at how geographically we are. You know we've won the geographic lottery in where we're positioned here, you know, just realizing that's never. Even though you can, all you know you always take precautions with the umbrella above us, over the outside. Dean: But I mean still that today. I've lived in Toronto for 54 years now, just past the anniversary, the 54th anniversary and I think that, first of all, when you have a really large city like Toronto, the center of a lot of things that go on in Canada, A world-class city like Toronto. Well, it's not a world-class city. But yeah, they have to go five years. I'm putting a new rule in for world-class cities. You have to go five years without ever saying the words. Dan: Yeah, we're a world-class city. Dean: We're a world-class city. And that takes you to stage one probation. Dan: Yeah. Dean: No, that takes you to stage two, probation, and then stage three probation is where all the people who've been saying it's a world-class city have either died or moved, and then it's sort of like science. There was a famous he wasn't a scientist, but he was a, I think, a science historian. Thomas Kuhn K-U-H-N if you ever came across that name wrote in the 1960s and he wrote a very influential book which is called the Structure of Scientific Revolutions, and he was asked many times when you have a sudden series of scientific breakthroughs and we really haven't had any for quite a long time, it's been mostly almost a century since we've had any real scientific revolutions. So all the progress we've made over the last century were for discoveries in physics and magnetism and electricity and uh, you know nuclear but they had already worked out how that was going to happen in the by the 1920s. and he said what when, all of a sudden, when you get a breakthrough, let's say, for example, they discover a new hydrogen atom and it essentially gives everybody free energy? That would be a scientific breakthrough. Do you think that I mean? Would you think? Dan: that would be. Dean: Yeah, yeah. In other words, energy just didn't cost anything anymore, you know, and the price of energy would go down. Dan: That would free up a lot of that, free up a lot of other things energy would go down that would free up a lot of that'd free up a lot of other things, and, uh, and, and he said, the single biggest cause for scientific breakthroughs is the funerals of old scientists. Oh who everybody defers to that you can't first them. Dean: Yeah, well, defers to, but they control promotion of young scientists. They control where the money goes for a scientist and then they die and their control loosens up and to the degree that control disappears. Now you get new. Dan: Yes. Dean: Yeah, so that's a long way around. But I think that in the world today there are people who are basically in control of geopolitical systems, economic systems, you know, cultural systems, and in the next 10 years, I think, a lot of the controllers are going. They'll either die or people will think they've already died. They don't have to actually die, they just have to be in a room somewhere and no one's heard, and no one's heard anything from them recently, and uh and uh, you know, and everything like that, and then things change and then things really shifted. But my sense about Toronto is that it's going to be the Geneva of the Western Hemisphere. Dan: Okay, that's interesting. Dean: Switzerland from a geopolitical standpoint really. I mean, nobody ever talks about well, what do the Swiss think about this? But lots of stuff happens in Geneva. People meet in Geneva. There's tons of money that goes through Geneva and you know, when you know people who hate each other want to talk to each other and feel safe about it, they do it in Geneva that's interesting. Dan: How did Switzerland become its neutrality known for? Is that just because of its positioning between Austria? Dean: and Germany mountains. Yeah, the uh, the germans had given some thought during the second world war to invade switzerland, and switzerland can put into the field in a very short period of time a very big army. I don't know what the numbers are. But the other thing is, uh, for the longest period I know maybe a century long they've been howling out the mountains. So they've got, you know, they've got secret bases inside the mountains, but there's also they've created lots of dams with big reservoirs and if there was ever an invasion they would just blow up the dams and they would flood the entire lowlands of. You know, people are told to the mountains, the entire lowlands of you know, people are told to the mountains, get to your bunker. You know everybody's got a bunker and they've all got guns and they do it. You know they just want to. They're in the middle of one of the most warfare inclined continents in human history. Europe is very warlike. It's always been warlike. Dan: Europe is very warlike. It's always been warlike, but they haven't wanted to be part of the wars, so they've taken the other approach. Dean: Yeah, and Canada is kind of like that, but the US is very uniquely positioned, because a lot of people don't know this. I mean, you come to Toronto and it's big skyscrapers, yeah, you know, and it's a financial center. It's very clearly a big financial center, it's a big communication center, it's a big tech center. But a lot of people don't know it's a big manufacturing center. There's the airport here. Dan: Oh yeah, All around the airport. Dean: Mile after mile of low-rise manufacturing Industrial yeah, all around the airport Mile after mile of low-rise manufacturing Industrial. Yeah Actually, sasha Kurzmer, who you'll see tomorrow, you'll see Sasha says it's the hottest real estate in Toronto right now is industrial space Really Wow, yeah. Yeah, we have enough condos for the next 10 years. I mean most of the condos we got enough. Dan: It's enough already. Yeah, that's true. That's funny right. Dean: I mean the vast number of them are empty. They're just. You know they just built them. Dan: Money lockers. Dean: Right yeah, money lockers right, yeah and uh, but a semi-truck you know like a big semi-truck loaded with industrial products can reach 100 million americans in 24 hours and that's where the wealth. That's where the wealth of toronto comes from. It comes from that distribution. Dan: Access to American market. Dean: Yeah, that's true. So you have the bridge at Buffalo, the big bridge at Buffalo. That goes across to New York and you have the big bridge at Detroit or at Windsor that goes across to Michigan and 80% of all the exports that Canada makes goes over those two bridges. Dan: Wow. Dean: Rapid-fire factoids for our listening audience. Dan: Yeah, absolutely, I mean that's. Dean: I like things like that. I like things like that. Dan: I do too. I always learn. You know, and that's kind of the you think about those as those are all mainland exports physical goods and the like but you know that doesn't. Where the real impact is is all the Cloudlandia transfers. You know, the transfer of digital stuff that goes across the border. There are no borders in Cloudlandia. That's the real exciting thing. This juxtaposition is like nothing else. I mean, you see, navigating this definite global migration to Cloudlandia. That's why I'm so fascinated by it. You know is just the implications. You know and you see. Now I saw that Jeff Bezos is back, apparently after stepping down. He's gotten so excited about AI that's bringing him back into the fold, you know. Dean: What at Amazon? Dan: Yes. Dean: Oh, I didn't know that. Dan: I saw that just yesterday, but he was talking about AI being, you know, a horizontal layer over everything, like electricity was layer over everything. Like electricity was, like the internet is, like AI is just going to be a horizontal, like over everything layer that will there's not a single thing that AI will not impact. It's going to be in everything. And so when you think about it, like electricity, like that I think I mentioned a few weeks ago that was kind of a curiosity of mine Now is seeing who were and what was the progression of electricity kind of thing, as a you know where it, how long it took for the alternate things to come aside from just lighting and now to where it's just everything we take for granted, right, like like you can't imagine a world without electricity. We just take it for granted, it's there, you plug something in and it and it works. Dean: You know, yeah, no, I, I agree, I agree, yeah, and so I wonder who I mean? Dan: do you? Uh and I think I go all the way back to you know that was where, like gutenberg, you know, like the first, the transition there, like when you could print Bibles okay, then you could print, you know, multiple copies and you know, took a vision, applied to it and made it a newspaper or a magazine. You know all the evolution things of it. Who were the organizers of all of these things? And I wonder about the timelines of them, you know? Dean: And I wonder about the timelines of them. You know Well, I do know, because I think that Gutenberg is a real, you know, it's a real watershed and I do know that in Northern Europe so Gutenberg was in Germany, that in Northern Europe, right across the you know you would take from Poland and then Germany, you would take from Poland and then Germany, and then you would take Scandinavia, then the low countries. Lux date that they give for Gutenberg is 1455. That's when you know a document that he printed. It has the year 1455, that within about a 30-year period there were 30,000 working presses in Northern Europe. How many years. That'd be about 30 years after 1455. So by the end of the—you've already surpassed 30,000 presses. Yes, but the vast majority of it wasn't things like Bibles. Dan: The vast majority of it was't things like Bibles. Dean: The vast majority of it was contracts. It was regulations. Dan: It was trade agreements. Dean: It was mostly commercial. It went commercial and so actually maps, maps became a big deal, yeah, yeah. So that made a difference and also those next 150 years were just tumultuous, I mean politically, economically I mean yeah yeah, enormous amount of warfare, enormous amount of became. Dan: Uh, I imagine that part of that was the ability for a precise idea to spread in the way it was intended to spread, like unified in its presentation, compared to an oral history of somebody saying, well, he said this and this was an actual, you know, duplicate representation of what you wanted, because it was a multiplier, really right. Dean: I mean that's, yeah, I'm. It was a bad time for monasteries yeah, exactly. Dan: They started drinking and one of them said you know what? We should start selling this beer. That's what we should be doing. Dean: We should get one of those new printing presses and print ads labels. Dan: Oh, we got to join in. Oh man, it's so funny, dan, that's so true, right? I mean every transition. It's like you know what did the buggy whip people start transitioning into? We're not strangers to entire industries being wiped out, you know, in the progress of things, yeah. Dean: Well, it wasn't until the end of the Second World War that horses really disappeared, certainly in Europe, certainly in Europe. It's. One of the big problems of the Germans during the Second World War is that most of their shipping was still by horses. Throughout the Second World War, you know they presented themselves as a super modern army military. You know they had the Air Force and everything like that, but their biggest problem is that they had terrible logistical systems, because one of the problems was that the roads weren't everywhere and the railroads were different gauges. They had a real problem, and horses are really expensive. I mean, you can't gas up a horse like you can gas up a truck, and you have to take care of them, you have to feed them. You have to use half of them to. You have to use half the horses to haul the food for the other half for all the horses. Dan: It's a self-perpetuating system. Yeah, exactly, that's so funny. Dean: Yeah, it's really an interesting thing, but then there's also a lot of other surprises that happen along the way. You know, happen with electricity and you know everything, but it's all gases and beds. Dan: Well, that's exactly it, and I think that it's clear. Dean: It'd be interesting with Bezos whether he can come back, because he had all sorts of novel ideas, but those novel ideas are standard now throughout the economy. And can he? I don't know how old he is now. Is he 50s? I guess 50s. Dan: Yeah, he might be 60-something. Dean: Yeah, well, well, there's probably some more ingenious 20 year olds that are. Dan: You know that are coming up with new stuff yeah, that were born when amazon already existed, you know I mean, it's like howard schultz with starbucks. Dean: He had the sweet spot for about 10 years, I think, probably from, I would say probably from around 90 to 2000. Starbucks really really had this sweet spot. They had this third space. You know, they had great baristas. Dan: They had. Dean: You walked in and the smell of coffee was fantastic and everything. And then they went public and it required that they put the emphasis on quantity rather than quality, and the first thing they had to do was replace the baristas with automatic machines. Okay, so you know, a personal touch went out of it. The barista would remember your drink. You know, yeah, a personal touch went out of it. The barista would remember your drink you know yeah. Dan: They were artists and they could create you know they punched the buttons and do the things, but they were not really making. Dean: Yeah, and then the other thing was that they went to sugar. They, you know, they brought in all sorts of sugar drinks and pastries and everything else. And now it wasn't the smell of coffee. When you walked in, it was the smell of sugar drinks and pastries and everything else. And now it wasn't the smell of coffee. When you walked in, it was the smell of sugar and uh and uh. So that I mean, people are used to sugar, but it's an interesting you know, and then he also, he trained his competition, you know, if you look at all the independent coffee places that could have a great barista and have freshly ground coffee. He trained all those people and then they went into competition with him. Dan: I think what really you know, the transition or the shift for Starbucks was that it was imagined in a time when the internet was still a place that you largely went to at home or at work, and the third place was a necessary, like you know, a gathering spot. But as soon as I think the downfall for that was when Wi-Fi became a thing and people started using Starbucks as their branch office. They would go and just sit there, take up all their tables all day. Dean: I'm guilty. Dan: I'm guilty, right exactly and that that kind of economically iconic urban locations, you know where you would be a nice little oasis. Yeah, it was exotically, exotically. European, I mean, he got the idea sitting in the. Dean: Grand Plaza in Venice you know that's where he got the idea for it, and yeah, so it was a period in a period in time. He had an era, period in time to take advantage and of course he did. You know he espresso drinks to. Dan: North. Dean: America. We, you know, maxwell House was coffee before Jeff Bezos, you know, and yeah, I think there's just a time. You, you know, I mean one of the things is that we talk about. We have Jeff Madoff and I are writing a book called Casting, not Hiring where we talk about bringing theater into your business and we study Starbucks and we say it's a cautionary tale and the idea that I came up with is that starbucks would create the world's greatest barista school and then you would apply to be, uh, become a barista in a starbucks and you would get a certification, okay, and then they would cream. They would always take the best baristas for their own stores and and. But then other people could buy a license to have a barista licensed, starbucks licensed barista license yes. And that he wouldn't have gone as quickly but he would have made quality brand. Yeah, but I think not grinding the coffee was the big, the big thing, because the smell of coffee and they're not as good. I mean, the starbucks drinks aren't as good as they. They were when they had the baristas, because it was just always freshly ground. You know, and yeah, that that was in the coffee and everything like that. I I haven't been. I actually haven't been to a starbucks myself in about two years that's interesting, we've got like it's very funny. Dan: But the in winter haven there's a independent you know cafe called haven cafe and they have won three out of five years the, the international competition in in Melbourne. Uh. Dean: Australia. Yeah see, that's good, that's fantastic yeah yeah yeah and Starbucks can't get back to Starbucks. Can't get back to that. You know that they're too big right, yeah, we just in winter. Dan: I haven't been yet because I've been up here, but it just opened a new Dutch Brothers coffee, which you know has been they've been more West Coast oriented, but making quite a stir. Dean: West Coast. That's where the riots are right. The riots are in the United. Dan: States. Dean: Oh man, holy cow, riot copy, riot copy. Dan: Yeah, exactly, I mean that's yeah. I can't imagine, you know, being in Los Angeles right now. That's just yeah unbelievable. Dean: Yeah, I think they're keeping it out of Santa Monica. That's all I really care about. Dan: Nothing at shutters right. Dean: Yeah, I mean Ocean Avenue and that. Have that tightly policed and keep them out of there. Dan: Yeah, exactly, it's amazing To protect the business. Yeah, I'm very interested in this whole, you know seeing, just looking back historically to see where the you know directionally what's going to happen with AI as it progresses here. Dean: Yeah, you know like learning from the platforms it's just constant discovery. I mean, you know like learning from that, it's just constant discovery. Dan: I mean uh, you know yeah yeah, I mean it's um. Dean: I had a podcast with mike kanix on tuesday and 60 days ago I thought it was going in this direction. Dan: He says now it's totally changed it and I said, well, that's probably going to be true 60 days from now yeah, I guess that's true, right, layer after layer, because we won't even know what it's going to, uh, what it's going to do. Yeah, I do just look at these uh things, though, you know, like the enabling everything, I'm really thinking more. I was telling you yesterday I was working on an email about the what if the robots really do take over? And just because everybody kind of says that with either fear or excitement, you know, and I think if you take it from. Dean: Well, what does take over mean? I mean, what does the word take over? Dan: mean, well, that's the thing, that's the word, right. That's what I mean is that people have that fear that they're going to lose control, but I think I look at it from that you get to give up control or to give control to the robot. You don't have to do anything. You know, I was thinking with with breakfast, with Chad Jenkins this morning, and we had, you and I had that delicious steak yesterday, we had one this morning and you know just thinking. You know, imagine that your house has a robot that is trained in all of the culinary, you know the very best culinary minds and you can order up anything you want prepared, exactly how it's prepared, you know, right there at your house, brought right to you by a robot. That's not, I mean, that's definitely in the realm of, of realistic here. You know, in the next, certainly, if we, if we take depending on how far a window out you take, right, like I think that things are moving so fast that that's, I think, 2030, you know, five years we're going to have a, even if just thinking about the trajectory that we've had right now yeah, my belief is that it's going to be um 90 of. Dean: It is going to be backstage and not front stage. That's going to be backstage yes, and that's got. You know I use the. Remember when google brought out their glasses, yeah, and they said this is the great breakthrough. You know all new technology does. And immediately all the bars and restaurants in San Francisco barred Google glasses. Dan: Okay, why? Dean: Well, because you can take pictures with them. Oh, I see, okay, and say you're not coming in here with those glasses and taking pictures of people who are having private meetings and private conversations. So yesterday after lunch I had some time to wander around. I wandered over to the new Hyatt. You know they completely remodeled the Hyatt. Dan: Yeah, how is? Dean: that it's very, very nice. It's 10 times better than the Four Seasons. First of all, they've got this big, massive restaurant the moment you walk into the lobby. I mean it probably has 100 seats in the restaurant. Dan: Like our kind of seats yeah. Dean: Yeah, I mean it's nice. I mean you might not like it, but you know you know, you walk into the Four Seasons and it's the most impersonal possible architecture and interior design. This is really nice. And so I just went over there and I, you know, and I just got on the internet and I was, you know, I was creating a new tool, I was actually creating a new tool and but I was thinking that AI is now part of reality. Dan: Yes. Dean: But reality is not part of AI. Dan: Say more about that. Dean: Well, it's not reality, it's artificial, oh it's artificial. Dan: It's artificial. Oh, exactly it's artificial. Dean: I mean, if you look up the definition of artificial, half of it means fake. Dan: Yes, exactly. Dean: Yeah, so part of our reality now is that there's a thing called AI, but AI is in a thing called reality, but reality is not in a thing called AI. Dan: Right. Dean: In other words, ai is continually taking pieces of reality and automating it and everything like that, and humans at the same time are creating more reality. That is not AI. Dan: AI, yeah, and that's I wonder. You know, this is kind of the thing where it's really the lines between. I'd be very interested to see, dan, in terms of the economy, like and I'll call that like a average you know family budget how much of it is spent on reality versus, you know, digital. You know mainland versus cloudlandia. Physical goods, food you know we talked about the different, you know the pillars of spending, mm-hmm and much of it you know on housing, transportation, food, health, kids. You know money and me, all of those things. Much of it is consumed in a. You know we're all everybody's competing outside of. You know, for everybody puts all this emphasis on Cloudlandia and I wonder you know what, how much of that is really? It's digital enabled. I don't know if you know. I just I don't know that. I told you yesterday. Dean: Yeah, but here, how much of it? The better question is. I mean to get a handle on this. How much of it is electricity enabled? Dan: Oh for sure, All of it. Dean: Most of it Well, not all of it, but most of it. I mean conversation, you know when you're sitting in a room with someone is I mean it's electronically enabled in the sense you like. Have it the temperature good and the lighting good and everything like that, but that's not the important thing. You would do it. Great conversations were happening before there was electricity, so yes, you know and any anything, but I think that most humans don't want to think about it. My, my sense is, you know, I don't want to have conversations about technology, except it's with someone like yourself or anything like that, but I don't spend most of my day talking about technology or electricity. The conversation we had last year about AI the conversation we're having about AI isn't much different than the conversation we're going to have about AI 10 years from now Did you? see this Next year. You're going to say did you see this new thing? And I said we were having a conversation like this 10 years ago. Yeah, yeah, that's absolutely true, I don't think it's going to change humanity at all. Dan: Yeah, I'm just going through like I'm looking at something you just said. We don't want to think about these things. Girding of that is our desire for convenience, progressively, you know, conserving energy, right. So it's that we've evolved to a point where we don't have to think about those things, like if we just take the, if we take the house or housing, shelter is is the core thing. That that has done. And our desire, you know, thousands of years ago, for shelter, even hundreds of years ago, was that it was, you know, safe and that it was gave did the job of shelter. But then, you know, when, electricity and plumbing and Wi-Fi and entertainment streaming and comfortable furniture and all these things, this progression, this ratcheting of elevations, were never. I think that's really interesting. We're never really satisfied. We're constantly have an appetite for progressing. Very few things do we ever reach a point where we say, oh, that's good enough, this is great. Like outhouses, you know, we're not as good as indoor plumbing and having, you know, having electricity is much nicer than having to chop wood and carry water. Dean: Yeah, well, I think the big thing is that efficiency and convenience and comfort, once you have them, no longer have any meaning. Dan: Right. But the ratchet is, once we've reached one level, we're ratcheted in at that level of acceptance. Dean: I mean possibly I don't know. I mean I don't know how you would measure this in relationship to everybody's after this. First of all, I don't know how you measure everybody and the big thing. I mean there are certain people who are keenly interested in this. It's more of an intellectual pleasure than it is actually. See that technology is of intellectual interest. You me, you know, you myself and everything else will be interested in talking about this, but I'm going home for a family reunion next weekend in Ohio. I bet in the four or five hours we're together none of us talks about this because it's of no intellectual interest to anyone else. Ok, so you know but it is for us. It's a, you know, and so I was reading. I'm reading a is the observation of the interest and behavior of a very small portion of the population who have freedom and money and that. And the era is defined by the interest of this very, very small portion, the rest of the people probably they're not doing things that would characterize the era. They're doing things that may have lasted for hundreds but it doesn't. It's not interesting to study, it's not interesting to write about, and you know, I mean we look at movies and we say, well, that's like America. No, that's like actors and producers and directors saying this is how we're going to describe America, but that's not how America actually lives. Dan: Yeah, that's interesting, right, movies are kind of holding up a mirror to the zeitgeist, in a way, right. Dean: Like Strategic Coast, is not a description of how the entrepreneurial world operates no, you know the yeah. Dan: The interesting thing thinking about your thinking is is transferable across all. You know it's a durable context. That's kind of the way. That's what I look about. That's what I love about the eight prophet activators. The breakthrough DNA model is very it's a durable context. It's timeless. Dean: Yes, I mean if the Romans had the eight prophet activators, and they did, but they just didn't know they did. Dan: Right. Dean: Yeah, and you go forward to the Star Wars cafe and probably the ones who are buying drinks for the whole house are the ones who know the eight prophet activators. Dan: Secretly, secretly, secretly. Who's that? Dean: weird. Who's that weird looking guy? I don't know if it's a guy. Who is it who you know? Well, I don't know, but buy him a drink oh my goodness, yeah, I'm. Dan: I think this thing that is convenience. We certainly want things to get easier. I mean, when you look at, I'm just looking down no, we want some things to get easier. What things do we not want to get easier? Dean: The things that are handled. We don't want to get easier. Dan: Oh right exactly. Dean: Yeah, for example, if there was a home robot, we would never buy one, because we've got things handled. Dan: Yeah. Dean: Yeah, I have no interest in having a home robot. I have no interest in having a home shop for a cook. I have no interest in everything because it's already handled and it's not worth the thinking it would take to introduce that into my, into our life I mean yeah, and it right like that. So it's. Dan: There are certain things that we'd like to get easier okay, and we're and we're focused on that yeah, yeah, I think about that, like that's I was thinking, you know, in terms of you know the access we have through Cloudlandia is I can get anything that is from any restaurant you know delivered to my house in 22 minutes. You know, that's from the moment I have the thought, I just push the button and so, yeah, I don't have. There's no, no thinking about that. We were talking about being here in the. You know the seamlessness of you know being here at the Hazleton and of you know I love this, uh, environment, I love being right here in this footprint and the fact that you know the hotel allows you to just like, come, I can walk right in step, you know, get all the function of the shelter and the food and being in this environment without any of the concern of it, right? No yeah, no maintenance. No, I never think about it when I leave. Yeah, it's handled. Think about that compared to when I had a house here, you know you have so much. Yeah, that's the thing, that's a good word handled. We just want things handled. You know Our desires. We want our desires handled and our desires are not really. I think our basic desires don't really. Maybe they evolve, it's just the novelty of the things, but the actual verbs of what we're doing are not really. I think you look at, if we look at the health category, you know where you are a you know you are at the apex level of consumer of health and longevity. Consumer of health and longevity. You know all the offerings that are available in terms of you know, from the physio that you're doing to the stem cells, to the work with David Hasse, all of those things. You are certainly at the leading edge and it shows you're nationally ranked, internationally ranked, as aging backwards. Dean: I'm on the chart. You're on the chart exactly, but I got on the chart without knowing it. It's just a function of one of the tests that I take. Somebody created sort of a ranking out of this and I was on it. It's just part of something that I do every quarter that shows up on some sort of chart. They ask you whether you want to be listed or not, and I thought it was good for um, because your doctor is listed on it too, and I. I did it mostly because david hoss he gets credit for it, you know he does it for yeah you know, it's good. It's good for his advertising and you know his marketing and I mean it's just good for. It's just good for his advertising and you know his marketing, I mean it's just good for his satisfaction and everything like that. But you know that's a really good thing because you know I created that. It was like two years I created a workshop called well, it's a lifetime extender, and then I changed it to age reversal future, because not a really interesting term, because it's in the future somewhere. Right but age reversal you can actually see right now it's a more meaningful comparison number and I had hundreds of people. I had hundreds of people on that and to my knowledge nobody's done anything that we talked about which kind of proves to you, unless it's a keen interest you can have the information and you can have the knowledge. But if it isn't actually something of central motivational interest to you, the knowledge and the information just passes by. The knowledge and the information just passes. Dan: Yeah, and I think it goes. If you have to disrupt your established habits, what do you always say? We don't want any habits except for the ones that we have already established. Right, except for the ones that are existing. Dean: Reinforce them, yeah, reinforce them and anyway, today I'm going to have to cut off early because I have, and so in about two minutes I'm going to have to jump, but I'm seeing you tomorrow and I'm seeing you the next day. It's a banner week. It's four days in a row. We'll be in contact, so, anyway, you know what we're doing in context, so anyway you know what we're doing. We're really developing, you know, psychological, philosophical, conceptual structures here. How do you think about this stuff? That's what I think about it a lot. Yeah, yeah, yeah, yeah. It's always pleasurable. Dan: Always, Dan, I will. I'll see you tomorrow At the party. That's right. Have an amazing day and I'll see you tomorrow night okay, thanks, bye.

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From the World of John Wick....this is techically a spin-off which takes place between the events of John Wick Chapter 3 and Chapter 4, the focus here is on Eve who is played by Ana De Armas.  Eve is an assassin who was initially trainied as as a ballerina, hence the title!  The Director of her "academy" is Angelica Huston who was also featured as a character in Chapter 3.  Eve is seeking revenge against a rival organization which murdered her father when she was a young child - that organization is lead by The Chancellor played by Gabriel Byrne.  And off she goes from New York City throughout Northern Europe on an increasingly violent adventure where she is tasked with defeating rival assassins through a variety of methods including her fists, grenades, flame throwers, knives, and dishes. ;) Along the way, she also encounters the "Baba Yaga" himself, John Wick once again played by Keanu Reeves.  Ken Wiseman (Live Free or Die Hard, Underworld) directs with a supporting cast also including Ian McShane, Catalina Sandino Moreno, Norman Reedus, Sharon Duncan-Brewster, and in sadly his final on-screen appearance, the late great Lance Reddick. Host & Editor: Geoff GershonEditor: Ella GershonProducer: Marlene GershonSend us a texthttps://livingforthecinema.com/Facebook:https://www.facebook.com/Living-for-the-Cinema-Podcast-101167838847578Instagram:https://www.instagram.com/livingforthecinema/Letterboxd:https://letterboxd.com/Living4Cinema/

We are back, at long last, after a lengthy break, with a new Domain Query podcast. Once again, we are answering a question from LRFotS Randale6, who draws an intriguing parallel between the current, parlous, state of the FUSA, and the old Byzantine Empire. Our friend argues that, like the Byzantines, the descendants of the Americans may find themselves one day surrounded by foreigners, speaking the languages of those foreigners, treating the English language (and the inheritance given to them by their English and European ancestors) as barbarous relics: As the west declines and dies I am struck by an eerie parallel between the USA and Byzantium. If I remember correctly it was the Byzantine Emperor Michael VIII Palaiologos who said words to the effect of "Latin is the language of barbarians". America I think is heading for the same fate, like the Eastern Romans we are increasingly finding ourselves surrounded by another group (for them it was the native Greeks). This group being primarily Latin American, typical on the mestizo side of the racial scale. Eventually I suspect the outcome will be the same, as the Eastern Romans became the Byzantines (Latin overtaken by Greek) we will become the Neo-Byzantines. We may "live on" as a polity, but we will not be the same. I am personally not sure what to make of this, it certainly seems preferable to collapse but... Will our descendants eventually mutter the words (in Spanish), "English is a foreigner's tongue"? Will this transfigured nation continue descending into decadence or will it give rise to renewal (with a distinctly Latin tinge)? As the USA before this change was the second coming of Northern Europe will this future USA be the New Southern Europe? Will we inherit the same toxic politics and power struggles from the former USA (much as Byzantium inherited the Roman Empire's political intrigues)? Your thoughts on this Didact? I went through this at some length, first by looking at the history behind the (supposed) statement of Michael VIII Palaiologos. (I'm not saying he didn't say it, I just cannot confirm it, as I am not historian enough to do so.) Then, I looked at the way the FUSA is likely to devolve and split apart, and I argued that Amerikhastan will break up into multiple nations – at least one of which will be a majority-White, majority-Christian, English-speaking country, in which aberrations and psychoses like Mohammedanism and the LGBTQWTFISTHISSHIT degeneracy, will be outlawed on pain of death. This is not merely something spawned out of my fevered brain. My own reading into and around the coming breakup of the FUSA, have led me to think that the future of the FUSA will NOT be quite as dire as what our friend predicts. It will likely be much more like what we saw in South Africa under apartheid – which is NOT a justification of that system – or Rhodesia, in which White Christians find a way to build and maintain a beacon of civilisation, in the midst of savagery and darkness around them, by rediscovering their core and roots. Note that I recorded this yesterday, before I saw how badly the riots in Clownipornia had spun out of control, and before I learned about the activation of the National Guard and the US Marines to go stomp on the rioters. Subsequent events lend, in my view, a certain authenticity and validity to the things I have described in this podcast. Reading List Victoria: A Novel of 4th Generation War by William S. Lind The Coming Civil War by Tom Kawczynski Support the War College If you like what I do, and you would like to express your appreciation, please feel free to do so here via my Buy Me a Coffee page. All funds go to upkeep of the site and podcast (well, whatever is left over after buying good Scotch, obviously…) Protect Yourself From Big Tech I make some pretty incendiary statements in this podcast, and in most of my podcasts. I can only do so because I take steps to protect myself from the Big Tech companies, and preserve my identity. You need to do the same – this is no longer optional, because if you don't, the gatekeepers WILL come for your head. If you don't know where to start, then I've got you covered right here with this post. Here are the specific steps that you can take: Make sure that your web traffic is safe and protected from prying eyes using a VPN – click here to get a massive 80% OFF on a 24-month subscription with Surfshark; Be sure also to check out Incogni, the new data and privacy management tool offered by Surfshark, which simply works behind the scenes to ensure that no malign actors can take advantage of your data ever again; Another solid VPN option for you is Atlas VPN, brought to you by the same company that creates NordVPN; The best SSD drive that you can get right now, with blazing fast speeds and near-native storage capabilities, is probably the SanDisk Extreme 1TB Portable SSD with NVMe technology – I bought this myself to keep a moving backup of all of my files, it's the size of a credit card, and it's absolutely superb; Build Your Platform Get yourself a proper domain for your site or business with Namecheap; Put your site onto a shared hosting service using A2Hosting for the fastest, most secure, and stable hosting platform around – along with unlimited email accounts of unlimited size; Create beautiful websites with amazing, feature-rich content using Divi from Elegant Themes; Stand for Western Civilisation Buy yourself a proper Bible; Get your Castalia Library books here; Buy yourself a proper knife for personal defence;

One of the most popular sports in North America and Northern Europe is ice hockey. Ice hockey, like all popular sports, has undergone considerable changes since its inception. In fact, hockey has a rather surprising origin and a relationship to other sports that many people are unaware of.  Today, professional hockey is a multibillion-dollar business, and it is played internationally and at the Olympics by both men and women.  Learn more about ice hockey and its origins on this episode of Everything Everywhere Daily. ***5th Anniversary Celebration RSVP*** Sponsors Newspapers.com Get 20% off your subscription to Newspapers.com Mint Mobile Cut your wireless bill to 15 bucks a month at mintmobile.com/eed Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Stitch Fix Go to stitchfix.com/everywhere to have a stylist help you look your best Stash Go to get.stash.com/EVERYTHING to see how you can receive $25 towards your first stock purchase and to view important disclosures. Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

Today special guest, Kate Olson (the Mystic in the Woods) joins us! Kate is a priestess and Seidr practitioner whose work is centered around reclaiming the sacred feminine and reintegrating the feminine into our collective consciousness and our individual lives.   Sitting at the intersection of history, psychology, and spirituality Kate weaves together the Pre-Christian traditions of Northern Europe and the Lineage of The Rose to hold truly transformational spaces. In today's episode we're discussing: Unearthing Christian programming in the depths of the shadow  Mary Magdalene & the truth about the sacred feminine  What it means to be a priestess  What Avalon is  Working with dragons  Work with Kate: https://linktr.ee/themysticinthewoods     WORK WITH ME:   Get on the waitlist for my DEMON THEMED RETREAT in New Orleans this coming Halloween!  https://www.kristenramezzana.com/demon-retreat    Snag a spot in the next round of Defense Against the Dark Arts! We kick off in June: https://www.kristenramezzana.com/defense-against-the-dark-arts Join the Infernal Membership! There are 3 tiers to choose from: https://www.kristenramezzana.com/infernal-memberships Grab the replay of the Spirit Pyramid Masterclass here: https://www.kristenramezzana.com/offers/KN7Rb5Ev/checkout Catch a replay of last summer's masterclasses, inspired by my ayahuasca experience: https://www.kristenramezzana.com/store Follow Kristen on IG: @the_underworld_queen   

Merlyn Silva - Field Trip (Original Mix) Senescence - Sofa Beats SOFABEATS159 1. Merlyn Silva - Field Trip (Original Mix) 2. Merlyn Silva - Meandering 3. Merlyn Silva - Falls Upwards (Original Mix) 4. Merlyn Silva - Unlearning (Original Mix) 5. Merlyn Silva - Red Sky Thinking (Original Mix) 6. Merlyn Silva - Ecocentrism 7. Merlyn Silva - The Swing That Swung (Original Mix) 8. Merlyn Silva - Senescence (Original Mix) Merlyn Silva returns with his fourth album Senescence; a kaleidoscopic ode to the gentle passage of time. Wandering between transcendent downtempo journeys and wiggly dancefloor mischief, Senescence is a refinement of Merlyn's leftfield take on psychedelic electronic music. From the euphoric downtempo of "Unlearning" to the mooching grooves of "Meandering", Senescence creates a space where acousmatic field recordings can drink chai and high-five with contemporary synth workouts and dank midtempo beats. As the album evolves it's hard not to notice the parallel to the dramatic seasons of Northern Europe, staring lighthearted and optimistic before culminating in the introspective deepness of title track.

Tony watched the Pacers win last night! Elon disappointed, US warns Venezuela now poses 'highest risk' for American travelers, Travel warning for US citizens heading to Italy, In Gaza, this is not a surprise, Is a Les Grossman movie in the works? Trump asking SCOTUS to allow Executive Branch to continue with specific deportations, Charles Barkley smoking cigar at Commission Row. You can smoke cigars at Commission Row? Diego Morales is now in Turkey, Leftists continue to obsess on Micah Beckwith, Greg Taylor claimed that Tony was "too afraid to talk to him" on air, Kyra Sedgwick has a major case of the TDS, Baby think it over dolls, WNBA Finds No Evidence Of Racist Fan Behavior At Angel Reese Vs. Caitlin Clark Game Trump suspends all student visas temporarily to expand social media screening of international students to the US, Trump has informed Canada that it will cost $61B if they want to be a part of the Golden Dome System, Female secret service agents fighting in front of Obama's DC house, U.S. military is doubling down in Northern Europe in a quest to make NATO more lethal, Pacers never relented last night See omnystudio.com/listener for privacy information.

Trump suspends all student visas temporarily to expand social media screening of international students to the US, Trump has informed Canada that it will cost $61B if they want to be a part of the Golden Dome System, Female secret service agents fighting in front of Obama's DC house, U.S. military is doubling down in Northern Europe in a quest to make NATO more lethal, Pacers never relented last nightSee omnystudio.com/listener for privacy information.

When it comes to battery storage deployment in Europe, most of the attention has been focused on familiar markets like the UK, Germany, and southern Europe. But in the background, a quieter shift has been taking place in the Nordics - one that's now starting to accelerate.Long seen as too stable, too hydro-dominated, or simply too slow, the Nordic markets were largely overlooked by early battery investors. Yet growing volatility, falling capex, and the evolving needs of a decarbonising grid have started to change the picture.In this episode of Transmission, we explore what's driving battery investment in Sweden, Finland, and beyond. From market signals and dispatch dynamics to cross-border optimisation and grid readiness, this conversation offers a window into a part of the European market that's now waking up and scaling fast. Quentin speaks with Nicklas Bäcker, Co-Founder & Chief Strategy Officer at Ingrid Capacity. Over the course of the conversation, you'll hear about:Why the Nordics were initially overlooked: How the prevalence of dispatchable hydro capacity led many investors to undervalue the incremental role of batteries in grid flexibility.Shifting storage economics: How declining capex, increased price volatility, and evolving ancillary service markets have improved the commercial viability of BESS in the region.Scaling rapidly in a new market: Insights into how more than €250 million was raised to deliver more than 200 MW of battery capacity within a compressed timeframe.Complementing hydro with fast-response assets: Why batteries offer unique value even in hydro-heavy systems. From frequency control to short-duration balancing and market arbitrage.A cross-border approach to Nordic flexibility: How project developers are expanding into Finland and other markets, and what differentiates the Nordic power system in a European context.About our guest:Nicklas Bäcker is Chief Strategy Officer at Ingrid Capacity, one of the fastest-growing battery storage platforms in Northern Europe. With a background in energy markets and infrastructure strategy, Nicklas plays a key role in shaping the company's growth across Sweden, Finland, and other European markets. Ingrid Capacity currently operates over 200 MW/MWh of battery storage, with an additional 200 MW/MWh under construction—positioning it as a first mover in delivering large-scale flexibility to the Nordic grid. Nicklas brings strategic insight into project development, market entry, and the role of storage in accelerating electrification across Europe. For more information on Ingrid Capacity, head to their website.About Modo EnergyModo Energy helps the owners, operators, builders, and financiers of battery energy storage solutions understand the market - and make the most out of their assets.All of our podcasts are available to watch or listen to on the Modo Energy site. To keep up with all of our latest updates, research, analysis, videos, podcasts, data visualizations, live events, and more, follow us on LinkedIn or Twitter. Check out The Energy Academy, our bite-sized video series breaking down how power markets work.

When it comes to battery storage deployment in Europe, most of the attention has been focused on familiar markets like the UK, Germany, and southern Europe. But in the background, a quieter shift has been taking place in the Nordics - one that's now starting to accelerate.Long seen as too stable, too hydro-dominated, or simply too slow, the Nordic markets were largely overlooked by early battery investors. Yet growing volatility, falling capex, and the evolving needs of a decarbonising grid have started to change the picture.In this episode of Transmission, we explore what's driving battery investment in Sweden, Finland, and beyond. From market signals and dispatch dynamics to cross-border optimisation and grid readiness, this conversation offers a window into a part of the European market that's now waking up and scaling fast. Quentin speaks with Nicklas Bäcker, Co-Founder & Chief Strategy Officer at Ingrid Capacity. Over the course of the conversation, you'll hear about:Why the Nordics were initially overlooked: How the prevalence of dispatchable hydro capacity led many investors to undervalue the incremental role of batteries in grid flexibility.Shifting storage economics: How declining capex, increased price volatility, and evolving ancillary service markets have improved the commercial viability of BESS in the region.Scaling rapidly in a new market: Insights into how more than €250 million was raised to deliver more than 200 MW of battery capacity within a compressed timeframe.Complementing hydro with fast-response assets: Why batteries offer unique value even in hydro-heavy systems. From frequency control to short-duration balancing and market arbitrage.A cross-border approach to Nordic flexibility: How project developers are expanding into Finland and other markets, and what differentiates the Nordic power system in a European context.About our guest:Nicklas Bäcker is Chief Strategy Officer at Ingrid Capacity, one of the fastest-growing battery storage platforms in Northern Europe. With a background in energy markets and infrastructure strategy, Nicklas plays a key role in shaping the company's growth across Sweden, Finland, and other European markets. Ingrid Capacity currently operates over 200 MW/MWh of battery storage, with an additional 200 MW/MWh under construction—positioning it as a first mover in delivering large-scale flexibility to the Nordic grid. Nicklas brings strategic insight into project development, market entry, and the role of storage in accelerating electrification across Europe. For more information on Ingrid Capacity, head to their website.About Modo EnergyModo Energy helps the owners, operators, builders, and financiers of battery energy storage solutions understand the market - and make the most out of their assets.All of our podcasts are available to watch or listen to on the Modo Energy site. To keep up with all of our latest updates, research, analysis, videos, podcasts, data visualizations, live events, and more, follow us on LinkedIn or Twitter. Check out The Energy Academy, our bite-sized video series breaking down how power markets work.

本期概要：篮球：回顾最近比赛，分析关键回合与球员表现，预测NBA总决赛。旅行：沈阳婚礼印象；越南街头美食与摩托之旅；丹麦自行车游与瑞典群岛自驾。生活工作：分享如何平衡远程工作、篮球与旅行，以及推荐相关线上课程。未来预告：东南亚背包游攻略、北欧隐藏景点、更多访谈与实用干货。Episode Overview:Basketball: Recap recent game highlights, player performance, and NBA Finals predictions.Travel: Shenyang wedding insights; Vietnam street food and motorbike tours; Denmark bike tour and Sweden archipelago road trip.Life & Work: Tips for balancing remote work with basketball and travel; recommended online courses.What's Next: Upcoming Southeast Asia backpacking guides, Northern Europe hidden spots, and more interviews.

Industries can significantly accelerate their energy transition with the service my guest provide – a service that, unlike in most of Europe, has been used in Northern Europe for decades. It's called Energy as a Service. What can the rest of Europe learn from the Nordic approach? What works, and what doesn't? To answer these questions, I'm joined by Jonas Sjölander, the CEO of energy company Adven. Studio Energie: - Spotify https://open.spotify.com/show/0KlohEe25OsPECVzHLPdf5?si=77856cf560574df9 - Apple Podcasts https://podcasts.apple.com/us/podcast/studio-energie/id1356135690 - Soundcloud https://soundcloud.com/studio-energie

Bongani Bingwa checks in with UK Correspondent Adam Gilchrist for a look at global developments making headlines. First,mounting tension in Northern Europe as Russia rapidly builds up military forces near Finland’s border, raising NATO alarm just a year after Finland’s accession; in France, famed actor Gérard Depardieu is convicted of sexual assault, receiving an 18-month suspended sentence in a case seen as pivotal for the country’s #MeToo movement; and in Turkey, scientists solve the ancient mystery of the “Gate to Hell” at Hierapolis, revealing that lethal carbon dioxide emissions not supernatural forces were behind the ritual animal deaths, shedding light on a place once feared as divine and now understood as a natural wonder. 702 Breakfast with Bongani Bingwa is broadcast on 702, a Johannesburg based talk radio station. Bongani makes sense of the news, interviews the key newsmakers of the day, and holds those in power to account on your behalf. The team bring you all you need to know to start your day Thank you for listening to a podcast from 702 Breakfast with Bongani Bingwa Listen live on Primedia+ weekdays from 06:00 and 09:00 (SA Time) to Breakfast with Bongani Bingwa broadcast on 702: https://buff.ly/gk3y0Kj For more from the show go to https://buff.ly/36edSLV or find all the catch-up podcasts here https://buff.ly/zEcM35T Subscribe to the 702 Daily and Weekly Newsletters https://buff.ly/v5mfetc Follow us on social media: 702 on Facebook: https://www.facebook.com/TalkRadio702 702 on TikTok: https://www.tiktok.com/@talkradio702 702 on Instagram: https://www.instagram.com/talkradio702/ 702 on X: https://x.com/Radio702 702 on YouTube: https://www.youtube.com/@radio702 See omnystudio.com/listener for privacy information.

Bongani Bingwa checks in with UK Correspondent Adam Gilchrist for a look at global developments making headlines. First,mounting tension in Northern Europe as Russia rapidly builds up military forces near Finland’s border, raising NATO alarm just a year after Finland’s accession; in France, famed actor Gérard Depardieu is convicted of sexual assault, receiving an 18-month suspended sentence in a case seen as pivotal for the country’s #MeToo movement; and in Turkey, scientists solve the ancient mystery of the “Gate to Hell” at Hierapolis, revealing that lethal carbon dioxide emissions not supernatural forces were behind the ritual animal deaths, shedding light on a place once feared as divine and now understood as a natural wonder. 702 Breakfast with Bongani Bingwa is broadcast on 702, a Johannesburg based talk radio station. Bongani makes sense of the news, interviews the key newsmakers of the day, and holds those in power to account on your behalf. The team bring you all you need to know to start your day Thank you for listening to a podcast from 702 Breakfast with Bongani Bingwa Listen live on Primedia+ weekdays from 06:00 and 09:00 (SA Time) to Breakfast with Bongani Bingwa broadcast on 702: https://buff.ly/gk3y0Kj For more from the show go to https://buff.ly/36edSLV or find all the catch-up podcasts here https://buff.ly/zEcM35T Subscribe to the 702 Daily and Weekly Newsletters https://buff.ly/v5mfetc Follow us on social media: 702 on Facebook: https://www.facebook.com/TalkRadio702 702 on TikTok: https://www.tiktok.com/@talkradio702 702 on Instagram: https://www.instagram.com/talkradio702/ 702 on X: https://x.com/Radio702 702 on YouTube: https://www.youtube.com/@radio702 See omnystudio.com/listener for privacy information.

Leading into the Commodities Global Expo 2025, happening on May 11–13 at the Four Seasons in Fort Lauderdale, Florida, we speak with First Nordic Metals (TSX.V: FNM | FNSE: FNMC SDB | OTCQB: FNMCF) to explore the company's progress and prospects in advancing gold exploration projects in Northern Europe.In this insightful interview, President Adam Cegielski discusses why investors should take a closer look at the company's projects in Sweden and Finland, highlighting the potential of the Barsele Gold Project in Northern Sweden, a joint venture with Agnico Eagle Mines Limited. He also shares key milestones and ongoing efforts to establish Europe's next gold camp.Secure your spot at the Commodities Global Expo 2025 and connect with First Nordic Metals: https://topshelf-partners.com/Discover First Nordic Metals' full portfolio here: https://firstnordicmetals.comWatch the full YouTube interview here: https://youtu.be/m2mFqNxvX_0 And follow us to stay updated: https://www.youtube.com/@GlobalOneMedia?sub_confirmation=1

Hear from Zeynep Tunc at SAS, who is leading risk management activities across Northern Europe, to learn about AgenticAI, a groundbreaking approach to decision making that interacts dynamically with its environment to achieve specific goals. Key topics: How AgenticAI differs from traditional AI through dynamic environmental interaction The technology behind the revolution: reinforcement learning, decision theory, and cognitive modeling Real-world applications in autonomous vehicles, loan approvals, portfolio management, and collections Critical ethical considerations including transparency, accountability, and bias mitigation Featuring insights from cutting edge research, including a Cambridge University project on self-driving cars, this episode maps the future landscape of AI-driven decision making. Relevant links: Rethinking risk: Smarter models, better decisions Discover your organisation's Gen AI preparedness vs others - try the SAS GenAI benchmark tool    Speaker's Bio Zeynep Tunc is a credit risk professional with experience managing originations, customer management, and collections teams for consumer and small business portfolios. She joined SAS in 2022 and is currently leading risk management activities across Northern Europe. Zeynep is passionate about driving automation, seamless customer experiences, convergence of credit and fraud evaluations across customer lifecycle, AI-driven customer engagements, and working with clients to support near and long-term strategic roadmaps to drive value. Before joining SAS, Zeynep held key roles at financial institutions including Citibank, HSBC, Toyota Finance, and UniCredit, as well as software vendors such as FICO. Over the years, GARP and SAS have partnered to bring risk practitioners unique insights on a variety of topics related to risk management. Now we present a series of podcasts focused on making financial risk-based decisions in light of the rapid evolution of artificial intelligence and machine learning. About SAS SAS is a global leader in data and AI. We help organizations transform data into trusted decisions faster by providing knowledge in the moments that matter. No matter how you prioritize risk, SAS has proven solutions and best practices to help organizations establish a risk-aware culture, optimize capital and liquidity, and meet regulatory demands. SAS® provides on-demand, high-performance risk analytics to ensure greater efficiency and transparency. Strike the right balance between short- and long-term strategies. And confidently address changing regulations and manage compliance. Discover why 90% of the Fortune 100 use SAS. sas.com/riskmanagement.

This week on Vietnam Innovators (English edition), we welcome Mads Werner, CEO and Co-founder of Ekko. After many years working across Northern Europe and Singapore, Mads decided to settle in Vietnam in 2018 - a country where he spent part of his youth and developed a deep affection for its culture and people.In 2022, recognizing the urgent need for improved financial well-being among workers in Vietnam, Mads and his co-founders launched Ekko - a pioneering fintech application specializing in earned wage access (EWA). Ekko allows employees to access a portion of their earned wages at any time during the month, rather than waiting for a fixed payday. This service enables workers to manage unexpected financial needs without resorting to high-interest loans or predatory lending.For businesses, Ekko serves not only as a valuable employee welfare tool but also as a solution that enhances their Environmental, Social, and Governance (ESG) performance, while strengthening employee engagement and satisfaction.Listen to this episode on YoutubeAnd explore many amazing articles about the pioneers at: https://vietcetera.com/vn/bo-suu-tap/vietnam-innovatorFeel free to leave any questions or invitations for business cooperation at hello@vietnaminnovators.com

This is a special concert edition of Live N' Local featuring the String Orchestra of New York City (SONYC) performing NORTHERN LIGHTS – a chamber concert program of string music focusing on composers from Northern Europe whose music brings vibrant, unique colors to the stark landscapes. It was recorded live on March 30, 2025 at the Church of the Good Shepherd to a full house. Program: G. Bacewicz – Quartet #3 J. Sibelius – Suite Champetre R. Gliere – String Sextet Musicians: Violin: Anna Lim, Arthur Moeller, Keiko TokunagaViola: Jessica Thompson, Molly GoldmanCello: Mihai Marica, Kirsten JerméBass: Dominic Law

Do you know where Spotify was created? Do you know how much innovative technology comes from Northern Europe? What happens when Nordic innovation meets the fast-paced world of U.S. entrepreneurship? In this episode of Entrepreneurial Thinkers, Rob sits down with Thomas Logstrup Riebs, the Los Angeles based partner at Traksjon, the expansion agency of record, helping Nordic and European companies and innovators expand to the largest markets in the United States.They unpack the mindset that fuels success across borders. From navigating cultural and political shocks to seizing opportunities in Southern California's booming economy, Thomas shares his own personal journey from Denmark to Los Angeles — and the lessons he's learned along the way. Whether you're an entrepreneur or executive eyeing international growth or just love a good story about risk, resilience, and reinvention, this conversation is packed with sharp insights, real-world examples, and a refreshing take on what it really takes to thrive in the U.S. market.Feel free to follow and engage with THOMAS here:LinkedIn: https://www.linkedin.com/in/thomasriebs/Website: https://traksjon.aveltsagency.com/We're so grateful to you, our growing audience of entrepreneurs, investors and community leaders interested in the human stories of the Entrepreneurial Thinkers behind entrepreneurial economies worldwide.As always we hope you enjoy each episode and Like, Follow, Subscribe or share with your friends. You can find our shows here, and our new Video Podcast, at “Entrepreneurial Thinkers” channel on YouTube. Plug in, relax and enjoy inspiring, educational and empowering conversations between Rob and our guests.¡Cheers y gracias!,Entrepreneurial Thinkers Team.

The influence of Greece and Rome on Western governance can't be understated. But what of the Norse, the other great Western society whose intrepid nature continues to shape Northern Europe to this very day? Most governments would consider themselves lucky to have survived for two centuries (as America has, for instance), yet the subject of this week's episode has endured for a thousand years and them some. Get ready to learn "all the things" about the Althing, the oldest parliament in the world!

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

In 1845, a novel pathogen attacked potato fields across Europe, from Spain to Scandinavia—but only in Ireland were the effects apocalyptic. At least one million Irish people died, and millions more scattered across the globe, emigrating to new countries and continents. Less than fifty years after the union of Ireland with the rest of Great Britain, the newly formed United Kingdom—the most powerful country in the nineteenth-century world—failed millions of its own citizens, leading to decades of poverty, ecological ruin, and collective trauma. How did this happen? Today’s guest Padraic Scanlan recontextualizes the disaster’s origins, events, and consequences in his new book “Rot: An Imperial History of the Irish Famine.” We situate the Irish Great Famine in a larger history of economic consolidation and exploitation caused by British policies toward Ireland. The blight that decimated the potato plants was biological, but the Famine itself was manmade, caused by the British government’s structures of land ownership, labor, and rent collection. The real tragedy of the Famine wasn’t that the British maliciously intended and propagated starvation, but that their efforts to address the “Irish Question” only exacerbated the problem.See omnystudio.com/listener for privacy information.

This week, we sit down with Sarah to talk about her recent 14-night Northern Europe sailing to Norway and Scotland! Hear Sarah talk about her time on Nieuw Statendam and what she did at her different ports of call! Use our code "CC15" for 15% off your order at ⁠The Cruise Maps⁠Ready to book a cruise with Cruise Conversations?⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Fill out our form or send us a text at (704) 313-8556 for latest pricing!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Have a question or topic suggestions for a future episode? DM us on Instagram ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@CruiseConversations⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or send us an email at cruiseconversations@gmail.com.Follow along on social media!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Tik Tok⁠⁠⁠⁠⁠⁠⁠

Thanks to the world's largest ancient human gene bank — which includes bones and…

Thanks to the world's largest ancient human gene bank — which includes bones and…

The Hanseatic League was a major player in Northern Europe for centuries, it dominated trade in the North and Baltic Seas, fought wars with rival powers, and dictated terms to princes. But the League was not a state, proto-state, or quasi-state, it was a collection of Merchants, Guilds, and Towns.Time Period Covered: 1143-1441Notable Events/Developments: Founding of Lubeck, Formation of the Hanseatic League, Hanseatic Boycotts of Bruges (1280-1282, 1358-1360, 1388-1391), Danish-Hanseatic War, The Confederation of Cologne, Dutch-Hanseatic War

The Norman Conquest of 1066, culminating in the legendary Battle of Hastings, is perhaps the greatest turning point in the history of the English nation. It was a year that changed the fate of England forever, forging empires, and settling continents. And yet, despite its infamy and significance, the true nature of those totemic events are often forgotten. So what happened in the build up to the Battle of Hastings? The dramas of 1066 were set in motion by a succession crisis in 975 AD, following the death of King Edgar. England by that time was the wealthiest and best run government in Northern Europe, a kingdom of united English speaking peoples, established by Alfred the Great and his successors. Following the mysterious death of Edgar's first son, Edward, his second son, Æthelred - later known as ‘The Unready' - took the throne. For many years his kingdom flourished, until disaster struck: the Vikings returned to reign terror upon the Anglo-Saxon people, under the leadership of the terrifying Olaf Tryggvason, King of Norway. With his coffers straining, his people enslaved, and his lands shrinking, Æthelred, now wed to the foreign Emma of Normandy, finally decided to take drastic action, and weed the Vikings out once and for all. So it was that with the dawning of the millennium, a terrible, bloody massacre began…. Join Tom and Dominic as they set out upon one of greatest narratives in all English history, with the build up to 1066 and the Battle of Hastings. Would England survive the wrath of the Vikings? EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude  Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

On Episode 119, I speak with Kate Olson who is a priestess and Seidr practitioner whose work is centered around reclaiming the sacred feminine and reintegrating the feminine into our collective consciousness and our individual lives. Sitting at the intersection of history, psychology, and spirituality Kate weaves together the Pre-Christian traditions of Northern Europe and the Lineage of The Rose to hold truly transformational spaces. I learned about Kate through the Instagram algorithms somehow along the way. Her handle is @themysticinthewoods and I just appreciated the sharpness in which she delivers information and how much that she knows, and that she's a scholar. She's a great teacher, she's down to Earth, she's fun and full of information! We speak about so many things, but notably the Witch Wound and the church's creation of the Devil! It's all so fascinating. Learn more about Kate here Watch on YouTube To learn more about me (Karen) and the work that I do, go to rebalancewithreiki.com - if you are local to Northern NJ and you'd like to check out my store front you can visit my page moonmagicwellness.com. For more information about my online course Spiritual Seekers 101 go here. For more info and to book a distance healing session with me go here.

ENGLISH TRANSCRIPT BELOWEn este episodio, mi entrevistado es Cesar Pineda, sociólogo por la Universidad Autónoma Metropolitana. Obtuvo el Doctorado en Ciencias Políticas y Sociales y la Maestría en Estudios Latinoamericanos, ambos con mención honorífica en la UNAM. Realizó estancias posdoctorales en el Instituto de Investigaciones Económicas y en la Universidad Autónoma Metropolitana Azcapotzalco. Su investigación se centra en la contradicción del capital en la naturaleza, los movimientos sociales, la autonomía, el Estado y la comunidad. Investigador Nivel I en el Sistema Nacional de Investigadores, es profesor de asignatura en la Facultad de Ciencias Políticas y Sociales de la UNAM. A partir de 2024 es profesor-investigador de tiempo completo en el Instituto de Investigaciones José María Luis Mora. Es activista y acompañante en múltiples movimientos sociales.Notas del Episodio* La teoria y proceso del capital como metabolismo social* Biomercantilizacion* El problema de clase* Consecuencias escondidas del ecoturismo* Limites* Autoregulacion de las comunidades* Construyendo comunidad en la ciudad* Autonomia es la clave* Un mundo donde quepan muchos mundosTareaPagina profesional César Enrique Pineda (Ensayos, Libros, Proyectos)Twitter de CesarFacebook de CesarTranscripcion en EspanolChris: [00:00:00] Bienvenido César, al podcast El Fin del Turismo. Muchas gracias por estar dispuesto a hablar conmigo hoy. Me gustaría comenzar preguntándote, ¿Dónde te encuentros hoy y cómo se ve el mundo para ti allá? Cesar: Yo habito en Ciudad de México. Desde hace tiempo estoy haciendo una investigación, de nuevo, la continuidad del proceso del proceso del aeropuerto. Entonces estoy yendo muchas veces hacia Texcoco hacia el oriente de la ciudad, hacia el viejo lago de Texcoco, entonces tengo una doble mirada, la mirada urbana tradicional donde vivo y donde doy clases, que es en la UNAM y en el Mora, y por el otro lado, los pueblos, la comunidad y el el sistema lacustre al que estoy yendo cotidianamente.Chris: Y cómo va eso en Texcoco, si te puedo preguntar?Cesar: Va bien, creo que el frente de pueblos en defensa de la tierra ha tenido un nuevo triunfo. Y creo que es un nuevo avance, es un movimiento un poco anómalo en México porque [00:01:00] prácticamente ha ganado todas sus batallas, ha detenido los dos aeropuertos, ha liberado a sus presos y ahora ha logrado proteger el territorio.Y hoy se encuentran frente a un nuevo reto que es ser gobierno local, no? Entonces, en todas ha triunfado al final, a pesar de los costos enormes, pues que ha sufrido por la represión, por la persecución, por la precariedad también por la que viven muchos de sus miembros. Pero creo que van muy bien.Chris: Claro, wow, pues, qué bueno, qué hermosa resultado no? Cesar, parece, que mucho de tu trabajo, se basa en lo que podemos llamar la conversión de la naturaleza en capital, o al menos así es como los teóricos lo han descrito tradicionalmente. Me gustaría preguntar, ¿Cómo ves que eso sucede en el mundo del turismo, la conversión de naturaleza en capital para, para empezar, para darnos un [00:02:00] base de seguir? Cesar: Sí, bueno, hay que decir que lo que he tratado de también estudiar o teorizar. Cuando teorizamos hacemos generalizaciones. La teoría es una generalización para poder dialogar en contextos distintos, en casos distintos, sino cada caso por supuesto, es totalmente distinto que el otro por su historicidad, por su localidad, por su particularidad.Cuando teorizamos tratamos de hacer una generalización válida para muchos casos. Entonces, y eso nos permite a dialogar y pensar a muchos con una misma forma de nombrar y conceptualizar. Entonces, ese trabajo de conceptualización y teorización lo he hecho en la idea de cómo intentar comprender, se despliega efectivamente el capital territorialmente. Generalmente pensamos al capital solo como relaciones dinerarias, como inversiones y como ganancias, de hecho, compensamos el capital como, la [00:03:00] cosa, el dinero, en todo caso, como riqueza material, mercancías, puede ser ropa, puede ser autos, pero en general, el capital es un proceso. Que es lo que plantea a Marx, y el proceso es cómo la gente se organiza, organiza el trabajo, unos trabajan para otros y cómo toman efectivamente de la naturaleza lo que necesitan para producir nuevas mercancías o nuevos valores de uso, que es lo que, la utilidad que es lo que le llama Marx.En ese sentido, producir muchos valores de uso requiere necesariamente, de algún vínculo con la naturaleza. Ese vínculo Marx le llama metabolismo social porque es un vínculo, no solo, porque tomas lo que necesitas, los materiales, por decir así, algunos les llaman recursos en la economía. Generalmente en la ecología política o en la agro ecología les llamamos bienes [00:04:00] naturales. Porque no son cosas para simplemente recursos que están ahí disponibles para gastarse. Y ese vínculo que hoy se ha desarrollado todavía más con algunos teóricos de que han seguido la idea de metabolismo social de Marx, plantean siguiendo también algunas ideas de Marx, que es la forma de organizarnos, de organizar el trabajo. El trabajo es el vínculo con la naturaleza y ese vínculo es a la vez un intercambio de materia y de energía con los ecosistemas locales. Ese intercambio este más le llama metabolismo. Entonces, digo todo esto porque es muy importante pensar como lo que le llamamos la economía, desarrolla ciertas formas de actividad, de trabajo material y no solo de intercambios dinerarios y monetarios, porque a veces parece que una actividad da muchas ganancias y podría estar, tomando, por ejemplo, de la naturaleza, [00:05:00] demasiados bienes naturales, aunque produzca en realidad muchas ganancias, monetarias.Y en ese sentido, lo que he estado estudiando es precisamente cómo se despliegue el capital, buscando por decir así, lo que necesita de los ecosistemas, pero de los ecosistemas no necesita todo a veces, en ocasiones, si necesita todo el ecosistema, que eso es lo que voy a explicar, rapidísimo ahorita.Pero en otras ocasiones, necesita solo uno de los bienes naturales, necesita tierra para cultivar y entonces acapara sea comprando, sea despojando, sea rentando la tierra. Por el otro lado, puede no necesitar el suelo para producir, no solo es la tierra para producir, sino que además necesita que esa tierra tenga climas.Esto parece, no tan de sentido común. Lo tienen mucho más claro todos los campesinos, pero es evidente que en ciertas zonas se dan ciertas, [00:06:00] especies y en otras, por ejemplo en lugares fríos, se dan más pues la producción boscosa y por tanto, la producción, se cultiva pino y eucalipto. Y en los trópicos se cultivan frutas.Entonces las inversiones económicas que le podríamos llamar el capital, pero ese capital es un proceso como he dicho, reorganiza los trabajadores, a las trabajadoras. Organiza también la relación con la naturaleza o la reorganiza. Entonces, doy estos ejemplos siempre porque son muy ilustrativos de lo que sucede, por ejemplo, si hay más inversiones para cultivar, para producción maderera. La producción, obviamente los quien invierte requiere su ganancia rápido. Entonces tienes que invertir y tener ganancias. Tienes que invertir y vender rápidamente la madera, por ejemplo. Por tanto, pues, se cultivan las especies que crezcan más [00:07:00] rápido.Y por como crecen más rápido, necesitan más agua. Si necesitan más agua, agotan los mantos acuíferos. Aquí tenemos una consecuencia directa de la organización humana en la naturaleza, en como reorganizarla porque va sustituyendo el bosque nativo y lo sustituyes por especies que solo son las que se pueden vender, en este caso, pino y eucalipto.Ahí está claro, como entonces, se reorganiza el tiempo, a los trabajadores, por ejemplo. Si hay todos los trabajadores de la industria forestal que les ofrecen un tipo de trabajo y la relación con el agua, con los ecosistemas locales y con las especies que cultivas, ahí está todo el circuito de lo que organiza.Entonces, cuando pensamos en inversiones, no estamos pensando generalmente en lo que hay detrás. Así podríamos seguir la producción de un auto, la producción de algodón para nuestra ropa, la producción de cristal, la producción de hierro, de plásticos, todo se puede, pensar así. Y también dentro [00:08:00] de las formas de despliegue de la naturaleza, he pensado que haya en ocasiones, hay otra forma que le llamo bio mercantilización turística, que es acaparar ecosistemas completos para ponerlos, por decir así, poner a las ballenas, poner a los caimanes a trabajar, que es una forma de decirlo en el sentido de la renta de la tierra, la renta de los ecosistemas y sobre todo, la gran industria que se construye alrededor de los enclaves turísticos.Todo esto constituye una nueva relación con la naturaleza que es, creo la que vamos a estar conversando en tu programa, porque no modifica o no solo se le ha visto generalmente al turismo como una industria benévola porque no tiene chimeneas. Es muy distinta, por ejemplo, de pues de la industria petrolera, que es la que generalmente pensamos que es la única sucia.Pero la industria turística es [00:09:00] una industria. Lo que pasa es que es una industria de servicios. Es una industria también global. También es monopólica. O sea que está concentrada en pocas corporaciones y cambia, por supuesto, la forma de organizarnos alrededor de los ecosistemas.Chris: Wow. Me ha dejado pensar mucho en como las cosas que parecen como tours o recorridos, quizás podrían estar promocionados como ecológicas o ecológicas, caminatas en el bosque o igual esos recorridos en el mar, en el Yucatán o aquí en Oaxaca para ir a solo ver las las ballenas o tortugas, etc. ¿Es un poco así de lo que estás hablando, no? Cesar: Sí. Ahora hay que decir que estos servicios que tú mencionas generalmente que a veces les ponen el nombre eco turístico, son las de menor [00:10:00] producción de valor o mejor dicho, no producen valor, sino solo hay intercambio dinerario. Pero las que tienen mayor producción de valor son la enorme infraestructura global, los hoteles y las aerolíneas. Y estos son controlados evidentemente por las grandes corporaciones y tienen un impacto gigantesco. Es decir, cuando nosotros pensamos que vamos a hacer una actividad también en Oaxaca, por ejemplo, como tú mismo dices, y que estamos viendo una actividad muy linda de reproducción de la vida de las tortugas. No estamos pensando en toda la cadena de mercancías que es una cadena de servicios que también no solo tiene nuestra huella ecológica, sino de cómo reordenan las inversiones los territorios.En México, por ejemplo, pasamos en alrededor de principios del siglo XXI, de 7 millones de turistas internacionales a 30 o 35 millones.Es decir, en 20 años, prácticamente se ha triplicado el [00:11:00] volumen de, turistas. Ahora, esos turistas no, además, siempre pensamos incluso los gobiernos, incluso el último gobierno ha promovido todavía más el turismo, porque se supone que eso es totalmente benéfico, porque obviamente traen una derrama económica para lugares generalmente también que son pobres.Pero el problema de esta percepción es que no estamos, quizá a veces teniendo una perspectiva crítica donde evidentemente se va formando también una división del trabajo social y una división de la naturaleza y quién accede a ella y para qué. Son las elites mundiales, es decir, también los trabajadores asalariados del norte, que tienen mayor recursos y mayor seguridad económica, los que tienen más tiempo libre y también más recursos para acceder al ocio y la diversión.Las clases bajas no. Entonces hay una división de entrada por el [00:12:00] dinero, por el acceso, quien puede acceder al primero, al tiempo libre. Pero no todo mundo que tenga tiempo libre tiene acceso a los servicios de ocio, diversión y turísticos. Entonces, aquí hay una doble división, una división de clase, ya viéndolo así, vamos viendo que entonces los ecosistemas no se usan simplemente, por todos, de manera igualitaria, sino que unos tienen más acceso y otros no. O unos más tienen acceso de manera paulatina y otros mucho más esporádicamente que es esa división de clase. Pero la otra división que es muy importante es el consumo, es decir, convertir, por eso le llamo bio mercantilización, en el sentido de convertir a los ecosistemas en una mercancía que vender, esa mercancía no te la puedes llevar como, como otras, que si se producen con la mano humana, sino ecosistemas que están puestos al [00:13:00] servicio de la renta, pero también a un nuevo control. Y esto es importante, un nuevo control, del ecosistema.Generalmente casi todos los ecosistemas del mundo tienen una gestión hasta hace muy poco tenían una gestión comunitaria. Esta gestión no es solo, que la gente comparta los bienes naturales, sino que hay reglas para compartir los bienes naturales. La premio Nobel de economía Ostrom descubrió curiosamente, se viene a descubrir en las ciencias sociales algo que en realidad los pueblos y las comunidades realizan desde hace cientos de años. O sea, para ellos no es un descubrimiento, es su forma de vida. Que es, que hay un sistema de autorregulación donde, por ejemplo, para no agotar los bienes naturales, hay sistemas de rotación. Hay sanciones para quien viole sistema de rotación, límites, por ejemplo, para [00:14:00] pescar, límites para hacer, para poner a pastar a las vacas, límites para, por ejemplo, en algunas especies que saben que si se recolecta demasiado, pueden provocar la caída de un banco, por ejemplo, de moluscos.En fin, hay muchísimos saberes de los pueblos, donde saben cómo no agotar los bienes naturales. No quiere decir que todos los pueblos tienen sistemas de autorregulación que les llaman comunes. Pero significa que muchos pueblos sí los tienen. Cuando llega un enclave turístico, cambia este tipo de relación y cambia la gestión de puede ser de un manglar, puede ser de una laguna, puede ser de un río, puede ser de un bosque. Y se orienta hacia la venta de servicios, cambiando a veces de manera armónica con esa regulación comunitaria, a veces desplazando por completo a esa regulación comunitaria y convirtiendolos en [00:15:00] trabajadores de los servicios turísticos.Estos dos cambios ya deberían hablarnos el tanto la perspectiva de clase como la perspectiva comunitaria, de dos formas muy violentas en realidad de desorganizar y volver a organizar, pero ya con la base de querer generar ganancias tanto a los trabajadores como a las comunidades. Y junto con las comunidades, los ecosistemas locales.Chris: Wow. Pues sí, inmediatamente hablando de la cuestión comunitaria. Y esos cambios me ha pensado en la milpa y también como, eso fue mucho parte de la vida cotidiana de la gente. Y también pensando en la milpa, o sea ese sistema de agricultura que hay en Mesoamérica. He pensado también en esa cosa de ciertas ciudades o pueblos antiguos mesoamericanos que, fueran [00:16:00] supuestamente abandonados, pero pensando en la milpa, la necesidad de poner límites en el uso del suelo que también quizás eso tenía un lugar en el contexto de una sociedad, o al menos ciudad, o al menos pueblo entero como ya es el tiempo para dejar este lugar a su tiempo. Pero esa cosa es algo que que ha surgido muchísimo en el podcast sobre los años, con esa cuestión de sacar límites, que el turismo es una industria que destruyen los límites. Y pues, mencionaste al principio de Marx y también mencionamos de un poco de la ecología y has escrito un poco de marxismo ecológico. Y quería preguntarte si marxismo ecológico es solo una manera de medir y definir lo que [00:17:00] está pasando o también como reaccionar, responder, evaluar quizás. Cesar: Yo diría que el marxismo ecológico es solo una de las tradiciones de los nuevos ambientalismos, y de las tradiciones teóricas. Porque, deberíamos separar los saberes bioculturales de los pueblos. Es decir, la forma efectivamente que son, saberes sobre la flora, la fauna, los suelos, el clima, la producción, el consumo y el desecho que las comunidades tienen. Otra vez, no todas las comunidades tienen un sistema auto regulado en torno de todo esto. Algunas si los mantienen. Otras se han, mantienen partes y otras más han perdido buena parte de su organización, y entonces empiezan a producir lo que yo llamo una perturbación metabólica. "Perturbación" viene de la teoría de sistemas, por ejemplo, nos explicaban los que se dedican a [00:18:00] eso, especialmente por ejemplo, en los ecosistemas acuíferos que, por ejemplo, cuando hay un cambio bioquímico en las aguas, por ejemplo un contaminante está entrando rápidamente, pues evidentemente, porque en una laguna muy grande, pues no se nota ese contaminante no? Es decir, pareciera que lo puede diluir. Es tanta la cantidad de agua que diluye los contaminantes, no?Pero si hay de pronto una derrama muy importante de un contaminante. Por ejemplo, puede cambiar de color o puede cambiar, repentinamente. Esa capacidad de ilusión o de resistencia, por ejemplo, para mantener su color o mantener ciertas formas, es lo que se le ha llamado resiliencia. Y, la transformación abrupta sería una perturbación en el sistema como tal. Entonces, pensando yo en Marx y pensando en esta teoría de sistemas, pensé [00:19:00] que la idea de que tenemos este vínculo, de la organización social con la naturaleza, pensé en la idea de que la perturbación metabólica podía ser un cambio abrupto de la relación con el ecosistema.Que no necesariamente es porque se le quita la tierra a la gente, por ejemplo, pienso en que los campesinos mismos para poder competir en el mercado, como el mercado está acaparado por grandes corporaciones que producen muy rápido, ellos tienen que empezar a comprar los paquetes tecnológicos, básicamente agrotóxicos, para producir más rápido. Entonces eso, aunque ellos tuvieran una relación más o menos, sostenible, más o menos armónica con su milpa al meter un agro tóxico, empiezan a cambiar su relación metabólica con el ecosistema, aunque no haya llegado la corporación a obligarlos, sino que ellos toman la decisión porque cada vez su producto en el mercado vale [00:20:00] menos.Entonces tienen que producir más. Esa perturbación, por ejemplo, y esos, están organizados alrededor también de ciertos saberes. Entonces, por un lado, tenemos los saberes de las comunidades que pueden perderse, que pueden desestabilizarse o que puede cambiar, como he dicho, y por eso me refería a la perturbación metabólica comunitaria, cambia abruptamente y puede ser muy dañino para sus ecosistemas.Y por el otro lado, tenemos una serie de saberes científicos de una, y de una serie de saberes teóricos, que podría reunirse en varias tendencias, y una de ellas es el marxismo ecológico. Hay una serie de autores, que han regresado a la lectura de Marx pensando que nos puede decir en términos ecológicos y en los textos publicados, los que Marx si quiso publicar, hay una enorme cantidad de referencias y una visión [00:21:00] que, al contrario de lo que se había pensado hasta hace poco, Marx siempre está pensando en la naturaleza.Pero también hay un paquete de notas y de cuadernos de investigación que son los que han dado, por decir así, nuevos descubrimientos. Hasta hoy no se ha publicado todo lo que Marx escribió. Aunque muchas de esas eran notas, no eran textos como los que se conocen como Los Grundrisse o como El Capital.Estas notas están siendo revisadas por muchos expertos, y uno de ellos, por ejemplo, dos de ellos, John Bellamy Foster, ya hace ya 20 años y Kohei Saito de Japón han encontrado en las notas de Marx que él estaba cada vez más preocupado por como la industria capitalista, la industria de la agricultura agotaba los suelos.Entonces, resulta que Marx estaba estudiando precisamente química, estaba estudiando todo la la geología de los suelos, la composición y estaba [00:22:00] muy interesado en lo que iba a producir el capital y estaba convencido al final de su vida, solo que ya no produjo un texto para publicar, estaba muy preocupado por el descubrimiento que el mismo había pensado de que el capital agota las bases de su propia renovación. Agota, es una forma de relación social, aunque pensamos que solo económica, pero es una relación económico-social que agota los bienes naturales. Aunque eso sí lo publicó, Marx dice literalmente, el capital socava a las dos fuentes de la riqueza. Dice, "el trabajo y la naturaleza." Y esa visión doble me parece muy importante al nombrarla en una serie de académicos que han mantenido esta investigación a partir de ciertas ideas marxistas y han seguido avanzando.Son una veintena de ecologistas marxistas que están discutiendo hoy el cambio climático [00:23:00] que están discutiendo hoy la crisis ambiental a partir de la crítica al capitalismo. Chris: wow.Ye wow. Entonces, mi próxima pregunta viene un poco de la capacidad de considerar esas crisis que mencionaste, dentro de otras aperturas de ecología. Entonces, pues, en la segunda temporada del podcast entrevisté a Pedro UC de Muuch Xiinbal en el Yucatán, sobre la situación el mal llamado tren maya y también con un grupo del pueblo Wixarika que hablaba sobre los invernaderos que estaban invadiendo a su región, así como sobre los cazadores furtivos de pepeyote, los turistas espirituales estaban también causando daño a sus tierras, a sus [00:24:00] relaciones, no solo económicas, pero también culturales. Quizás podemos decir espirituales. Entonces, en este contexto, a menudo se dan dos tipos de extractivismo a la vez, la transformación de la tierra en mercancía y el intento de adquisición de conocimiento o poder espiritual.Cesar: Entonces, tengo curiosidad por saber cómo ves que estos dos mundos interactúan tanto en México como en otras partes de Latinoamérica, en esta cuestión de que la ecología también incluye la cultura y la religióna de la gente. Sí, bueno, el capital, como relación social, tiende a mercantilizar todo. Hay que recordar, por ejemplo, yo también doy siempre como ejemplo que el maquillaje de las mujeres en realidad era, que está feminizado era el maquillaje de los pueblos. Era el embellecimiento. Todas las [00:25:00] culturas, todas, todas las civilizaciones tribales hasta grandes civilizaciones de agricultura, ya basadas en los ríos, las grandes culturas en todos los tiempos, solemos embellecer nuestros cuerpos. Solemos decorarles de muy distintas maneras, de muy distintas formas. Generalmente ligadas al proceso cultural local. El capital lo ha vuelto una mercancía. Cesar: Es decir, en vez, si lo pensamos, antes pues todas las culturas, las tribales podían embellecer sus cuerpos, sus pieles, de múltiples maneras, sabían la técnica para hacerlo, utilizar los materiales para hacerlo, o forjar sus propias joyas, y hacer su propio vestido. Todo lo que acabo de decir, el capital lo ha convertido en una mercancía y despojado, por decir así, de los saberes.No sabemos hoy la gente [00:26:00] que vivimos en las ciudades urbanas, modernas, totalmente capitalizadas. No sabemos hacer esas cosas. No sabemos embellecer nuestro cuerpo, o lo sabemos a partir de los materiales y las mercancías que nos vende una industria. Entonces el capital utiliza nuestras necesidades y la necesidad de embellecernos no es una frivolidad. Lo que pasa es que se convierte en una frivolidad cuando se produce en masa mercancías que efectivamente son para el embellecimiento y traen junto con ellas un marketing de embellecimiento de ciertas formas, además de belleza hegemónica. Entonces, por qué digo este ejemplo que parece muy lejano a nuestra conversación sobre la naturaleza, porque el capital puede convertir en servicio y por tanto, en un servicio que de ganancias prácticamente cualquier forma [00:27:00] etno cultural que le llaman, cualquier forma etno turística, cualquier forma eco turística, es decir, generar ganancias a partir de los servicios de conocer, de divertirse, del ocio, de incluso del contacto social que le llaman turismo de contacto social. Es decir que busca una experiencia alternativa que puede ser gran diversión, estas máquinas que te elevan con el agua en el mar con un técnico que te acompaña, o simplemente las motonetas que en lugar, en lugares boscosos, es decir, puede ser cualquier tipo de servicio turístico que esté acompañado, acompañando a vivir una experiencia en un ecosistema que generalmente está fuera de tu ciudad. Pero además, esta división, ciudad y lo rural o ciudad, enclave turístico o ciudad [00:28:00] también lugar del Edén, lugar paradisíaco. Esta división se ha producido, pues por la concentración de capital en las ciudades y por la concentración del trabajo en la ciudad. Entonces, lo que esta división internacional del trabajo que produce entonces ciudades que trabajan y lugares de descanso y, por tanto, trabajadores y trabajadoras que te tienen que atender para tu descanso, pues es lógico que es una división internacional que también hace que haya países productores de servicios turísticos y países consumidores o ciudades consumidoras de servicios turísticos también. ¿Porque también planteo esta enorme división? Porque, la extracción de bienes naturales es muy conocida del sur al norte y tiene que ver efectivamente también con los enclaves turísticos y la infraestructura turística que se construye.[00:29:00] Los gustos y las necesidades de la, el turista de élite de clase media y de clase alta, requiere ciertas comodidades que no necesariamente son producidas en el ecosistema local. Entonces hay que traer, por decir así, si el turista de élite quiere fresas y luego un pan con aguacate, bueno, hay que traer fresas desde el otro lado del país, incluso del mundo, y hay que traer aguacate que que es... ¿Por qué digo estas dos? Porque la primera se produce bajo ciertas formas de explotación de jornaleros, por ejemplo, en el norte de México. Y hay que llevarlos hasta la península. Si dijéramos en el tren maya en un lugar que aparentemente podría ser, eco friendly, es decir, podría producir, intentar producir orgánicamente, no gastar agua o gastar [00:30:00] menos, o tener ciertos servicios en su localidad. Bueno, hay que traer fresas desde el otro lado, hay que traer aguacate que tiene un gran consumo de agua. Esto es muy importante, hay ciertas especies, lo que tú decías, de no hay límites. No hay límites. Si el turista quiere aguacate hay que tener aguacate y, por tanto, hay que traerlo de Michoacán, que agota también los mantos acuíferos y se expande como monocultivo.Ahí está esta relación extractiva, no sólo del sur al norte, también de las ciudades, frente a lo rural y de los enclaves turísticos frente a los ecosistemas en general. Entonces este tipo de relaciones no son sostenibles. Este extractivismo, entonces no solo es, puede ser cultural, evidentemente, que volver mercancía, relaciones sociales, relaciones culturales que en general no eran, no entraban a la esfera de las mercancías. Por eso también llamo bio mercantilización, porque es incluir en [00:31:00] esferas de los bienes naturales, esferas de los ecosistemas al área de las mercancías, cuando antes no lo eran, generalmente es el agua lo que pensamos. Antes no era una mercancía. Ahora, cada vez más, hay un intento, porque lo sea.Entonces, en este doble sentido de extractivismo, me parece muy importante hacer la claridad de que los enclaves turísticos son también una forma de extracción y de descampesinización. Otra vez, hace una perturbación metabólica porque el campesino que no puede acceder con la propia venta de su producto, ve como una opción el trabajar en un hotel, ve como una opción abandonar la tierra. Y si se abandona la tierra, entonces se puede rentar para otras cosas, o se puede deforestar o se puede urbanizar esa tierra si el campesino... la mejor forma de cuidar la tierra es que el campesino la siga cultivando. Pero si [00:32:00] la abandona, le puede suceder cualquier cosa a la tierra. Y terminamos efectivamente con un enclave turístico que incluso puede tener, insisto, una perspectiva verde, decir que está produciendo, que tiene comida orgánica o que recicla las aguas o que hace este tipo de acciones que son evidentemente muy positivas, pero en comparación con el cambio metabólico que va a producir en los campesinos del ecosistema local, abandonando la tierra y considerando el enorme consumo que tiene que llevar de otras partes del país y del mundo para el consumo de élite, pues parece que es insuficiente reciclar el agua, no dar popotes o tener una dieta vegetariana en un hotel. Es decir, la perturbación del ecosistema y la extracción de bienes naturales de otros lugares y el más importante, el agua, [00:33:00] simplemente no son cambios mitigables, no son cambios que se pueden comparar con las pequeñas acciones de cuidado ecológico que, por supuesto, todos tenemos que hacer, y todos tenemos que educarnos en ellas, pero a nivel estructural, por supuesto, el enclave turístico es más destructor, enclave corporativa, enclave industrial, enclave de oligopolios, enclave de gran consumo. Que estas acciones que mencionan.Chris: Gracias César. Pues una cosa que solo pude entender cuando ya he empezado trabajando en la industria turística, era de como cada lugar que fui a visitar en el mundo antes, aunque si me quedé una semana, dos semanas, un mes o igual como tres, seis meses, [00:34:00] no me quedé suficientemente tiempo para entender la consecuencia de mis movimientos allá.Y entonces creo que eso se queda muy fuerte, que los turistas tienen una responsabilidad que está totalmente, no totalmente, pero casi totalmente alejado de su capacidad para saberlo, para entenderlo, y, pero cuando hablamos del poblador campesino, que no solo tiene como ciertas fuerzas económicas, pero también siento que deseos culturales, o sea, como ese sueño americano, que ahora es un sueño global y eso. Pero por ejemplo, me quedé pensando los pueblos de Oaxaca que hacen ecoturismo, y ecoturismo basado en el municipio, en la asamblea, como una manera de quedarse la gente en el pueblo, generar ingresos y quizás también entrarse [00:35:00] con un vínculo y relación de hospitalidad que va más allá de la industria turística, por ejemplo, pero también la mera presencia del extranjero, extranjera en un lugar así cambia, lo que existía en el pueblo antes . Y en muchos pueblos, si hay gente que dicen, pues no, "fue un error." Y hay otros que dicen "no, o sea, está alimentando, muy bien, el pueblo." Entonces quería preguntarte qué piensas de esas, no necesariamente contradicciones, pero distintas reflexiones y consideraciones.Cesar: Yo creo que es una alternativa, efectivamente, cuando viene como proyecto de los propios pueblos. Y cuando los pueblos tienen un proceso organizativo que les permite, afrontar el reto de una empresa comunitaria, de una cooperativa comunitaria [00:36:00] de servicios comunitarios y establecer efectivamente las reglas, y las formas de regulación de visitar, sea una comunidad, un ecosistema, en fin. Es decir, creo que cuando viene desde abajo, es una verdadera alternativa, aunque yo diría que es indispensable combinar con las formas de producción campesina que, insisto, se deterioran y se deteriora todos los ecosistemas.Entonces, creo que sería una forma desde abajo. El problema es cuando se impone desde arriba. Como en el tren en maya, donde se abren zonas hacia el turismo, donde formalmente se va a cuidar, discursivamente se va a cuidar estos elementos, pero hemos visto cómo la captura, por ejemplo, de las playas, cómo la captura y espacialización de los negocios con gran [00:37:00] inversión, acaparan por ejemplo, el comercio, acaparan el acceso a las playas, acaparan incluso la forma de urbanización. No son combinables, es que hay gente que piensa que lo comunitario puede combinarse armónicamente con las grandes inversiones del gran capital y con el gran capital corporativo turístico.Pero pues tienen lógicas distintas. No es que sea una buena y una mala no es una cuestión de moral, es una cuestión de organización social. Si el turista está de acuerdo, por ejemplo, en adecuarse a una dieta que localmente tenga una menor huella ecológica, y además se puede programar los límites como tú también destacabas de la capacidad de visita y la carga que puede tener la visita hacia el lugar en específico, puede ser perfectamente una alternativa, aunque [00:38:00] hay que decirlo, lo que pasa es que si cambiamos de escala, no es viable que mil millones de europeos y norteamericanos estén viajando todo el mundo. No no pueden producir tanto Co2, es decir, no pueden, entonces tenemos y hasta ahora no hay una discusión global sobre esto.Está en la discusión sobre los jets de los multimillonarios porque de por sí, un vuelo es muy contaminante, pero los jets son todavía más porque están dedicados al confort y para viajes que no son indispensables, sino de lujo. Entonces, si pensamos en la, en lo que habría que no solo regular, sino prohibir, los vuelos en jet, en la explosión gigantesca de las aerolíneas a nivel internacional, incluso en vuelos comerciales y no privados es insostenible.La industria de las aerolíneas dice que ellos solo producen el 1% [00:39:00] del Co2 mundial. Si, pero así cada industria dice no es que yo solo produzco el 2% o el 5%, o el 0.5%. Claro, entonces, al final, nadie es responsable de la producción de Co2, porque cada uno puede decir yo soy tan poco responsable que no me regulen, pero no es viable.Entonces, creo que tendríamos que pensar en turismo local, con acortar las cadenas de mercancías de producción de servicios turísticos. Es decir, pensando en que son los nacionales, los conacionales y los internacionales tienen que ser regulados. Bueno, incluso que tú conocerás más, yo conozco mucho más el turismo comunitario y los impactos comunitarios y menos el impacto del turismo barrial y urbano que viven varias ciudades europeas y que prácticamente está fuera de control en París, en Barcelona, está fuera de control y junto con Airbnb o otras [00:40:00] plataformas que permiten la llegada masiva de gente o incluso la visita permanente de extranjeros que no tiene que ver con su nacionalidad, no es una cosa xenofóbica, sino en el sentido del desplazamiento que no lo quieren los extranjeros, por ejemplo, en México, no es que sean malos, no es que sean, que sean extranjeros. Insisto, no es una cuestión ni racial ni xenofóbica, sino en el sentido de que los extranjeros en México, en la ciudad de México, no en una comunidad, no en un ecosistema todavía, protegido en un ecosistema, digamos más armónico que el de la ciudad, está siendo desplazada a la gente porque la capacidad dineraria, la capacidad de ingreso, la capacidad de clase desplaza la habitación en las colonias como Roma y Condesa. Entonces, por eso es muy importante que, cuando pensamos las alternativas, creo que tenemos que mirar todas estas [00:41:00] escalas, para la comunidad por supuesto, creo si, insisto si, si viene desde la comunidad como proyecto comunitario. Yo creo que es un proyecto que puede fortalecer el proceso, puede seguir manteniendo ciertos equilibrios ambientales y puede ser una alternativa económica de ingreso para las comunidades. Si lo vemos como estructura internacional, el turismo comunitario se queda muy corto para la capacidad de que, que los últimos 40 años de neoliberalismo han creado en infraestructura. Es decir, si hoy se puede viajar a cualquier lugar del mundo también a menor precio es porque hay más aerolíneas, es porque hay más infraestructura, porque hay más competencia, porque hay paquetes de crédito. Es decir, hay una mega industria, porque hay una enorme marketing para venderte vuelos, para ofrecerte, vuele ahora y pague después. Esa industria gigantesca mundial es insostenible, no puede viajar tanta gente al mundo, lo vamos [00:42:00] a reventar. Bueno, lo estamos reventando, estamos reventando al mundo con la movilidad turística internacional que cada vez es más incontrolable, y por el número. Otra vez, los turistas no son malos. El problema es la enorme cantidad de turistas que, efectivamente, por cantidad agotan el peyote en el norte, dejan sucia las playas, consumen más agua, requieren más energía eléctrica.Es decir, la industria en su forma corporativa e industrial internacional es insostenible. Creo que hay que pensar cómo se podría reducir los impactos hacia un turismo comunitario controlado por los propios pueblos. Y ahí, yo creo que esa es la alternativa. Chris: Mm. Mm. Gracias, César. Y pues, por lo que he leído, parece te metes mucho en la cuestión de autonomía y la emancipación de los pueblos. [00:43:00] Así como me gustaría preguntarte también, como crees que esos entendimientos puede ayudar a la gente urbana también para construir comunidad, comunalidad y solidaridad.Es algo que pensamos mucho como ah, pues ellos allá tienen la respuesta porque terreno y territorio, pero nosotros, como inquilinos, etcétera, que pues quizás jamás en nuestras vidas van a tener casa o territorio o terreno.Cesar: Bueno, primero mi interés es porque, en general, hasta 1989 hubo 200 años de una promesa, encabezada por la izquierda política. Y cuando me refiero a la izquierda política, no me refiero solo a los partidos, me refiero a un proyecto de superación de organización de la sociedad que prometió libertad, igualdad, fraternidad. El proceso por el cual, se [00:44:00] deterioraron los proyectos y los horizontes de transformación es muy grave, o sea, se ha pensado, hoy estamos, prácticamente resignados, resignadas, aunque hay millones que no, pero parece que si ese es el espíritu, el mood dirían los jóvenes, el mood de la época es que no hay una alternativa que, como han planteado Fredric Jameson o Žižek, es más fácil, pensar en el fin de la humanidad que en el fin del capitalismo, o en el fin del mundo que el fin del capitalismo. Entonces, estoy muy preocupado por pensar alternativas, y pensar efectivamente horizontes políticos, insisto político en un sentido amplio, no político partidario, sino político como la capacidad que tenemos, como incluso como especie para ponernos de acuerdo y tener horizontes de que queremos hacer, qué vida queremos, qué vida, qué proyecto de vida también deseamos y podemos [00:45:00] construir. De hecho, eso es lo que nos define como especie, que nos damos nuestra propia forma organizativa. Es la especie que puede tener una forma en China y otra forma en los Andes, y otra forma en Norteamérica, y otra forma en Sudáfrica. Cesar: Es decir, distintas formas de organización social que reproducen la vida y reproducir la vida, puede hacerse de manera muy despótica o de manera mucho más libre. Y en ese sentido, me he involucrado, si tengo muchísimo tiempo, quizá década y media o dos décadas, pensando entonces, cuáles han sido los elementos emancipatorios que ha habido en esos proyectos. Y en realidad lo que pensamos que fue el socialismo o el comunismo, que fueron en realidad experiencias autoritarias de partidos únicos y de élites, tenían en su germen otras ideas que era que el poder de los trabajadores, la autogestión de los trabajadores fuera la [00:46:00] nueva forma de organización social. Es decir, que los trabajadores tomaran las decisiones de la producción.Lo que yo veo en América Latina, donde hay un movimiento obrero menos importante, o menos grande, como lo fue el movimiento obrero en Europa, también en Estados Unidos, es que las formas originales no capitalistas permiten también reproducir la vida de otros modos, de modos comunitarios y de otros modos.Estos dos elementos en el norte de Europa, el poder de los trabajadores para controlar reproducción, los pueblos originarios controlando sus propios ecosistemas locales. Me parece que nos dan lecciones de otras formas de organización social. Acabo de publicar un texto, un libro, que habla de la producción de comunidad en las ciudades. Es una investigación en ciudad de México, donde un movimiento [00:47:00] masivo... es decir que generalmente también pensamos la comunidad como una cincuentena de personas, poquitas.Esas son miles de familias que han podido constituir, construir comunidades urbanas de la nada. No, no eran pueblos originarios que se desplazaron a la urbe, a la periferia como si ha sucedido, por ejemplo, en El Alto en Bolivia, sino clases populares, con muy bajos ingresos, que en la búsqueda de vivienda encontraron que no solo querían vivienda, sino también querían mejorar y dignificar su propia vida. Insisto de clases populares muy precarias. Y lo que han c onstruido, Raúl Zibechi, uno de los periodistas, intelectuales más conocidos de América Latina porque ha estado en prácticamente todos los movimientos sociales del continente. Desde el cono sur hasta México, desde la Araucanía de Chile hasta la Selva Lacandona en México. Lo llevamos [00:48:00] a que visitara esta experiencia aquí en Ciudad de México y dijo esta es la autonomía urbana más importante de América latina. Y concluyo diciendo en el tema de la autonomía. Entonces estoy muy interesado en no por estudiarlas desde la ciencia social como un objeto de estudio, sólo para saber cómo funcionan, sino porque al comprender cómo funcionan, nos dan alternativas a quienes no estamos en esas comunidades.Entonces, estoy muy interesado en conocer esas experiencias, rastrearlas históricamente, estudiarlas y entenderlas, y comprenderlas y aprender de ellas. Es decir, yo lo que quiero es que ese aprendizaje que han producido esas comunidades podamos comprenderlos otros que no vivimos en comunidad. Y, por último, un aprendizaje que de una noción que ha surgido después de la caída del muro de Berlín ha sido precisamente la autonomía, porque frente a las experiencias autoritarias de Europa del este, pues pareciera que [00:49:00] nadie queremos repetir una experiencia que, aunque rechazamos las formas capitalistas y liberales de la política, no queremos tampoco una experiencia autoritaria y centralizadora, y mucho menos totalitaria de un partido único que es el que decide todo. Lo que hemos encontrado a tanto teórica como en estos casos empíricos es que la autonomía, la capacidad de darse sus propias leyes, eso significa autonomía, pero más allá de las leyes, es gobernarse a sí mismo. En realidad es la emancipación. Emancipación significa quitarse de encima la mano del señor. ¿Qué señor? Era el señor feudal, así se creó más o menos la palabra desde, o del esclavo desde hace muchísimo tiempo. Quitarse de encima la mano del amo o del amo o del señor feudal, es decir que no te mande alguien más.Eso es vivir también en libertad, pero las comunidades viven en colectivo y para emanciparse requieren quitarse [00:50:00] ahora de una mano que es invisible, la mano del mercado, la mano del capital. Entonces, como nos emancipamos también en colectivo y la autonomía. Gobernarse a si mismo, significa también poner un freno a las decisiones de estados que generalmente en América Latina han tenido una perspectiva colonial en relación a los pueblos indígenas, o neocolonial, o también de colonialismo interno, como decía don Pablo González Casanova.Ahora, por último, la autonomía, entonces la considero, es el elemento central, incluso más allá del igualitarismo económico. Son dos proyectos distintos. Es decir, cuando la gente logra dignificar su vida, creo que es muy positivo, creo que todos quienes tenemos una perspectiva crítica emancipatoria o incluso de izquierda, queremos que la gente en general vivamos dignamente, no con grandes lujos, pero tampoco con una enorme precaridad donde a veces, pues si muchas comunidades viven en una enorme precaridad. [00:51:00] Pero lo que es más interesante es que sean los propios pueblos los que decidan como vivir y que decidan que es pobreza y que decidan que es dignificar, y que no se decida desde el estado, ni desde la academia, ni desde los estudiosos de el igualitarismo.Qué es lo que necesitan sus vidas, y cuando los pueblos logran controlar sus vidas, nos enseñan, otra forma de libertad. En ese sentido creo que estas experiencias también son reunidas para precisamente seguir la discusión de cómo sociedades que ya no tenemos organización comunitaria, que no tenemos una trama de organización tampoco en la fábrica, podríamos emular, replicar algunas de las prácticas, algunas de las formas organizativas para vivir efectivamente y regular la sociedad de una manera a otra, una manera más libre, una manera más igualitaria. Ese es un poco también el trabajo que he estado haciendo, que tiene que ver con [00:52:00] esta preocupación de, yo creo que hay mucho, muchísimas alternativas, pero ya no hay una alternativa que llame a todos, , que fue lo que movilizó en el siglo XX a muchísimos a muchísimas, a millones y millones de personas que incluso dieron su vida por hacer un cambio, un cambio que llamaban revolucionario. Y me parece que hoy, a pesar de que tenemos muchas más experiencias alternativas de base de los pueblos, de alternativas agroecológicas, de alternativas comunicacionales, de formas de regulación, de nuevas formas de establecer las relaciones de género, tenemos múltiples alternativas y múltiples teorías. Hoy pareciera que no, no los podemos, articular, digamos, en un proyecto común y a lo mejor necesitamos algunos elementos comunes, no para crear una sociedad que toda sea igual, sino al contrario, como decían, como dicen los zapatistas, un mundo donde quepan muchos mundos, muchas alternativas, pero [00:53:00] pensadas en muchas formas también de, de relación social comunal, igualitaria, libre y emancipadas.Chris: Mm. Sí, pues a través de ese comentario sobre la autonomía y la dignidad, y la diversidad que puede venir cuando tenemos esa libertad, quería preguntarte si podrías imaginar de un futuro sin turismo como lo estamos criticando el día de hoy, quizás un tipo de ocio, o viaje, o interculturalidad, que podrías imaginar, ¿Qué planteas en la conversación para la gente antes de terminamos aquí? Cesar: Si, primero, sobre esto del turismo, creo que deberíamos pensar que el mundo está terminando tal y como lo conocíamos. No hay ya condiciones, nos [00:54:00] dirigimos efectivamente, a un posible colapso sistémico si seguimos consumiendo energía y materia al ritmo que lo estamos haciendo. Y cuando digo al ritmo que lo estamos haciendo, reconociendo que los pobres consumen menos agua, por ejemplo, hay un estudio de familias del agua en ciudad de México donde algunas familias, las más pobres de la ciudad, consumen solo unos 50 litros, y en cambio, las más ricas o las más adineradas consumen más de 1000 litros al día, una sola familia.Entonces, me parece muy importante, entender estas diferencias de clase vinculadas a, la naturaleza y por el otro lado, pensar que todos, que hemos vivido, lo decía un empresario en un documental, dice, estamos volando un momento de la historia donde parece muy lindo porque hemos tenido una serie de comodidades que ninguna civilización pudo tener.Es decir, conocer el [00:55:00] planeta entero porque tenemos esa oportunidad cuando tenemos un poco de dinero, incluso aunque no seamos ricos, tenemos la capacidad, por la infraestructura, por las fuerzas productivas, porque efectivamente hay una red mundial que lo permite. Pero esto es insostenible, como son insostenibles muchos de los lujos.Es muy lamentable tener que pensar que ese lujo turístico debe terminar. Quizá en una sociedad donde pudiéramos decidir que preferiríamos. Pues, por supuesto, en mi caso, yo decidiría también conocer muchos lugares y reducir mi huella ecológica en muchísimas otras cosas que no son indispensables, pero eso solo sería posible, es decir, mantener el turismo. No bajo la forma corporativa que tenemos hoy. Si pudiéramos reducir nuestro consumo, por ejemplo, en el vestido, nuestro consumo eléctrico, nuestro consumo, por supuesto de carbono, entre muchos otros contaminantes y consumo de materia y energía. Entonces creo que [00:56:00] habría que pensar que en la nueva sociedad, que se tiene que construir, y a veces la gente lo ve a uno como loco, como diciendo, pero cómo, eso no va a suceder. El capitalismo está funcionando perfectamente. Pero estamos en un memento ya de transición, estamos, lo que sucedió con el huracán el año pasado aquí en México, en Acapulco, lo que sucedió en Valencia, son solo las primeras señales de muchísimas más que hay que no son conocidas. Estas fueron tragedias humanas y por tanto, se conocieron más. Pero ya vivimos una transición en términos del sistema tierra, que no sabemos qué va a suceder y debemos prepararnos para eso. Entonces, creo que debemos pensar más bien en cómo sería una sociedad alternativa donde el turismo comunitario y el turismo a baja escala, y el turismo controlado, o mejor dicho, regulado con bajo impacto de huella ecológica fuera posible, pensando en toda su cadena de mercancías, toda su cadena de servicios.[00:57:00] Creo que ese es el horizonte que deberíamos trazar en torno del turismo. Y mientras tanto, seguir apoyando las alternativas de los pueblos por controlar sus ecosistemas cuando deciden efectivamente, abrirlos al turismo, en cualquiera de sus formas.Y por el otro lado, y para cerrar efectivamente, hay decenas de aprendizajes de lo que donde yo me he acercado, y me he acercado también, precisamente porque he visto no solo esperanza, sino formas alternativas de relación social. Digo algunas, se puede crear comunidad urbana. Las clases populares tienen una capacidad política propia que se tiene que desarrollar, no es automática, no está ahí por su esencia popular, sino que puede generar sus propias formas políticas en un largo proceso de aprendizaje que permite entender que la comunidad es también una forma de ejercicio del [00:58:00] poder, una forma que regula también las posiciones, actitudes egoístas y las posiciones que se aprovechan de los otros, y las reprime, las suprime, pero también permite la producción de comunes, de beneficio común y la producción de nuevas relaciones sociales que satisfacen a todos y a todas, porque no son solo relaciones materiales, sino relaciones también emocionales, vínculos afectivos, satisfacción por servir a otros. Es decir, la comunidad si puede reproducirse en las ciudades, a diferencia de nuestra noción, de que solo en las comunidades rurales puede producirse, o en el ámbito rural puede producirse comunidad.Estos elementos son muy importantes. Por el otro lado, que la enorme riqueza biocultural de los pueblos, a pesar del deterioro ecosistémico, a pesar del avance de la urbanización, a pesar del deterioro de [00:59:00] los campesinos como clase social, a pesar del cambio climático, los pueblos siguen resistiendo. Ya han encontrado formas maravillosas para mantener cohesionadas sus comunidades, para reorganizarse, para tener sus propios horizontes político-comunitarios, sus autonomías y los saberes bio culturales que guardan, que ahora lo estoy precisamente investigando, como decía yo, en el caso de Texcoco, que es aprender de su relación con las otras especies, con las algas, las algas del lago de Texcoco, con las aves, con los suelos, suelos que no eran fértiles o que tienen una producción diferencial en en el maíz, en las otras especies que cultivan, sus propios saberes del cultivo, la combinación de cultivo, su relación con la tierra. Hablan de un, digamos de un cúmulo civilizatorio de ellos, pero de toda la humanidad. [01:00:00] Pues que nos da esperanza porque esos conocimientos, yo siempre les digo a mis estudiantes, imaginen en cuánto tiempo pasó para que pudiéramos aprender cuál hongo era comestible, cuál era alucinógeno y cuál no es comestible. Es un aprendizaje vital, no por, solo por los hongos, sino pero lo podemos reproducir en todos, el maíz, las frutas, las verduras, las hierbas medicinales.Es un conocimiento que no es de nadie. Es un común. Está abierto para todos y con ese podemos sobrevivir, los conocimientos sobre las semillas, sobre las aguas, sobre los ecosistemas locales. Y ese, los pueblos además están compartiendo esos saberes.Creo que con la idea de que la comunidad puede ser producida en la ciudad y que los saberes bio culturales no solo son de los pueblos locales, sino son los saberes de las grandes civilizaciones humanas, creo que tenemos dos herramientas para afrontar el enorme peligro que tenemos hoy frente al cambio [01:01:00] climático y los otros problemas ambientales que tenemos hoy, especialmente la sexta extinción masiva de las especies, la sedificación de los océanos, entre otros elementos. Pero tenemos dos grandes cúmulos de conocimiento humano que es milenario, y que ese nos puede permitir sobrevivir aquí y ahora, y hacia el futuro, que va a ser difícil, pero la organización de los pueblos, la organización de las clases populares, las alternativas que están ya instaladas en al menos las que yo conozco en toda América Latina, dan muestra que podemos tener alternativas viables, más libres, más horizontales, más democráticas, más emancipatorias.Chris: Mmm, vaya. Pues gracias, gracias César, por esos dos champiñones, lo comestible y de lo que está pasando en el día de hoy y también lo alucinógenico, lo que podemos imaginar en [01:02:00] otros mundos. Fue un gran gusto y honor para pasar este tiempo contigo. Entonces, me gustaría agradecerte, en el nombre de nuestros oyentes también.Y antes de terminar, solo me gustaría preguntarte si hay alguna manera de que los oyentes puedan seguir tu trabajo, ponerse en contacto contigo, leer tus libros, etcétera. Cesar: Sí, la forma más fácil es, utilizo X. . Que nombre tan horrible , pero es @cesarpinedar, con r al final, @cesarpinedar. Y también en mi página, enriquepineda.info, ahí en realidad están todos mis textos.Publico muchísimo en redes sociales, especialmente en X. Yo le sigo diciendo Twitter porque el verbo Twittear es mejor. ¿Cómo se dice ahora con X cuando publicas algo? Entonces, supongo, pero es más aburrido. En fin, les invito, agradecerte a ti mucho tus preguntas y esta conversación y esta [01:03:00] posibilidad de difundir un poquito de lo que sabemos y un poquito también de nuestro saber, que es un saber también entre muchos otros, muy diversos y legítimos y válidos todos.Entonces, agradecerte también por esta conversaciónChris: Gracias, César. ENGLISH TRANSCRIPT - Ecological Marxism w/ Cesar PinedaChris: [00:00:00] Welcome Cesar, to the podcast The End of Tourism. Thank you very much for being willing to talk to me today. I'd like to start by asking you, where are you today and what does the world look like for you there?Cesar: I live in Mexico City. For some time now I have been doing research, again, on the continuity of the airport process. So I often go to Texcoco, towards the east of the city, towards the old Texcoco lake, so I have a double view, the traditional urban view where I live and where I teach, which is at UNAM and Mora, and on the other hand, the towns, the community and the lake system that I visit daily.Chris: And how is that going in Texcoco, if I may ask?Cesar: It's going well, I think the people's front in defense of the land has had a new victory. And I think it's a new advance, it's a somewhat anomalous movement in Mexico because [00:01:00] it has practically won all its battles, it has stopped the two airports, it has freed its prisoners and now it has managed to protect the territory.And today they are faced with a new challenge, which is to be a local government, right? So, in all of them they have triumphed in the end, despite the enormous costs, because they have suffered from repression, from persecution, from the precariousness in which many of their members live. But I think they are doing very well.Chris: Yeah, wow, well, what a great, what a beautiful result, right? Cesar, it seems that a lot of your work is based on what we can call the conversion of nature into capital, or at least that's how theorists have traditionally described it. I'd like to ask, how do you see that happening in the world of tourism, the conversion of nature into capital to, to start with, to give us a [00:02:00] basis to follow?Cesar: Yes, well, I have to say that I have also tried to study or theorize. When we theorize, we make generalizations. Theory is a generalization in order to be able to dialogue in different contexts, in different cases, otherwise each case of course is totally different from the other due to its historicity, its locality, its particularity.When we theorize, we try to make a generalization that is valid for many cases. So, and that allows us to dialogue and think about many with the same way of naming and conceptualizing. So, I have done this work of conceptualization and theorization in the idea of how to try to understand how capital is effectively deployed territorially. Generally, we think of capital only as monetary relations, as investments and as profits, in fact, we compensate capital as, the [00:03:00] thing, money, in any case, as material wealth, merchandise, it can be clothes, it can be cars, but in general, capital is a process. That is what Marx proposes, and the process is how people organize themselves, organize work, some work for others and how they effectively take from nature what they need to produce new merchandise or new use values, which is what, utility is what Marx calls it.In this sense, producing many use values necessarily requires some connection with nature. Marx calls this connection social metabolism because it is a connection not only because you take what you need, the materials, so to speak, some call them resources in economics. Generally in political ecology or in agroecology we call them natural goods [00:04:00] . Because they are not things but simply resources that are there available to be spent. And this connection, which has been developed even further today by some theorists who have followed Marx's idea of social metabolism, propose, following also some ideas of Marx, that it is the way to organize ourselves, to organize work.Work is the link with nature and this link is at the same time an exchange of matter and energy with local ecosystems. This exchange is more commonly called metabolism.So, I say all this because it is very important to think about how what we call the economy develops certain forms of activity, of material work and not only of monetary and monetary exchanges, because sometimes it seems that an activity gives a lot of profits and it could be, taking, for example, from nature, [00:05:00] too many natural goods, even though it actually produces a lot of monetary profits.And in that sense, what I have been studying is precisely how capital is deployed, looking, so to speak, for what it needs from ecosystems, but sometimes it does not need everything from ecosystems, sometimes it does need the entire ecosystem, which is what I am going to explain very quickly now.But in other cases, he needs only one of the natural resources, he needs land to cultivate and then he monopolizes it either by buying, or by dispossessing, or by renting the land. On the other hand, he may not need the soil to produce, not only does he need the land to produce, but he also needs that land to have a climate.This seems to be not so common sense. All farmers are much clearer about it, but it is clear that in certain areas certain species are found and in others, for example in cold places, they are found more because forest production and therefore production, pine and eucalyptus are grown. And in the tropics, fruits are grown .So economic investments that we could call capital, but that capital is a process as I said, reorganizes the workers, the workers. It also organizes the relationship with nature or reorganizes it. So, I always give these examples because they are very illustrative of what happens, for example, if there are more investments to cultivate, for wood production. Production, obviously, those who invest require their profit quickly. So you have to invest and have profits. You have to invest and sell the wood quickly, for example. Therefore, the species that grow the fastest are cultivated .And because they grow faster, they need more water. If they need more water, they deplete the aquifers. Here we have a direct consequence of human organisation in nature, in how to reorganise it because it replaces the native forest and replaces it with species that can only be sold, in this case, pine and eucalyptus.It is clear that, as in the past, time is reorganized, for example, for workers. If there are all the workers in the forestry industry who are offered a type of work and the relationship with water, with local ecosystems and with the species that are cultivated, there is the whole circuit of what is organized.So when we think about investments, we are not generally thinking about what is behind them. So we could follow the production of a car, the production of cotton for our clothes, the production of glass, the production of iron, of plastics, everything can be thought of like that. And also within [00:08:00] Of the forms of deployment of nature, I have thought that there is sometimes, there is another form that I call tourist bio-commodification, which is monopolizing entire ecosystems to put them, so to speak, to put whales, to put alligators to work, which is a way of saying it in the sense of land rent, ecosystem rent and above all, the great industry that is built around tourist enclaves.All of this constitutes a new relationship with nature, which is, I think, what we are going to be discussing in your program, because it does not modify or not only has tourism been generally seen as a benevolent industry because it does not have chimneys. It is very different, for example, from the oil industry, which is the one we generally think is the only dirty one.But the tourism industry is [00:09:00] an industry. The thing is that it is a service industry. It is also a global industry. It is also monopolistic. In other words, it is concentrated in a few corporations and it changes, of course, the way we organize ourselves around ecosystems.Chris: Wow. It's gotten me thinking a lot about how things that seem like tours could perhaps be promoted as ecological or eco-friendly, like hikes in the forest or even those tours on the sea, in the Yucatan or here in Oaxaca to go just to see the whales or turtles, etc. Is that kind of what you're talking about?Cesar: Yes. Now it must be said that these services that you generally mention, which are sometimes called eco-tourism, are those with the lowest [00:10:00] production of value or rather, they do not produce value, but rather there is only monetary exchange.But the ones that have the greatest value production are the enormous global infrastructure, the hotels and the airlines. And these are obviously controlled by the big corporations and have a gigantic impact. That is, when we think that we are going to do an activity in Oaxaca, for example, as you say, and that we are seeing a very nice activity of reproduction of the life of turtles. We are not thinking about the whole chain of goods, which is a chain of services that also has not only our ecological footprint, but also how investments reorder the territories.In Mexico, for example, around the beginning of the 21st century, we went from 7 million international tourists to 30 or 35 million.That is, in 20 years, it has practically tripled [00:11:00] volume of tourists. Now, these tourists don't, in addition, we always think that even governments , even the last government, have promoted tourism even more, because it is supposed to be totally beneficial, because obviously they bring an economic spillover to places that are generally also poor.But the problem with this perception is that we are not, perhaps sometimes, having a critical perspective where a division of social labor and a division of nature and who has access to it and for what purpose is evidently also being formed. It is the global elites, that is, also the salaried workers of the north, who have greater resources and greater economic security , who have more free time and also more resources to access leisure and entertainment.The lower classes do not. So there is an entry division by the [00:12:00] money, for access, who can access the first, free time. But not everyone who has free time has access to leisure, entertainment and tourist services. So, there is a double division here, a class division, Now, looking at it this way, we see that ecosystems are not simply used by everyone in an equal way, but that some have more access and others do not. Or some have more access. gradually and others much more sporadically, whic

EPISODE 131 | Hotlantis: The Lost Continent We all love mysteries, and Atlantis is one of the biggest ones. Was it a real place or just an allegory? If real, then where was it? Many people have spent a lot of time and money trying to discover the answer to that question.  Like what we do? Then buy us a beer or three via our page on Buy Me a Coffee. Review us here or on IMDb. And, seriously, subscribe, will ya? SECTIONS 02:22 - Let the Mermaids Flirt with Me - Plato's Timaeus and Critias describe Atlantis, Utopia, probably just an allegory, Tertullian's "On Baptism", Elysium, Plato references Solon 08:44 - When the Levee Breaks - Atlantias by Hellanicus of Lesbos, the disaster at Helike, Altantipedia 14:00 - Mediterranean Sundance - Crantor believed it, the Pillars of Hercules, in the Mediterranean: Santorini (Thira), the Minoans, Robert Graves thought it was Pharos, Robert L. Scranton liked Lake Copais, other Med locales 21:08 - Atlantic - Ignatius Donnelly and Pierre-Marie Termier chose the Azores, hyperdiffusionism, Otto Muck thought about the Mid-Atlantic Range and the Carolina Bays, Bory de Saint-Vincent liked the Canary Islands (and pillow lava), Jorge Maria Ribero-Meneses considered the Cachucho Plateau, some liked the Spartel Bank, Paul Dunbavin liked the the Irish Sea, Stel Pavlou changes the timeline, the Richart Structure in Mauritania 28:48 - Abraham Ortelius drew a map, Athanasius Kircher expanded that work and thought Atlantis connected North America with Africa 31:02 - New World - Edgar Cayce's visions pointed to Bimini, the Bimini Road, the Blake Plateau, the Sargasso Sea, J.M. Allen thinks of the Incans and Bolivia, mythological places, Antarctica  36:40 - Underwater Love - Olaus Rudbeck preferred Sweden, Jürgen Spanuth like Northern Europe, Helena Blavatsky's Theosophy and root races, Jörg Lanz von Liebenfels and Guido von List create Ariosophy ("the wisdom of the Aryans"), the Nazis took that ball and ran with it 41:33 - Palace of the Brine - CTs like ancient aliens, the Vatican, the Illuminati; Tony O'Connell of Atlantapedia's central Mediterranean theory, my own take on it all Music by Fanette Ronjat More Info Atlantipedia website Timaeus By Plato Critias By Plato Finding Atlantis in the depths of Plato On Baptism by Tertullian Atlantis isn't real, but here are all the places it could have been in Popular Science Atlantis on History.com Atlantis at National Geographic  Atlantis - An Investigation on Storymaps Top 10 Amazing Facts About the Lost City of Atlantis The ‘truth' behind Atlantis – Christopher Gill on Plato's Atlantis Story Where is the Lost City of Atlantis — and Does it Even Exist? in Discover Is Atlantis Real? The Truth Behind the Atlantis Myth Was there a real Atlantis? on How Stuff Works Plato's Atlantis Before Plato on Beachcombing's BIzarre HIstory Blog WHO ELSE WROTE ABOUT ATLANTIS? Findings on Santorini Point to “Lost Island of Atlantis” Origins How the Ancient Greek City of Helike Was Destroyed and Rediscovered Wrath of a God or Nature: The Demise of Helike What Are the Pillars of Hercules Mentioned in Greek Mythology? The Pillars of Heracles at the Plato Project How the Discovery of ‘Atlantis' Made Big News Then Faded Away The Mysteries of Lake Copais and the Island Fortress of Gla The Sunken City That Might Be Atlantis Atlantis Location Hypothesis 10 mysterious locations to find the lost city of Atlantis WHERE IS ATLANTIS?: PILLARS OF HERACLES, A SEA OF MUD AND MONSTERS IN THE DEEP Atlantis, Lake Tritonis, and Pharos Ignatius L. Donnelly in the Scholarly Community Encyclopedia  Master of Disaster, Ignatius Donnelly in the Public Domain Review Are the Misty Peaks of the Azores Remnants of the Legendary Atlantis? The Canary Islands And The Atlantis Legend Pillow basalt more than a kilometer above sea level Lost city of Atlantis believed found off Spain The Mystery of Carolina Bays Location hypotheses of Atlantis Hunting Atlantis TV show “Be Vewy Quiet. I'm Hunting Atlantis.” What Exactly Is the Eye of the Sahara, aka the Richat Structure? Ancient Saharan Origins of East African Bantus: The Land of Atlantis and Egypt Atlantis on the Green Sahara The Infamous Map of Atlantis on Cryptid Campfire How the imaginary island of Atlantis was mapped on Vox Bimini Road/The Lost City of Atlantis Why Some People Think Bimini Road Is A Lost Highway To Atlantis on All That's Interesting Ep. 128 | Estimated Prophets: Nostradamus & Cayce The Island of Atlantis Discovered The Blake Plateau: A Southern Treasure Deep Sea Corals: The depths of the Blake Plateau Ep. 103 | Down in Bermuda, It's Easy to Believe: The Devil's Triangle The Sargasso Sea: why this ‘golden floating rainforest' urgently needs protecting at Greenpeace Mysteries of the Sargasso Sea Atlantis: The Andes Solution : The Discovery of South America As the Legendary Continent of Atlantis by John Blashford-Snell Exploring Atlantis and Lemuria Is Atlantis in Antarctica Atlantis on the H. P. Lovecraft Wiki Swedish Visions of Atlantis – Olof Rudbeck the Elder's Atlantica Atlantis Then and Now on the Theosophical Society website Eight unbelievable theories about Atlantis - that people actually believed! Atlantis Conspiracy website Lost city of Atlantis rises again to fuel a dangerous myth in The Guardian Atlantis: The Lost Continent Finally Found by Arysio Santos  Joining The Dots: Plato's Atlantis in the Central Mediterranean by Tony O'Connell  Follow us on social: Facebook Twitter Bluesky Other Podcasts by Derek DeWitt DIGITAL SIGNAGE DONE RIGHT - Winner of a 2022 Gold Quill Award, 2022 Gold MarCom Award, 2021 AVA Digital Award Gold, 2021 Silver Davey Award, 2020 Communicator Award of Excellence, and on numerous top 10 podcast lists.  PRAGUE TIMES - A city is more than just a location - it's a kaleidoscope of history, places, people and trends. This podcast looks at Prague, in the center of Europe, from a number of perspectives, including what it is now, what is has been and where it's going. It's Prague THEN, Prague NOW, Prague LATER 

 TOC Dashboard: https://experience.arcgis.com/experience/ebe374c40c1a4231a06075155b0e8cb9/ Research Notes/Bibliography can be found here: https://publish.obsidian.md/s2underground ArcGIS Online CIP/COP: https://www.arcgis.com/home/item.html?id=204a59b01f4443cd96718796fd102c00 00:00 - Northeast Region 02:19 - The Data 06:20 - Risk Mitigation 12:28 - Submarine Cables 15:02 - Lincoln Heights Crisis 19:21 - Northern Europe 21:37 - GhostNet Reports Download the GhostNet plan here! https://github.com/s2underground/GhostNet The text version of the Wire can be found on Twitter: https://twitter.com/s2_underground And on our Wire Telegram page here: https://t.me/S2undergroundWire If you would like to support us, we're on Patreon! https://www.patreon.com/user?u=30479515 Disclaimer: No company sponsored this video. In fact, we have ZERO sponsors. We are funded 100% by you, the viewer. All of our funding comes from direct support from platforms like Patreon, or from ad revenue on YouTube. Please note that even though it hurts our income, we still offer ad-free watching via alternative platforms like Odysee, Gab, and (for now) Rumble. Odysee: https://odysee.com/@S2Underground:7 Gab: https://gab.com/S2underground Rumble: https://rumble.com/c/S2Underground BitChute: https://www.bitchute.com/channel/P2NMGFdt3gf3/ Just a few reminders for everyone who's just become aware of us, in order to keep these briefings from being several hours long, I can't cover everything. I'm probably covering 1% of the world events when we conduct these briefings, so please remember that if I left it out, it doesn't necessarily mean that it's unimportant. Also, remember that I do these briefings quite often, so I might have covered an issue previously that you might not see if you are only watching our most recent videos. I'm also doing this in my spare time, so again I fully admit that these briefings aren't even close to being perfect; I'm going for a healthy blend of speed and quality. If I were to wait and only post a brief when it's "perfect" I would never post anything at all. So expect some minor errors here and there. If there is a major error or correction that needs to be made, I will post it here in the description, and verbally address it in the next briefing. Also, thanks for reading this far. It is always surprising the number of people that don't actually read the description box to find more information. This content is purely educational and does not advocate for violating any laws. Do not violate any laws or regulations. This is not legal advice. Consult with your attorney. Our Reading List! https://www.goodreads.com/user/show/133747963-s2-actual The War Kitchen Channel! https://www.youtube.com/channel/UCYmtpjXT22tAWGIlg_xDDPA 

In 1698 and 1699, the powers of Northern Europe edged closer to war. The Pirate History Podcast is a member of the Airwave Media Podcast network. For advertising inquiries, please contact sales@advertisingcast.com Learn more about your ad choices. Visit megaphone.fm/adchoices

On this week's episode - the final episode of Above Average Intelligence - former Danish Defense Intelligence Service senior officer Jacob Kaarsbo (@jkaarsbo.bsky.social) (@JKaarsbo) joins @mpolymer to discuss “Why Greenland?”, plus how Europe must focus now on a security regime without US leadership. Always great to hear from allied intel pros, given the huge global challenges in 2025. Tune in here. Looking for More from the DSR Network? Click Here: https://linktr.ee/deepstateradio Learn more about your ad choices. Visit megaphone.fm/adchoices

After the Second World War, a vast experiment took place in which adventure playgrounds transformed bombsites and waste ground in the UK, creating opportunities for children, beyond the sanitised safety of more conventional play spaces with swings and see saws. Laurie Taylor talks to Ben Highmore, Professor of Cultural Studies at the University of Sussex about the range of people whose celebration of children's imaginative capacities re-invented the notion of play, from Northern Europe to North America. Designers, social reformers, and even anarchists, saw these sites of fun as the foundation for the creation of citizens and agents of social change. What remains of those post war playgrounds, in the here and now, and what can the astonishing ambition of those spaces tell us about the power of play in an age of risk aversion?Producer: Jayne Egerton

As Los Angeles fires continue, LA sports teams have partnered with Fanatics to contribute to the LA Fire Department Foundation and the American Red Cross. 100% of the proceeds from the “LA Strong” team-branded t-shirts will be donated; it's part of Fanatics CEO Michael Rubin's plan to support those affected by the devastation. CNBC's Contessa Brewer offers insight on the efforts to rebuild from her location on the ground in LA. Billionaire investor Marc Lasry is doubling down on his sports investing strategy. He says, while he's seeing debt financing opportunities in Northern Europe, he's excited about the returns on sports leagues, especially women's teams. After buying and selling the Milwaukee Bucks and investing in pickleball, Lasry says he has the cheat code for a successful sports investment. Plus, Meta's Mark Zuckerberg criticized Apple in a recent interview with Joe Rogan.  Marc Lasry - 14:26Contessa Brewer - 32:40Michael Rubin - 38:55 In this episode:Contessa Brewer, @contessabrewerJoe Kernen, @JoeSquawkBecky Quick, @BeckyQuickAndrew Ross Sorkin, @andrewrsorkinKatie Kramer, @Kramer_Katie

PREVIEW: NATO: HYBRID WARFARE - Colleague Jeff McCausland reviews two incidents in northern Europe - cable cutting and a downed aircraft - as possible hybrid warfare against NATO. More later. 1955