Podcasts about northumbria

This week, Dr. Joëlle Hivonnet joins the podcast to discuss her four-year tenure as the EU's deputy head in Seoul from 2016, a tumultuous era in inter-Korean relations defined by both tensions and diplomacy. Hivonnet talks about how U.S. President Donald Trump's threats against North Korea transformed into summit talks between leader Kim Jong Un, South Korean President Moon Jae-in and Trump, and how those developments ushered in a period of optimism for the EU. She also challenges the notion that Europe has a limited role in the peninsula's affairs, particularly after North Korea's direct involvement in the war in Ukraine. The EU's agenda is being “totally dominated” by the Ukraine-Russia war, and North Korea's deployment of troops and munitions in support of Moscow's invasion is clear evidence that issues involving the DPRK now relate to the 27-member state organization, she said. Hivonnet, now retired, worked in EU postings for over 30 years, including in Geneva and Kathmandu. Prior to working for the EU, she was a senior lecturer at the University of Northumbria in England.  About the podcast: The North Korea News Podcast is a weekly podcast hosted by Jacco Zwetsloot exclusively for NK News, covering all things DPRK — from news to extended interviews with leading experts and analysts in the field, along with insight from our very own journalists. NK News subscribers can listen to this and other exclusive episodes from their preferred podcast player by accessing the private podcast feed. For more detailed instructions, please see the step-by-step guide at nknews.org/private-feed.

Back from their pilgrimage to Scotland and Northumbria, the Areopagite pilgrims reflect on the holy people and places they encountered. They also answer an email from an ardent fan.

Back from their pilgrimage to Scotland and Northumbria, the Areopagite pilgrims reflect on the holy people and places they encountered. They also answer an email from an ardent fan.

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage:  https://sengokudaimyo.com/podcast/episode-139   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars.  They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision.  As they looked up, suddenly they saw a strange movement: a streak through the sky.  They waited, and observed, and then there was another, and another after that.  It was as if the stars themselves were falling from the heavens.  They watched as it seemed that the constellations themselves were melting and falling apart.  Quickly they scribbled down notes.  Tomorrow, with the light of day, they would consult various sources to see just what it could mean.  For now, their role was simply to observe and record.   Welcome back, everyone.  It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou.  We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods.   It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor.  After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time.  And that is… science!  Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today.  The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period.  Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts".  There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method.  So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things.  This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something.  In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can lead to remarkably reliable results.  One example of this is calendrical science—it isn't that hard to observe the passing of days and seasons.  Even the rotation of the earth and the movements of stars and even something with as large a period as comets could be observed and tracked, especially if you had centuries of data to comb through.  In fact, they often would predict things that it turns out they couldn't, themselves, see.  They could predict that an eclipse would occur, for example, even when that eclipse was only visible somewhere else.  And they didn't have to calculate gravitational pull, mass, or distances between different heavenly bodies for that to occur. Similarly, in the agricultural sphere: you had so many people who observed the seasons and would figure out new ways of doing things.  It doesn't take an understanding of chlorophyl to know that plants generally do better when exposed to sunlight. I believe the leap happens when you get to things that go beyond purely observable means.  Sickness, for example—how do you explain viruses or germs without equipment like microscopes to see what our eyes alone cannot?  And if such "invisible" things could cause so much damage, then why could there not be other "invisible" elements, such as kami and boddhisatvas?  And as humans we are driven to make connections.  It is one of the things that has driven our technological innovation and rise, but it is also something that can easily go awry.  Like when you are sitting in a dark house, alone, and you hear a noise.  Rationally, you might know that houses settle and creak, but that doesn't necessarily stop your brain from connecting it with thoughts that someone must be in the house making that noise. Or even how we make judgments based on nothing more than how someone talks or what they look like, because our brains have made connections with those things, for good or ill. A large part of the rationalization that was accomplished in Asian thought had to do with concepts of Yin and Yang, the negative and the positive, the dark and the light.  This was thought of as a kind of energy—qi or ki—that was embedded in things.  We discussed this somewhat back in episode 127, because yin yang theory, along with the five element theory, known as Wuxing or Gogyou in Japanese, became embedded in the idea of the calendar.  Why was summer hot, except that it was connected with an excess of fire energy?  And the cold, dark days of winter would be associated with an excess of water, naturally. I should note that while this is one of the more comprehensive philosophical systems in use, it was not the only means by which various phenomena and effects were rationalized.  After all, it had to be imposed on a framework of how the world otherwise worked, and descriptions of the world came from a variety of places.  There was, for example, the Classic of Mountains and Seas, or Sanhaijing, which detailed the world as envisioned in the period before the Qin dynasty, although there were occasional updates.  The Sanhaijing  described regular plants and animals in the same breath as gods and monsters.  There were also various buddhist sutras, which brought their own cosmological view of the universe that had to be squared with other visions, including those passed down locally describing the archipelago as the "Reed Plain" and giving particular importance to eight of the islands—though which eight depends on which variant of the creation myth you are referencing. To categorize the study of the natural—and what we would consider the supernatural—world around them, the Ritsuryou set up specific bureaus.  One of these was the Onmyou-ryou, the Bureau of Yin-yang, also known as the Onyo no Tsukasa.  This Bureau oversaw divination, astronomy, time, and calendars.  At its head was the Onmyou-no-kami.  Below them were the various scholars studying the core subjects, as well as technical practitioners to carry out the rites and divination. On the continent, priority was generally given to astronomical and calendrical studies, and many of the more magical practices or rituals would fade away, likely because there were local Taoist institutions who could take up much of that work.  In Japan, however, it seems that the calendrical studies tended to ossify, instead, while onmyoji came to fill a role not just for the state but also among the population for divination and other such practices.  Even into the Edo period one could find private onmyoji, and the Bureau itself lasted until the very beginning of the Meiji period. Another important institution of the Ritsuryo government for learning was the Daigakuryou, the Bureau of Great Learning.  Students of Japanese may recognize the term "Daigaku" referring, today, to universities. The original concept for the Daigaku-ryou, or Daigaku no Tsukasa, was focused on the study of those things that were considered perhaps a bit more practical and necessary to anyone who might want a political career.  Since this was founded on concepts of Confucian government, it is little wonder that it was originally designed to focus on Confucian studies, among other things.  This fits into the idea of a supposed meritocracy, where one's education was part of the examination.  You may recall from Episode 115 we talked about the National University in Chang'an, which is likely something that the Daigaku Ryou could only ever dream of becoming. Early arts taught at the Daigaku Ryou included the Confucian classics, mathematics, writing, and Chinese pronunciation.  These were all things that you would need to know to become a part of the bureaucracy The idea of a school may have been born along with the early institution of the government, with mention as early as 671, in the last year of Naka no Oe's reign, but we don't have it clearly established in the code until later.  Full operations may have been somewhat delayed due to the tumultuous events of Ohoama's accession to power in 672, but we do see it explicitly mentioned in the year 675.  On the first day of the year we are told that Students from the Daigaku Ryou, along with students from the Onmyou-Ryou and from the Gaiyaku Ryou, the Bureau of External Medicine; along with the Woman of S'ravasti, the Woman of Tara, Prince Syeonkwang of Baekje, and Silla labourers offered presents of drugs and various rarities. We talked about the first two, the Daigaku-ryou and the Onmyou-ryou, but the Gaiyaku Ryou doesn't seem to have a lot of information out there beyond this mention.  Later there would a "Ten'yaku Ryou", or Bureau of Medicine, established in the code.  Since we don't have any extant codes from this period beyond what was written down in the Nihon Shoki, we don't know for certain what the Gaiyaku-ryou was , and it is possible that the Gaiyaku-Ryou was a precursor to the Ten'yaku Ryou.  "GAI" means "outside" or "external", leading me to wonder if this referred to external medicine in contrast to internal medicine, or if it meant medicine or drugs from outside teh archipeloago. I would point out that these students are found with the Woman of S'ravasti, or Shae; the Woman of Tara; a Baekje prince and Silla labourers.  In other words, they were all people from outside of the archipelago.  This is not entirely surprising as it was from outside that much of the learning was coming into the country. "Yaku" or "Kusuri", which can be translated as either "Drugs" or "medicine", could refer to a number of things.  How effective they were is somewhat questionable. Almost certainly some of them had confirmed medicinal efficacy, but others may have been thought to have been effective due to things like their connection to the five elements, or wuxing, theory. For example, something red might be assumed to have a warming effect because of the presumed presence of the fire element.  And the power of the placebo effect no doubt made them seem at least partially effective.  Consider, for example, how many people will swear by certain remedies for the common cold when all it really does is distract you, or perhaps make you a bit more comfortable, until the symptoms pass on their own. A more certain science was probably that of Astronomy, which we've mentioned a few times.  The passage of the stars through the sky was something that could be easily observed.  There is a theory that some of the first lines in the Yijing, or book of changes, may actually be a description of the changing of seasons as different aspects of a given constellation rise over the horizon, and the placement of certain stars would help in the adjustment of the lunar calendar, since the moon's orbit does not match up exactly with the solar year, and year the solar year was quite important to things like agriculture and even sailing to the mainland. This all makes 675 a seemingly banner year for science, as four days after the presentation of medicine to the throne, the government erected a platform by which to observe the stars.  This wouldn't need to be much—it could have been an earthen mound, or just a tower, from which one could get above the ground, presumably see over any buildings, to the horizon.  Granted, Asuka might not be the best place for such observations, with the nearby mountains meaning that the true horizon is often obstructed.  Nonetheless, it may have been enough to make calculations. Astronomy platforms, or Tenmondai, would continue to be used up until at least the Meiji period.  Without a telescope, observations were somewhat limited—though they also didn't have the same level of light pollution that we have today.  Remember, many woke just before dawn and went to sleep not too long after the sun went down, which only makes sense when you are living in a place where creating light, while doable, also ran the risk of burning your entire house to the ground. It is worth noting that the sky for the ancient Japanese was likely quite different than what most of us see when we look up, unless you are fortunate enough to live in a place with very little light pollution.  For many of those living today in the cities and suburban landscape, go outside at night and you might see the moon and some of the brightest stars, but for most of the ancient Japanese, they would look up and see the heavenly river, the Amakawa, or Milky Way.  They would have looked up at a sky glittering with myriad dots of light, as well as planets and more.  It was both familiar and strange—something one saw regularly and yet something that was also extremely inaccessible. Astronomical observations would have been important for several reasons, as I've mentioned.  They would have been used to keep the calendar in check, but they would also have likely been used to help calibrate the water clock, which helped to tell time.  Of course, going back to the five elements and yin yang theory, it is also believed that the energy, the qi or ki, changed with the seasons and the movements of the stars and planets—planets were not known as such, of course, but their seemingly erratic movements compared to bright lights in the sky meant they were noticed and assigned values within the elemental system. One of the things that came with the changing seasons, the heavenly movements, and the flow of ki was a concept of "kata-imi", literally directional taboos.  There were times when certain directions might be considered favorable or unfavorable for various actions.  This could be something as simple as traveling in a given direction.  In the centuries to come this would spawn an entire practice of kata-tagae, or changing direction.  Is the north blocked, but you need to travel there, anyway?  Well just go northwest to say hello to a friend or visit your local sake brewery, and then travel due east.  Ta-da!  You avoided going directly north!  There were also mantra-like incantations that one might say if they had to travel in an inauspicious direction to counteract the concept of bad influences. This also influenced various other things, and even today you will often see dates where a year and month might be followed by simply the character for "auspicious day" rather than an actual day of the month. So observing the heavens was important, and it was also important that they tostudy the works of those on the continent, whose records could help predict various astronomical phenomena.  Except that there was one tiny problem:  I don't know if you've noticed, but Japan and China are in two different locations.  Not all astronomical phenomena can be observed from all points of the globe.  The Northern Lights, for example, are rarely seen in more southerly latitudes, and while eclipses are not too rare, a total eclipse only impacts certain areas of the earth, along relatively narrow paths. I mention this because it isn't always clear if the records we get in the Nihon Shoki are about phenomena they directly observed or if they are taking reports from elsewhere and incorporating them into the narrative.  One such event is the comet of 676. The entry in the Nihon Shoki tells us that in the 7th lunar month of the 5th year of Temmu Tennou, aka 676 CE, a star appeared in the east that was 7 or 8 shaku in length.  It disappeared two months later. We've mentioned some of this before, but the sky was divided up into "shaku", or "feet", though how exactly it was measured I'm not entirely sure.  It appears to be that one foot was roughly 1.5 degrees of the sky, give or take about a quarter of a degree, with 180 degrees from horizon to horizon.  So it would have been about 10 to 12 degrees in the sky.  Another way to picture it is if you hold out your arm towards the object, and spread your index and little finger, it would probably fit between those two points.  This comet hung around for some time, and a great part about a comet like this is that it was viewable from multiple locations.  After all, as the earth turned, different areas were exposed to the comet as it passed through our part of the solar system.  Thus we have records of it from not just the Nihon Shoki:  We also find it in the Anglo-Saxon chronicles, where it was thought to have foretold the end of Bishop Wilfred's control of Northumbria.  We also see it in Tang, Silla, and Syrian sources. These sources aren't always in complete agreement.  For one thing, they noted when they first saw it, which might have been impacted by local conditions.  And then conversion between lunar and solar calendars can also sometimes get in the way.  Roughtly speaking, we have the Nihon Shoki providing dates of somewhere from about August or September of 676, on the Western calendar, to October or November. Tang sources put it from 4 September to 1 November.  Silla Chronicles claim that it first appeared in the 7th lunar month, so between August and September.  A Syrian Chronicle notes a comet from about 28 August to 26 October in the following year, 677, but this is thought to have been a mistake.  European sources generally seem to claim it was seen in August and lasted for three months.  All of these sightings put it at roughly the same time. Working with that and with known comets, we think we actually know which comet this is:  The Comet de Cheseaux also known as the Comet Klinkenberg-Cheseaux.  And I should mention this is all thanks to a research paper by M. Meyer and G. W. Kronk.  In that paper they propose that this is the comet with the designation of C/1743 X1, or the common names I just mentioned.  If so, based on its trajectory, this comet would have been visible in 336, 676, 1032, 1402, 1744, and is next predicted to show up in 2097.  And no, those aren't all exactly the same amount of time.  It is roughly every 350 years or so, but with the movements of the solar system, the planets, and various gravitational forces that likely slow or speed up its movement, it doesn't show up on exactly regular intervals.  Still, it is pretty incredible to think that we have a record of a comet that was seen the world over at this time, by people looking up from some very different places. Comets were something interesting for early astronomers.  They may have originally been seen as particularly ominous—after all, in the early eras, they were hardly predictable, and it would take years to get enough data to see that they were actually a somewhat regular occurrence.  In fact, it is likely that early astronomers were able to figure out eclipse schedules before comets.  Still, they seem to have come to the realization that comets were in fact another type of natural and reoccurring phenomenon.  That isn't to say that they didn't have any oracular meaning, but it did mean they were less of an obvious disturbance of the heavenly order. We have another comet mentioned in the 10th lunar month of 681, but that one seems to have had less attention focused on it, and we don't have the same details.  Then in the 8th lunar month of 682 we have an entry about a Great Star passing from East to West—which was probably a shooting star, rather than a comet.  Comets, for all that they appear to be streaking across the sky thanks to their long tails, are often relatively stable from an earthbound perspective, taking months to appear and then disappear again. Then, on the 23rd day of the 7th month of 684 we get another comet in the northwest.  This one was more than 10 shaku in length—about 15 degrees, total, give or take.  Given the date, we can be fairly confident about this one, as well: it was the famous Halley's comet.  Halley's comet is fascinating for several reasons.  For one, it has a relatively short period of about 72 to 80 years, though mostly closer to 75 to 77 years in between sightings.  The last time it visited the earth was in 1986, and it is expected back in 2061.  Halley's comet has been recorded since the 3rd century BCE, and, likely because of its short period, it was the first periodic comet to be recognized as such.  There are other periodic comets with short periods, but many of them are not visible with the naked eye.  Halley's comet is perhaps the most studied comet, given its regular and relatively short periodicity.  It is also connected to the famous writer, humorist, and essayist, Samuel Langhorne Clemens, aka Mark Twain.  He was born only a few days after the comet reached perihelion in 1835 and died a day after it reached the same point again in 1910, and while he may not have visited Japan in his lifetime, it was a period of great change both in his home country of America and in Japan.  America, of course, would undergo a Civil War over the issue of slavery in the early 1860s, and shortly after that Japan would have its own civil war in the form of the Meiji Revolution.  And while he never visited—and translation could only do so much to capture the art of his prose—Mark Twain's works were apparently quite influential in Japan in the early 20th century. Of course, comets were just one of the celestial phenomena to be observed.  The astronomers were interested in just about anything happening in the sky.  We have accounts of both solar and lunar eclipses, and not necessarily full eclipses either.  We even have notice of the movement of some planets, such as in 681, when they noted that the planet mars "entered" the moon. Obviously the astronomers weren't recording every raincloud that came through—at least not in the main chronicles—but they did capture a fair number of events.  They did record particularly memorable storms.  For instances, in the 8th lunar month of 675 there was a storm that is said to have caused sand to fly and which then damaged houses.  This sounds like a wind storm without rain—after all, if there was rain, you would expect that the sand would have been wet and tamped down.  It is possible to have hurricane level winds without the rain.  While typhoons typically bring rain, especially as they usually build up their strength at sea, it is possible to have the winds alone, as I've experienced, myself, in Tokyo.  This most likely happens in an isolated area—there is water and rain somewhere, but the typhoon can be large, so parts of it may only get the wind and little or no rain.  I wonder if something like that happened in this instance.  It is also possible that this record refers to actual sand being brought across from the continent.  In some instances, sand can be lifted up from as far away as Mongolia and carried all the way to Japan, though it is pretty rare. And it wasn't just wind and sand.  We get accounts of hail coming down as large as peaches, torrential rainstorms, and even ash, likely from a volcanic eruption that was otherwise unrecorded.  There are also accounts of snow, though typically recorded in times where you wouldn't expect to see it, such as the third lunar month, which would mean snow in late April or early May. Mostly these storms are mentioned in terms of how they affected the immediate fortunes of the living, but sometimes storms did even more damage.  In 682, for example, a hoar-frost was reported in both Shinano and Kibi in the 7th lunar month.  On its own, this probably wouldn't have been worth mentioning, but the chroniclers add that because of storms the "five grains had not formed".  So storms had diminished the crops and the hoar-frost was apparently the killing blow.  The harvest that year would be lean, and it would not be a happy time for many that winter. And then, just as important as what was happening was what was not.  There are several mentions of droughts, particularly towards the end of Spring, early Summer.  This is traditionally a drier period, and if it is too dry it could harm the harvest.  And so the government was expected to find a way to bring the rain—a tall order, the general resolution to which seems to be prayers and rituals designed to bring rain.  In a place like Japan, I suspect that it was usually just a matter of time before the prayers were "successful", thus reinforcing their presumed efficacy. Some of the things that they recorded were a bit more mysterious.  For example, in the second lunar month of 680 we are told that a sound like drums was heard from the East.  There are many things this could theoretically be, from rumbles of thunder to some other phenomenon, though the following year we have a note about thunder in the West, so theoretically they knew the difference between thunder and drums.  Later that same year, 680, we are told that there was a "brightness" in the East from the hour of the dog to the hour of the rat—about 8pm to midnight.  Was this some kind of aurora?  But wouldn't that have been in the north, rather than the east?    Could it have been some kind of lightning?  But that is a long time for a lightning storm to hang around.  And there are other strange things, some of which seem impossible and we have to doubt.  For example, in 684 they said that, at dusk, the seven stars of the Big Dipper drifted together to the northeast and sank.  Unless they are just recording the natural setting of the stars of the big dipper.  Certainly, over time the constellation appears to rotate around the north star, and it dips down to or below the horizon in the autumn months.  So were they just talking about the natural, yearly setting of the stars, or something else? There may be some clues in that the 11th lunar month, when that was recorded, we see several other heavenly phenomena recorded.  Two days after the Big Dipper set, at sunset, a star fell in the eastern quarter of the sky that we are told was as large as a jar.  Later, the constellations were wholly disordered and stars fell like rain.  That same month, a star shot up in the zenith and proceeded along with the Pleiades until the end of the month.  While this sounds like shooting stars and a possible meteor shower, a later commenter suggested that this was all a heavenly omen for the state of the court, showing the "disordered" state of the nobility at this time.  Of course, this was also a year and change before the sovereign's eventual passing, so there is also the possibility that the Chroniclers were looking at events later and ascribing meaning and importance after the fact. In another account of something seemingly wonderous: in 682 we are told that something shaped like a Buddhist flag, colored like flame, was seen by all of the provinces and then sank into the Japan sea north of Koshi.  A white mist is also said to have risen up from the Eastern mountains. There are various things that could be going on here.  It strikes me that the white mist could be a cloud, but could also be something volcanic.  And the flame colored prayer flag makes me think about how a high cloud can catch the light of the rising or setting sun.  That could look like a flag, and can seem extremely odd depending on the other conditions in the sky. Or maybe it was aliens. Okay, it is unlikely that it was aliens, but I think that these do give an idea of the kinds of records that were being made about the observed phenomena.  Obviously the Nihon Shoki is recording those things that were considered particularly significant for whatever reason.  This could just be because it was something odd and unexplained, or perhaps it was more well known but rare.  It may have even had religious connotations based on some aspect, like evoking the image of Buddhist flags.  And it is possible that it was thought to have had significant impact on events—perhaps even an impact that isn't clear to us today, many centuries removed from the events. Some things were clear, however.  Lightning strikes are often mentioned specifically when they strike something of note.  In 678, we are told that a pillar of the Western Hall of the New Palace was struck by lightning, though apparently the building itself survived.  Then, in 686, Lighting appeared in the southern sky with a large roar of thunder.  A fire broke out and caught the tax cloth storehouse of the Ministry of Popular affairs, which immediately exploded in flames.  After all, a thatched roofed, wooden building filled with kindling in the form of cloth—and likely a  fair amount of paper and writing supplies to keep track of it all—sounds like a bonfire waiting to happen.  There were reports that the fire had actually started in Prince Osakabe's palace and then spread to the Ministry of Popular Affairs from there. It is also worth noting that recording of such events was still somewhat new to the archipelago as a whole. They were learning from the continent, but also defining their own traditions. Observations of natural phenomena weren't just relegated to celestial occurrences or weather.  After all, there was something else that one could observe in the sky:  birds.  Now this wasn't your average bird-watching—though I'm not saying that there weren't casual birders in ancient Japan, and if we ever find someone's birding diary from that era I think that would be so cool.  But there were some things that were significant enough to be mentioned. For example, in 678 we get a report of "atori", or bramblings.  Bramblings are small songbirds which are found across Eurasia.  Notably they are migratory, and are known to migrate in huge flocks especially in the winter time, and sure enough on the 27th day of the 12th month we are told that the bramblings flew from the southwest to the northeast, covering the entire sky.  This makes me think about some of the other mass migrations that used to occur that have largely been reduced significantly due to habitat loss, disruption to traditional migratory routes, and other population pressures on various bird species.  Still, having so many birds that it blocked out the sky certainly seems a significant event to report on.  We later see a similar account in 680, with the flock moving from southeast to northwest.  Given the location of Asuka it sounds like they were flocking in the mountains and heading out over the Nara Basin, perhaps seeking food in another mountainous area. In 682, the birders were at it again.  This time, around midday on the 11th day of the 9th lunar month, several hundreds of cranes appeared around the Palace and soared up into the sky.  They were there for about two hours before they dispersed.  Once again, cranes are migratory and known to flock.  Cranes are also known as a symbol of long life and joy—and I can understand it.  Have you ever seen a flock of cranes?  They are not small birds, and they can be really an incredible sight.  Flocks of cranes themselves were probably not that rare, and it was no doubt more about so many gathering around the palace which made it particularly special. It wasn't just birds in the sky that were considered important symbols, though.  Birds often are noted as auspicious omens.  Usually strange birds, plants, or other such things are found in various provinces and presented to the throne.    So in 675, Yamato presented auspicious "barn-door fowl", likely meaning a fancy chicken.  Meanwhile, the Eastern provinces presented a white falcon and the province of Afumi presented a white kite.  Chickens are associated with the sun and thus with the sun goddess, Amaterasu, and albino versions of animals were always considered auspicious, often being mentioned in Buddhist sources.  Later, in 680, we see a small songbird, a "Shitodo", also described as white, and probably albino, sent to the court from nearby Settsu. Then, in 681 there is mention of a red sparrow.  Red coloration is not quite the same as albinism, though it is something that does occur at times, when the brownish coloration comes out more red than brown, and I suspect this is what we are talking about.  This is most likely just a recessed gene or genetic mutation, similar to causes for albinism, but just in a different place in the DNA.  As for why it was important:  I'd first and foremost note that anything out of the ordinary (and even some ordinary things) could be considered a sign.   Red was also seen as an auspicious color, so that may have had something to do with it as well.  And then there is the concept of Suzaku, the red bird of the south.  Suzaku is usually depicted as an exotic bird species of some kind, like how we might depict a phoenix.  But it was also just a "red bird", so there is that, and perhaps that was enough.  Not that this red sparrow was "Suzaku", but evoked the idea of the southern guardian animal.  A year prior, in 680, a red bird—we aren't told what kind—had perched on a southern gate, which even more clearly screams of the Suzaku aesthetic. It is probably worth noting here that in 686, towards the end of the reign, not that anyone knew it at the time, Ohoama decided to institute a new nengo, or regnal period.  It was called Shuuchou—red or vermillion bird—and it likely referred to Suzaku.  This nengo was cut short, however, with Ohoama's death that same year.  Nengo were often chosen with auspicious names as a kind of hope for the nation, so clearly "red bird" was considered a good thing. A month after the red sparrow, Ise sent a white owl, and then a month after that, the province of Suwou sent a red turtle, which they let loose in the pond at the Shima palace.  Again, these were probably just examples of animals seen as auspicious, though they would have likely been recorded by the Onmyou-ryou, who would have likely combed through various sources and precedents to determine what kind of meaning might be attached to them. Color wasn't the only thing that was important.  In 682, the Viceroy of Tsukushi reported that they had found a sparrow with three legs.  There are numerous reasons why this could be, but there is particular significance in Japan and Asia more generally.  A three legged bird is often associated with the sun Andusually depicted as a black outline of a three legged bird inside of a red sun.  In Japan this was often conflated with the Yata-garasu, the Great Crow, which is said to have led the first mythical sovereign, Iware Biko, to victory in his conquest of Yamato.  Thus we often see a three legged crow depicted in the sun, which was an object of particular veneration for the Wa people from centuries before.  And I suspect that the little three-legged sparrow from Tsukushi  I suspect that this had particular significance because of that image. Animals were not the only auspicious things presented to the throne.  In 678, Oshinomi no Miyatsuko no Yoshimaro presented the sovereign with five auspicious stalks of rice.  Each stalk, itself, had other branches.  Rice, of course, was extremely important in Japan, both from a ritual and economic sense, so presenting rice seems appropriate.  Five stalks recalls things like the five elemental theory—and in general five was consider a good number.  Three and five are both good, prime numbers, while four, pronounced "Shi", sounds like death and is considered inauspicious.  Three, or "San" is sometimes associated with life, and five is associated with the five elements, but also just the fact that it is half of ten, and we have five fingers on one hand and in so many other ways, five is regarded as a good number in much of Asia. That the stalks had multiple branches likely referred to them bearing more than the usual amount of rice on them, which seems particularly hopeful.  Certainly the court thought so.  In light of the auspicious gift, all sentences of penal servitude and lower were remitted.  In 680, Officials of the Department of Law gave tribute of auspicious stalks of grain, themselves.  I'm not sure, in this case, that it was all that they hoped, however, as that began three days straight of rain and flooding. A year earlier, in 679, we are told that the district of Ito, in Kii, immediately south of Yamato, sent as tribute the "herb of long life".  We are told that it "resembled" a mushroom—probably meaning it was a mushroom, or maybe something formed into a mushroom shape.  But the stem was about a foot long and the crown was two spans, about 6 feet in diameter.  This is pretty incredible, and I have to wonder if there is a bit of exaggeration going on here. Another tribute was a horn found on Mt. Katsuraki.  It branched into two at the base, was united at the end, and had some flesh and hair still attached, about an inch in length.  They claimed it must be horn or a Lin, or Kirin, sometimes referred to as an Asian unicorn—a mythical creature considered to be quite auspicious and benevolent.  This was on the 26th day in the 2nd lunar month of the year 680, probably around March or April.  I highly suspect that what they found was an oddly shaped bit of antler from  a buck whose antlers had begun to come in and which might have been taken out by wolves or bears or something else altogether.  The fact that the ends were said to be fused together could just be referring to some kind of malformation of the antlers.  The fur and flesh could mean that the antlers were still growing—antlers would probably just be coming in around early spring time.  Still, there is no telling how long it was there, so it could have been from the previous year as well.  Attributing it to a kirin seems a bit of a stretch, but it was clearly something unusual. Animals and plants were recorded in tribute, but also when something odd happened.  Fruiting out of season was one such occurrence, which we've seen elsewhere in the chronicles as well.  There was even a record when the famous Tsuki tree outside of Asukadera had a branch fall down.  Presumably it was a large and noticeable branch, and by now this appears to have been a tree with a bit of age to it that had seen a lot, so it makes sense it got a mention. Finally, we go from the heavens to the earth.    Perhaps the most numerous observations in the Chronicles were the earthquakes.  We've noted in the past that Japan is extremely active, volcanically speaking, so it makes sense that there are multiple accounts of earthquakes each year, especially if they were compiling reports from around the country.  Most of these are little more than just a note that there was an earthquake, but a few stand out. The first is the 12th lunar month of 678.  We are told that there was a large earthquake in Tsukushi—modern Kyushu. The ground split open to the width of about 20 feet for more than 30,000 feet.  Many of the commoners' houses in the area were torn down.  In one place there was a house atop a hill, and though the hill crumbled down the house somehow remained intact.  The inhabitants had apparently been home and must have been oblivious, as they didn't realize anything had happened until they woke up the next morning. Again, probably a bit of hyperbole in here, but if we think back to things like the 2016 Kumamoto earthquake, where large areas of land shifted noticeably along the fault lines, it is likely that this was a similar or even more catastrophic event.  And here I'll give a quick plug for Kumamoto, which is still working to rebuild from the earthquake, and if you ever get a chance, I recommend a visit to the Kumamoto Earthquake Memorial Museum or Kioku, where you can see for yourself just how powerful mother nature can be. Another powerful earthquake was mentioned in the 10th lunar month of 684.  If the earthquake in Tsukushi had hit mostly agricultural areas, based on the description, this seems to have hit more populated regions.  We are told that it started in the dark of night, the hour of the boar, so about 10pm, give or take an hour.  The shaking was so bad that throughout the country men and women cried out and were disoriented—they could not tell east from west, a condition no doubt further hindered by the dark night sky.  There were mountain slides and rivers changed course, breaking their banks and flooding nearby areas.  Official buildings of the provinces and districts, the barns and houses of the common people, and the temples, pagodas, and shrines were all destroyed in huge numbers.  Many people and domestic animals were killed or injured.  The hot springs of Iyo were dried up and ceased to flow.  In the province of Tosa, more than 500,000 shiro of cultivated land sank below sea level.  Old men said that they had never seen such an earthquake.  On that night there was a rumbling noise like that of drums heard in the east—possibly similar to what we had mentioned earlier.  Some say that the island of Idzu, aka Vries Island, the volcanic island at the entrance of Edo Bay, increased on the north side by more than 3,000 feet and that a new island had been formed.  The noise of the drums was attributed to the gods creating that island. So here we have a catastrophic quake that impacted from Iyo, on the western end of Shikoku, all the way to the head of Edo Bay, modern Tokyo.  This appears to be what seismologists have labelled a "Nankai Trough Megathrust Earthquake".  Similar quakes have occurred and are predicted to occur in the future., along a region of Japan from the east coast of Kyushu, through the Seto Inland Sea, including Shikoku, through the Kii peninsula and all the way to Mt. Fuji.  The Nankai Trough, or Southern Sea Trough, is the area where the continental shelf drops down, and where the Philippine tectonic plate slips underneath the Eurasian—or more specifically the Amuric—plate.  As these plates move it can cause multiple events all along the trough at the same time.  Since being regularly recorded, these quakes have been noted every 100 to 150 years, with the last one being the Showa Nankai quakes of 1944 and 1946. For all of the destruction that it brought, however, apparently it didn't stop the court.  Two days after this devastating quake we are told that Presents were made to the Princes and Ministers.  Either they weren't so affected in the capital, or perhaps the date given for one of the two records is not quite reliable.  Personally, I find it hard to believe that there would be presents given out two days later unless they were some form of financial aid.  But what do I know?  It is possible that the court itself was not as affected as other areas, and they may not have fully even grasped the epic scale of the destruction that would later be described in the Chronicles, given the length of time it took to communicate messages across the country. Which brings us back to the "science" of the time, or at least the observation, hoping to learn from precedence or piece out what messages the world might have for the sovereign and those who could read the signs.  While many of the court's and Chronicler's conclusions may give us pause, today, we should nonetheless be thankful that they at least decided to keep notes and jot down their observations.  That record keeping means that we don't have to only rely on modern records to see patterns that could take centuries to reveal themselves.  Sure, at this time, those records were  still a bit spotty, but it was the start of something that would be remarkably important, and even though these Chronicles may have been focused on propaganda, the fact that they include so many other references are an incalculable boon to us, today, if we can just see to make the connections.  And with that, I think I've rambled enough for this episode.  We still have a couple more to fully cover this period. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

It's that time of the year known as ‘Nature's planting time' and Tom Pattinson's here with lots of exciting options for reinvigorating your garden… Tom Cadwallender's been observing the changes in his crab apple tree and its attractiveness to birds, and he's been along the Aln estuary enjoying the sound of golden plovers. And, we've got some top tips for the garden from Tom Pattinson.Support the showYou can follow Tom Pattinson, Steve and Tom Cadwallender and our wonderful guests and featured flowers, birds and projects on X via: @gardenersradio @TheNatureGarden and on Facebook: The Nature Garden. And you can also tune in to our monthly live radio show on Saturdays at 11am on www.lionheartradio.com Or email us: gardenersradio@outlook.comThank you for your support!Music link: Gaia by Carl Cape Band on Amazon Music - Amazon.co.uk

The story of the lands between the Forth and Humber from the end of the Roman period to the Viking kingdom of York is one of the most richly fascinating in British history. This the age of Lindisfarne and of Bede; of the dramatic hills, valleys and ancient routeways that link the Irish Sea and the North Sea; of names that resonate even now: Edwin, Oswald, Hild, Cuthbert, Wilfrid; of conquest, conversion and the legacies of intellectual giants. Northumbria AD 367-867: Earth Hall, Ring Gift and Heaven's Field (Birlinn, 2025) by Max Adams and Colm O'Brien is a history of Early Medieval Northumbria that explores themes of landscape, power, creativity and intellect. Fresh archaeological evidence and research in historical geography shed light on the fascinating story of how land was managed, exploited and deployed as an expression of power by both secular and ecclesiastical forces, and aspects such as the role of élite women in shaping politics and religion is given new focus. Dr. Adams and Dr. O' Brien show conclusively how Northumbria's political, cultural and religious elements coalesced to forge a creative powerhouse which shaped the world we have inherited. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The story of the lands between the Forth and Humber from the end of the Roman period to the Viking kingdom of York is one of the most richly fascinating in British history. This the age of Lindisfarne and of Bede; of the dramatic hills, valleys and ancient routeways that link the Irish Sea and the North Sea; of names that resonate even now: Edwin, Oswald, Hild, Cuthbert, Wilfrid; of conquest, conversion and the legacies of intellectual giants. Northumbria AD 367-867: Earth Hall, Ring Gift and Heaven's Field (Birlinn, 2025) by Max Adams and Colm O'Brien is a history of Early Medieval Northumbria that explores themes of landscape, power, creativity and intellect. Fresh archaeological evidence and research in historical geography shed light on the fascinating story of how land was managed, exploited and deployed as an expression of power by both secular and ecclesiastical forces, and aspects such as the role of élite women in shaping politics and religion is given new focus. Dr. Adams and Dr. O' Brien show conclusively how Northumbria's political, cultural and religious elements coalesced to forge a creative powerhouse which shaped the world we have inherited. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

The story of the lands between the Forth and Humber from the end of the Roman period to the Viking kingdom of York is one of the most richly fascinating in British history. This the age of Lindisfarne and of Bede; of the dramatic hills, valleys and ancient routeways that link the Irish Sea and the North Sea; of names that resonate even now: Edwin, Oswald, Hild, Cuthbert, Wilfrid; of conquest, conversion and the legacies of intellectual giants. Northumbria AD 367-867: Earth Hall, Ring Gift and Heaven's Field (Birlinn, 2025) by Max Adams and Colm O'Brien is a history of Early Medieval Northumbria that explores themes of landscape, power, creativity and intellect. Fresh archaeological evidence and research in historical geography shed light on the fascinating story of how land was managed, exploited and deployed as an expression of power by both secular and ecclesiastical forces, and aspects such as the role of élite women in shaping politics and religion is given new focus. Dr. Adams and Dr. O' Brien show conclusively how Northumbria's political, cultural and religious elements coalesced to forge a creative powerhouse which shaped the world we have inherited. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

The story of the lands between the Forth and Humber from the end of the Roman period to the Viking kingdom of York is one of the most richly fascinating in British history. This the age of Lindisfarne and of Bede; of the dramatic hills, valleys and ancient routeways that link the Irish Sea and the North Sea; of names that resonate even now: Edwin, Oswald, Hild, Cuthbert, Wilfrid; of conquest, conversion and the legacies of intellectual giants. Northumbria AD 367-867: Earth Hall, Ring Gift and Heaven's Field (Birlinn, 2025) by Max Adams and Colm O'Brien is a history of Early Medieval Northumbria that explores themes of landscape, power, creativity and intellect. Fresh archaeological evidence and research in historical geography shed light on the fascinating story of how land was managed, exploited and deployed as an expression of power by both secular and ecclesiastical forces, and aspects such as the role of élite women in shaping politics and religion is given new focus. Dr. Adams and Dr. O' Brien show conclusively how Northumbria's political, cultural and religious elements coalesced to forge a creative powerhouse which shaped the world we have inherited. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Under what circumstances can public authorities be excused from VAT? https://uklawweekly.substack.com/subscribe Music from bensound.com

fWotD Episode 3107: Sieges of Berwick (1355 and 1356) Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Thursday, 6 November 2025, is Sieges of Berwick (1355 and 1356).The sieges of Berwick were the Scottish capture of the town of Berwick-upon-Tweed on 6 November 1355 and their subsequent unsuccessful siege of Berwick Castle, and the English siege and recapture of the town in January 1356. In 1355 the Second War of Scottish Independence had been under way for over 22 years, after a period of quiescence the Scots, encouraged by the French who were fighting the English in the Hundred Years' War, assembled an army on the border. In September a truce was agreed and much of the English army left the border area to join King Edward III's campaign in France.In October the Scots broke the truce, invading Northumbria and devastating much of it. On 6 November a Scottish force led by Thomas, Earl of Angus, and Patrick, Earl of March, captured the town of Berwick in a pre-dawn escalade. They failed to capture the castle, which they besieged. Edward returned from France and gathered a large army at Newcastle. Most of the Scots withdrew, leaving a 130-man garrison in Berwick town. When the English army arrived the Scots negotiated a safe passage and withdrew. Edward went on to devastate a large part of southern and central Scotland. He was only prevented from worse depredations because bad weather prevented his seaborne supplies from arriving.This recording reflects the Wikipedia text as of 00:30 UTC on Thursday, 6 November 2025.For the full current version of the article, see Sieges of Berwick (1355 and 1356) on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Brian.

Dr. Eleanor Janega is on a field trip to uncover the secrets of the Anglo-Saxon palace at Ad Gefrin, the summer residence of King Edwin of Northumbria. Joined on site by experts Chris Ferguson and Professor Sarah Semple, she explores recent archaeological discoveries that reveal grand halls, unique timber structures, and hints of mass Christian conversions. From the mysterious grandstand to the epic feasts hosted by kings and queens, these find buried deep in the ground paint a vivid picture of medieval power dynamics and the site's critical role in Northumbria's golden age.See the artefacts at the Ad Gefrin MuseumMore:How The North Turned ChristianThe Venerable BedeGone Medieval is presented by Dr. Eleanor Janega. Audio editor is Amy Haddow, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

2. From Raiders to Rulers: The Danelaw and the Eastern Expansion of the Norse Eleanor Barraclough Embers of the Hands: Hidden Histories of the Viking Age The discussion highlights the transformation of Vikings from raiders—who famously plundered Paris for 7,000 pounds of gold—to military conquerors. The Great Heathen Army arrived in England around 865, conquering East Anglia, Northumbria, and Mercia. The subsequent stalemate led to an agreement between King Alfred and the Norse leader Guthrum toward the end of the ninth century. This accord established the Danelaw, granting the Norse political and legal control over vast swathes of England, evidenced today by Old Norse influences in place names. The Norse cultural sphere was enormous, characterized by a diaspora that spread east and west. People from what is now Sweden moved down Eurasian waterways, becoming known as the Varangians, or Russ (rowers), and settled Novgorod in 862.

It's mid-autumn and Tom Pattinson's making the most of the seasonal changes and preparing for Nature's planting time. Tom Cadwallender's spotted a fabulous kingfisher and he's enjoying the incoming Vs of honking geese  Big Butterfly Conservation are here with an update on one of our most important nature counts… Plus some top tips for the garden from Tom P. Support the showYou can follow Tom Pattinson, Steve and Tom Cadwallender and our wonderful guests and featured flowers, birds and projects on X via: @gardenersradio @TheNatureGarden and on Facebook: The Nature Garden. And you can also tune in to our monthly live radio show on Saturdays at 11am on www.lionheartradio.com Or email us: gardenersradio@outlook.comThank you for your support!Music link: Gaia by Carl Cape Band on Amazon Music - Amazon.co.uk

Elaine Heath is the abbess of Spring Forest, a new monastic community in Hillsborough, North Carolina. Spring Forest centers around communal prayer and meals, a vibrant farm, refugee support, and other ministries you can read about here. You can learn more about Elaine's work as an author and speaker on her website, or in articles like this one from the Center for Action and Contemplation.Many thanks to Elaine and her husband Randall for welcoming Ron and I and our audio producer, Colin, to the farm last June. Besides relishing the good company of our hosts, we enjoyed harvesting cabbage, feasting and praying with the Sunday evening group, walking through the woods, and petting some good-natured goats.Dr. Elaine HeathOn the farm.Someone had to help harvest the cabbage, so Ron and Colin and I pitched in.Elaine, husband Randall, and I in their lovely home.TRANSCRIPTElaine Heath If you are nurtured by traditional church—or let's say, conventional church—keep doing it, but also realize that for other people that's not nurturing. It feels dry and lifeless, and it's clear the Spirit is doing something new. So instead of insisting everybody stop doing the new thing, and everybody has to come and do the conventional thing, you can be conventional in your worship and bless and make space for others so that we have a plethora of experiments going on.Debra Rienstra Welcome to the Refugia Podcast. I'm your host, Professor Debra Rienstra. Refugia are habitats in nature where life endures in times of crisis. We're exploring the concept of refugia as a metaphor, discovering how people of faith can become people of refugia: nurturing life-giving spaces in the earth, in our human cultural systems, and in our spiritual communities, even in this time of severe disturbance. This season, we're paying special attention to churches and Christian communities who have figured out how to address the climate crisis together as an essential aspect of their discipleship.Today, I'm excited to introduce you to Dr. Elaine Heath. Elaine is founder and abbess of Spring Forest, a new monastic community centered on a 23-acre forest and farm property near Hillsboro, North Carolina. The farm supplies a CSA and supports food security for refugees and serves as the setting for outdoor programs for kids, cooking classes, potlucks, forest walks and more. But the Spring Forest community is a dispersed network of people who move in and out of the farm space in a variety of ways. They live on the farm for a time, they visit often to volunteer, or they simply join the community online for daily prayer. We got to visit the farm last spring, and I can tell you that Elaine's long experience with new monasticism, trauma-informed care, and contemplative practice make her an ideal curator of refugia space. The vibe on the farm is peaceful, orderly, and full of life. It's a place of holy experimentation in new ways to form Christian community and reconnect with the land. Let's get to it.Debra Rienstra Elaine, thank you for talking with me today. It's really great to be with you.Elaine Heath Yeah, I'm glad to be with you too.Debra Rienstra So you served in traditional parish ministry and in religious academia for many years, and then in 2018 you retired from that work to found Spring Forest. Why a farm and a new monastic community? What inspired and influenced this particular expression of faith?Elaine Heath I've always loved farms and forests. But actually, my dream to do this started about 25 years ago, and my husband and I bought a 23 acre property in North Central Ohio, right when I was right out of my PhD program and I got my first academic job at my alma mater, which is Ashland Theological Seminary. So I went there to direct the Doctor of Ministry program, and we bought this beautiful property. It had a little house that looked like the ranger station, and it had a stream and a big labyrinth cut in the field, and it had beautiful soil to grow, you know, for market gardening. And what we planned to do was gradually develop retreat ministries there. My husband was going to build some hermitages up in the woods, because I did a lot of spiritual direction with pastors who were burned out and traumatized, and we felt like that, you know, as I got older and phased out of academia, that would be something we could do together.So we were there for a couple years, and then I was recruited to go to Perkins School of Theology at Southern Methodist University. And we were very sad to leave our property behind, but we were clear that we were being called to Texas. So we bought a home in the city in a sort of mixed income, racially diverse neighborhood in Garland, and it was a big house with a nice yard, and soon after starting to teach evangelism—which, I kind of created my own path for how to teach evangelism, because I don't believe in selling Jesus or any of those kinds of colonizing things. So I was teaching about living a contemplative life and practicing social and environmental justice and being good news in the world, and being good neighbors to all our neighbors, and thinking of our neighbors as us and not them. And I had them reading Shane Claiborne and the people writing with the emerging church movement at the time, and pretty soon, I had students in my class coming to my office every week. It was a different student, but the same tears and the same kind of narrative: “Dr. Heath, I think I'm going to have to leave the church to answer my call. Tell me what I should do.” And it was because they were being called to do innovative, new monastic ministry, missional, new monastic kinds of things. But our denomination in particular didn't quite get it, even though early Methodism was very much like that.So I realized fairly quickly that this was God calling me through these students to focus my research and writing and my teaching in the area of emergence. Emergence theory, what's happening in the world. How do these currents of emergence intersect with what's happening politically and environmentally, and what's happening, you know, in the economy and with the church. So pretty soon, I don't know, it wasn't very long, I felt God was calling me to gather students and start some experiments outside, out in the city. And so I had a prayer partner, and we were praying for a house to come available, so that we could start a new monastic house. And she came to me one day and she said, “I saw the house coming. It'll be here soon.” And I said, “Okay.” I had no money for a house. You know, kind of a lowly professor, didn't make that much. And within two weeks, one of our neighbors came to me, who didn't really know me well at all, and said, “Hey, my mom has a rental property. It's been in our family for a long time, and we wondered if you might have some students that would like to live there. We won't even charge rent, just pay their utilities and not have drug parties or whatnot.” And I said, “No, that's unlikely,” you know. So I said, you know, I could throw the phone down and ran down to get in her car and go over to this house with her. And we were driving over, and she says, “You know, it's not the best neighborhood.” I said, “Perfect!” But we got there, and it was a really great little three bedroom house in a predominantly Latina neighborhood, and that was our first new monastic house. So I asked three of the students who'd been crying in my office, “Would you be willing to break your leases wherever you live and come and live here for a year?” And I can assign a spiritual director to work with you, and I can write a curriculum for an independent study on the theory and practice of new monasticism. And we can develop a Rule of Life based on our United Methodist membership vows. And they all immediately said yes, and so that's how we got started with our first house.Elaine Heath And then right around the same time, I started a missional house church that was quickly relocated into the neighborhood where most of the refugees are resettled in Dallas, because one of my students brought six Congolese men to our little house church worship, and that that was the beginning of realizing we were called to work with refugees.Debra Rienstra Oh, I see.Elaine Heath So that all got started around 2008. And by 2009, there was a student who came to Perkins who had been a commercial real estate banker on Wall Street. And he came to Perkins as a student. He was an older man. And we were going on my very first pilgrimage to Iona, Northumbria, and Lindisfarne, and Michael Hahn was with us too. He and I team-taught this class, so it was my first one. But it turned out that Larry Duggins, the student, had come to seminary because he really wanted to be equipped to help young adults who were feeling disillusioned with the church but wanted to be out in the world doing good work. And he started describing what he was called to, and I'm like, “Well, that's what I'm doing with these students.” So we joined forces and created a nonprofit called Missional Wisdom Foundation, and within three years, we had a network of eight new monastic communities across the metroplex. They were all anchored at local churches. Some of them were parsonages that weren't being used. And we wove into the expectations and sort of the lifestyle of those houses, urban agriculture.Debra Rienstra Oh, I was waiting for the farm to come back into it. Yeah, because I'm seeing these threads of experimentation and monasticism and place. We're sitting here today on your current farm land. So it's really interesting to hear all these threads being developed early on in an urban context.Elaine Heath Yes, it was quite something. These houses were all in different social contexts. There was one house, the Bonhoeffer house, that was in East Dallas, in a neighborhood that was not only mixed income and racially diverse, but also used to be where the mayor lived. And now there are people who are unhoused living there, and there are also people with nice houses living there. So it was a very interesting neighborhood. So that house, we learned quickly that you needed to take a year to get to know the neighborhood before you try to figure out how you're going to support whatever justice work needs to happen in the neighborhood. But that house got really close with the unhoused community and did a lot of good ministry with the guys and a few women. Then there was one for undocumented workers, the Romero House, and just different social contexts. But all of them had a backyard garden or, you know, some type of growing food kind of thing. And I used to take students to this farm that was an urban farm in DeSoto, which is just south of Dallas, where it was quite small, but these were former missionaries, the type that have crusades and show the Jesus film and everything in sort of poor countries. And then they had an awakening that happened, and they realized they were being called to help people in orphanages learn how to grow their own food in a sustainable way and raise the living standard for the whole village. So they had this little farm, and I would take students there every semester to experience the conversion of thought that this couple had over what mission is, and to experience the beauty and joy of tilapia that provide food for the lettuce, that provide for the bees, you know. So this closed system. So that also affected my imagination about what I really wanted to do in the future.And so gradually, the years—we were there for 11 years, and we lived in community the whole time that we were there. By the time we came here for me to work at Duke, we had a very clear picture of what we wanted to do here. And so we looked for the property back when we had to sell that first farm, when we were so sad about selling it, I had an experience in prayer where I sensed God was saying to me, “Don't give up on this dream. It's sacred, and it will happen in the future on a better piece of property, at a better time in your life for this.” And so when it was time to move here, I said to Randall, “This is the time. Let's look for that property.” So that's how we landed here.Friendly, very contented dairy goats, hanging out in the afternoon.Debra Rienstra Yeah. When talking about your students, you mentioned yesterday that you like to “ruin them for fake church.” So what do you mean by fake church, and how exactly do you ruin them for it?Elaine Heath Well, you know, church is really the people and not the building. You all know that. It's the people and we're called to be a very different kind of people who are a healing community, that neighbor well, that give ourselves away, that regard our neighbors—human and non human—as part of us, whether they think they're part of us or not. We have this sort of posture in life. And when I think of how Jesus formed the church, Jesus had this little ragtag group of friends, and they traveled around and did stuff and talked about it, and they got mad at each other and had power struggles and drama and, you know, and then Jesus would process the drama with them. And he would do these outrageous things, you know, breaking sort of cultural taboo to demonstrate: this is what love really looks like. And so we don't get to do much of any of that, sitting in a pew on Sunday morning, facing forward while the people up in the front do things. And so many churches—maybe you've never experienced this, but I certainly have. The pastor's sort of the proxy disciple while people kind of watch and make judgments and decide whether or not they want to keep listening to those sermons.Debra Rienstra Oh yes.Elaine Heath So when you experience Christian life in a community where it's both natural, it's just the way you live in the world, and it's also liturgically rich, and the life is a contemplative life, and it's also a life of deep missional engagement with the world— that other version of church, it's like oatmeal with no flavoring in it. It makes you, I mean, it's about the life together. It's how we live in this world. It's not about sitting somewhere for an hour once a week and staring forward.Debra Rienstra Right. Yeah, so I would, you know, of course, I would describe what you're describing as refugia, being the people of refugia. You know? Not that I'm—we'll come back to traditional worship and traditional forms of faith and religion. But it seems like what you're doing is living into something you say on your website that we are in the midst of a new reformation in the church, and I certainly sense that too. I think the evidence is all around us, and the research bears out that we've reached this inflection point, and it's a painful inflection point that a lot of people think of as decline, because living through it feels confusing and bewildering and dark and full of loss. So what is your sense of when we are, in this point in history, in particular, for those of us who've been part of church communities, where are we finding ourselves? Why is it so confusing?Elaine Heath I really believe we're in a dark night of the soul as the church in the West and perhaps places in the East too. I know we've exported a capitalist version of church all over the world, sadly. But I believe we're in a dark night of the soul, you know, classically understood, where it's spirit-breathed. It's not that the devil is doing something to us. It's spirit-breathed to detach us from our sort of corporate ego that thinks we get to show up and boss the world around and act like we own the joint.Debra Rienstra We call that church of empire.Elaine Heath Yeah. And so I think that's what's happening. And when, you know, if you study the literature, if you work in spiritual direction, and you're looking at what happens with the dark night of the soul. That's a real dark night, not a clinical depression or something like that, but an actual dark night. You have to go through it. You can't bypass it. You can't work your way out of it. You can't talk your way out of it. And what happens is you find yourself increasingly hungry for simplicity, for a simple but clear experience of God, because it's like God's disappeared. There's a deep loneliness, even a sort of cold hell, to being in a dark night of the soul. And so there's a restlessness, there's a longing for actual experience of God. There's a feeling of futility. Things that used to work don't work anymore. So you know the threefold path? The purgation, illumination and union is one way that we've learned to think about what happens. The purgation part is— we're there.Debra Rienstra We're being purgated.Elaine Heath We're being purgated, yeah. And at the same time that we're having these flashes of intuitive knowing, this sort of illumination is coming. “Oh, let's pay attention to the saints and mystics who lived through things like this. What gave them life? What helped them to keep showing up and being faithful?” And we're having moments of union too, when we feel like, “Oh, discipleship means I make sure that the trees are cared for and not just people. Oh, all living things are interconnected. Quantum physics is teaching us a spiritual truth we should have known already.” So the three parts of that contemplative path are happening simultaneously. But I think what feels most forward to a lot of people is the purgation piece where you're like, “Oh, things are just dropping away. Numbers are dropping. Things that used to work don't work. What's going to happen now?” Sort of a sense of chaos, confusion. Tohu va bohu, yeah.Debra Rienstra Yeah, do you want me to explain what that is?Elaine Heath Yeah, chaos and confusion. From the beginning of time.Debra Rienstra It's the realm out of which creation is formed. So the idea that the spirit is drawing us into this dark night is actually really reassuring. We are where we're supposed to be. And even though it feels confusing and painful, there are these moments of wisdom—that's so reassuring. In fact, one of the things you write: the new reformation is all about the emergence. So this emergence is happening of a generous, hospitable, equitable form of Christianity that heals the wounds of the world. What is your vision about what the church needs to release and hold and create right now?Elaine Heath We need to release everything that even slightly has a hint of empire, that we have thought of as what it means to be the church, because that completely reverts what church is supposed to be about. So giving up empire, we need to take up the great kenotic hymn of Philippians two and actually live it.Debra Rienstra The self emptying hymn.Elaine Heath The self emptying. And it's not—I know that that can be problematic when we're thinking of women or, you know, groups that have been forced to empty themselves in an exploited way. But that's not really what that's all about. It's about showing up to God, paying attention, seeing what God's invitation is, then cooperating with that and just releasing the outcome. That's what that's about, and really finding out, what am I in this world for? What are we in this world for? And being about that and not about something else.Debra Rienstra Yeah, it's hard to release the ways that we have done things. Well, you have a congregation, you have a pastor, you have a sanctuary, you have programs, you want the kids to come, you need tithes, all of those systems. And actually, what you're doing here at Spring Forest—let's talk about that. What you're doing here at Spring Forest doesn't have any of that. Sunday services. There's no church building. You have barn buildings, you have farm buildings. No Sunday school, no adult ed, no choirs, organs, praise bands, any of that stuff, right? Do you think of Spring Forest as a new model for church? Perhaps one among many?Elaine Heath It's one among many. We're definitely shaped by traditional monasticism. We're shaped by early Methodism. We're influenced by the Catholic Worker Movement, and definitely Bonhoeffer's work and a number of others: the Clarence Jordan and Koinonia farms. And so we're influenced by all of those. We do have music sometimes at Forest Feast, if we have someone that can lead it, and, you know, do a good job. But the backbone of our worship life is morning and evening prayer. And that is so wonderful. You were here last night for Forest Feast, and we use the same structure we use for morning and evening prayer, and we have a group of about six people who are writing the liturgies for us, who have been writing for a year and a half now.Debra Rienstra Who are those people?Elaine Heath Well, there's Steve Taylor is our lay leader, and his wife, Cheryl, and then there's Donna Patterson, who's—none of them were here last night. They all had to go somewhere. But some of them are lay people. Some of them are clergy.Debra Rienstra And they don't live here?Elaine Heath No, they live— well, some of the people that write live far away, and they're in our digital community. But, yeah, Steve and Cheryl live in Lumberton, which is, you know, almost two hours away. But they're beautiful. I mean, if you go online and look at some of the last month, look at the prayers and see the—they're just truly beautiful, and they reflect our spirituality of our community.Debra Rienstra Yeah. So the community, it seems to me, you have had people living on the farm itself, but your community, like the Iona community, is both located here on this land, but also dispersed. And so you have that interaction, that conversation between this residential life. So let's try to describe for listeners: there's the farm. You live here with your husband. You have interns from Duke. You have a farm. What do you call Larry?Elaine Heath He's our farm coach.Debra Rienstra Coach, yes, I love that. They have the farm coach who has the farming knowledge that you all sort of follow. You have chefs. They don't live here either, but they come in. So you have a lot of people coming in and out on this farm. And you do regenerative farming. You have programs for kids, you have refugee support, and you can talk about that, trauma informed rest for spiritual leaders. And then a number of other things. The farm produces vegetables and those go to a CSA, and also a lot of it is donated. Why this particular assembly of activities? How does it all fit together? And what are the theological principles beneath each of these endeavors?Elaine Heath The overarching principle is that the Holy Spirit gives gifts to every believer and to every person, let's just be honest. And the job of the pastor, the pastor teacher, is to fan those gifts into flame, to help them have the support they need to use their gifts and that the ministries should be shaped by the gifts of the people, which means you can't use a cookie cutter. And we have numerically a small community, but incredibly high capacity of people. So we have these gifts that they have, and then the ministries are emerging out of those gifts. And it might seem like, why do you have refugee support? And you know, just name anything else we're doing. How does this fit together? The organizing principle—okay, so you have the foundation. These are gifts given by the Spirit. Our ministries are emerging from our gifts. And the organizing sort of a cohesive piece is our rule of life that ties everything together. And so our rule of life is prayer, work, table, neighbor and rest. And that rule of life came about after we lived here for a year, when we first started Spring Forest with—there was another pastor that co-founded it with me, Francis Kinyua, who's from Kenya, and he was my student in Dallas, and did all those other things with me. So we invited him to come. We had to work with three different bishops to kind of make it work. But it worked, you know. Anyway, we just waited for a year to see. We had lots of work to do with getting the farm ready to go and Francis and I went to Church World Service right away to say, “Hey, we have a lot of experience supporting refugees, and we would like to do that here as well.” So we got started with that, but we waited a year and then just articulated, what are the practices that we do that are keeping us grounded here and keeping us right side up. And it was those things, so we named it.Debra Rienstra Okay, you were just doing it, and then you named those things.Elaine Heath Instead of creating sort of an aspirational rule and tried to live into it, we named what was actually working, what was actually grounding us and felt life giving.Debra Rienstra Hi, it's me, Debra. If you are enjoying this podcast episode, go ahead and subscribe on your preferred podcast platform. If you have a minute, leave a review. Good reviews help more listeners discover this podcast. To keep up with all the Refugia news, I invite you to subscribe to the Refugia newsletter on Substack. This is my fortnightly newsletter for people of faith who care about the climate crisis and want to go deeper. Every two weeks, I feature climate news, deeper dives, refugia sightings and much more. Join our community at refugianewsletter.substack.com. For even more goodies, including transcripts and show notes for this podcast, check out my website at debrarienstra.com. D-E-B-R-A-R-I-E-N-S-T-R-A dot com. Thanks so much for listening. We're glad you're part of this community. And now back to the interview.Debra Rienstra You do partner a lot with, you know, “regular church folk.” It's that sort of in-and-out permeable membrane. How do you think about the relationship of what you're doing here, with Spring Forest, with the work of sort of standard congregations, is there like a mutuality? How do you think about that?Elaine Heath It's just like traditional monasticism. You've got a community that have this rule of life they follow. People who are not living in the community can become Oblates to the rule of life and have a special relationship. And usually those people go to church somewhere else. Part of our ethic here is we want to resist competition between churches, so we don't meet on Sundays to do things like programmatically. We usually just rest on Sundays and watch a movie and eat popcorn, you know.Debra Rienstra That's a spiritual practice.Elaine Heath But also, so there's that sort of historic piece, and people from churches come here for retreats. Lead teams come for retreats. People come—pastors, we have a lot of pastors who come here for a retreat. But also we are a mission community, so we're very active with supporting refugees. We're very active with the food programs that we have, and that gives people from a church—lots of churches don't have things like that going on. They don't have the resources for it, or they haven't figured it out. But that way, we can partner with churches and people can come here and they can actually get their hands in the soil, and they can teach somebody to read, and they can see little children learning where food comes from. They can help the chef with her kitchen things, you know. So it's a wonderful way to provide spiritual formation and missional formation to congregations that don't have those resources. And we can do these things together.Debra Rienstra Yeah. And that's that's premised on this being a place, an embodied place, a refugia space that people can come to. Yeah. I think that's a wonderful model. Do you yourself ever feel a sense of loss for “the old ways?” And I'm just thinking of this because at the beginning of your book, God Unbound, which is about Galatians, you write about how Paul challenges the Galatians to let go of their tight grip on the past, and you write about how you, reading that, felt yourself like a little bit of a traditionalist, you know, sort of defending, “But what about the past? What about the old ways?” Which you have loved too, right? So, how would you counsel people who have loved traditional church despite everything, and really do feel this sense of loss and wonder anxiously about what's next?Elaine Heath Yeah, I feel empathy. You know, something was going on in the Middle East at the time. I can't remember exactly the situation. There's always something going on, but it had to do with people's culture being wiped out and being told that what they believed didn't count and wasn't right and everything. And I was feeling such grief for them, and then all of a sudden, you know, I'm in Galatians, and think, “Well, that's how those people felt.” And even myself, there are things in my own daily practice that are—they're precious to me. My way of praying in the morning, the facing into the forest, you know, and things like that, that are rituals for me. And thinking, you know, if somebody told me “that doesn't matter,” how hard that would be. So I think in the spiritual journey, we come to the place, if we keep maturing, where we realize, in Merton's words, that so often we think it's the finger pointing to the moon, we think the finger is the moon. And it's that way about rituals and all sorts of things that we do, and we get to a place where we realize that intellectually and even spiritually, in an emotional way. But you can't force people to get to that point. This is something that happens as we grow and mature as life goes by. So what I have said to many people is, “If you are nurtured by traditional church, or, let's say, conventional church,”—because which traditional church are we talking about? One, right here, middle class, white, are we talking about Brazil? —”So if that nurtures you, keep doing it. But also realize that for other people, that's not nurturing. It feels dry and lifeless, and it's clear the Spirit is doing something new.” So instead of insisting everybody stop doing the new thing, and everybody has to come and do the conventional thing, you can be conventional in your worship and bless and make space for others so that we have a plethora of experiments going on. Because we're in a time of great emergence, as Phyllis Tickle wrote, and we need lots of experiments.Debra Rienstra Yeah. I appreciated what you wrote about trial and error. It's a time of trial and error, and it's okay to try things and have them not work. And that fits the refugia model too, really, really well. I mean, refugia don't always work. They just sometimes fail. Let's talk about a couple of key metaphors that I've noticed in your writings and in the website for Spring Forest too. One is that metaphor of the mycelial network, so the underground fungus that connects the creatures, the beings, the plants, the trees of the forest. I think is a wonderful metaphor too, for the way that faith and climate people, people who are worried about the climate crisis, and also people of faith—it's a great metaphor for how they're finding each other and connecting and building this sort of cultural and spiritual soil where the seeds of the future can grow. How is that metaphor meaningful for you here at Spring Forest?Elaine Heath Well, it means a lot in terms of the first of all, the diversity of expressions of ministry that are even here on the property, but also, especially in our dispersed community, through following the rule of life together, which—we are a practice-based community, rather than a dogma-based community. So as people are practicing those practices where they live and work and play, then they are forming community in a very specific, contextual way where they are. I think of Steve and Cheryl again, the friends I mentioned earlier. He's our lay leader. They live in a, I think a working class neighborhood in Lumberton, which is the land of the Lumbee here in North Carolina. And they have developed a wonderful, just neighborhood ministry there with—and they've been able, through potluck dinners and front yard barbecues and remembering people's birthdays and things like this, they've developed this friendship network in the neighborhood with people that are on complete opposite sides, politically, racially, and this is in the South, where you've got all sorts of issues. And they've taken the sort of ethic of Spring Forest here, but it's caused a mushroom to bloom there that looks really different from here. They don't have a farm, they don't have a forest, they've got this neighborhood. But the neighboring, the praying, the tabling, resting, all of those things are part of how they live there. And so it's fruiting there. And it's the same in other places in the world where we have people that live there.Debra Rienstra It's a good example, too, of how eating together is sacramental, both here and in these other networks that are connected to you. The Garden of Eden and the vision of the New Earth in Revelation are both important to you, that that whole long scriptural arc begin in a garden, end in a garden city, and then the Tree of Life is also your symbol, your logo. So how would you situate our work today as people of faith in that long arc of history, from the garden to the Garden City, and how does the Tree of Life fit into that for you?Elaine Heath There's a way in which the whole story is happening simultaneously. Does that make sense?Debra Rienstra Yeah.Elaine Heath It's all happening beyond time, sort of simultaneously. So sometimes we're living in the garden and we've been deceived, and now we have to figure out what to do, and sometimes we're rebuilding the wall, and sometimes we're on our way to Bethlehem, and sometimes we're in the garden of the new creation. And we can see it, and we're living that truth even while there's still the wall being built. There's a simultaneity to it all. But for me, I think especially of the theology of Julian of Norwich. That's why we have her icon here. There's this vision of love making all things new, that God, Christ, the risen Christ, says in Revelation 21:5, “Behold, I make all things new.” All things, not just a handful of people who get the right doctrine, not just—no, all things: horses and amoeba and all things are being made new in mysterious ways that we can't completely know.Debra Rienstra And that's Colossians one and Romans eight as well.Elaine Heath It's this thread that comes through scripture, and we get to participate in that, even while we don't see all the things completely made new, we get to be part of that. And to me, that's what it means to follow Christ. That's what it means to be a disciple. And to be the love of God enfleshed in this world is to keep participating in the making of all things new. This is why healing has such a central role in my theological vision and my practice, is it's making all things new.Debra Rienstra Healing land, healing people, healing communities.Elaine Heath Yeah, yeah. Healing theology. Theology has been so damaged by patriarchy and philosophy and all sorts of things, you know, and racism.Debra Rienstra Colonization. Yeah, so that embodiment is important even theologically, because we're not aiming for some abstract doctrinal perfection. We're not aiming to become disembodied creatures. We're aiming for this embodied redemption. And so working on the farm, healing, you know, getting muddy, walking through forests, harvesting veg, and you're able to invite people into that embodiment. Little kids doing yoga, I think that's wonderful. You know, just finding this kind of rest in their own little bodies. Eating—one of the most embodied and kinship-with-creation things we do, right? Taking it inside ourselves. And that, I think, is condensed in ritual. So I know that you have been playfully experimenting with rituals. I was able to be a part of the Forest Feast last night with my husband Ron and our friend Colin. And it was this beautifully curated event where we shared table together and then went through this prayer sequence that you described, and it was beautifully participative. I noticed you do a blessing of the animals too on the farm. So good thing these are blessed chickens and blessed dairy goats, blessed dogs and cats. What other sort of liturgical shenanigans have you tried to help people live into this embodied faith practice?Elaine Heath We do so many things. It's so much fun. It's never boring. It's never boring. We have a ritual in the fall, in late November, where we tuck the farm in and put it to bed for the winter, and we have the children come, we get some compost. You know, we've cleared out the beds, and they're gonna rest now. And so the children put some compost in. And we have a liturgy that we use. We light candles, and we thank Mother Earth for the food, we thank God for the opportunities. And so this is one of the things that we do ritualistically. We also have a spring ritual. It's very Hebrew-Bible like, right? With these seasons and the crops and the things with the liturgical seasons, we also have done a bunch of things. My favorite one so far was for epiphany, and this was two years ago. And so I had the interns from Duke Divinity School do the bulk of the planning. I just gave them a little bit of guidance about the four-fold order of worship and just some things like that. So we had a journey through the forest. It started here. We went on the forest trail. Of course, it was dark outside, and they had gone ahead and set up fairy lights at certain places where we're going to stop. And one of the interns' fiance was a musician, so he had his guitar, and he had one of those things where you can play the harmonica and play the guitar at the same time, but he was our troubadour, and all of us were the Magi. So there's this troop of Magi, and we would stop at each station along the way, and there were prompt questions that we would take five minutes, and people could respond to these questions. There would be a scripture reading, and we respond to the question, we go to the next station. And it was so amazing. People shared from their lives in a very deep way. It surprised me how quickly they went deep. Well, it was dark, and there were these twinkle lights, and there was the troubadour. Then we finally got up to the Christ child, and we went into the goat barn. And honestly, I get chills every time I even remember this. But the students had set up in the goat barn—and the goats were in the barn. Okay, they were behind a little chain link thing so they didn't step on the icons and everything. But they had set up an altar at the base of the feeding trough with a big icon of Mary with the Christ Child, candles, and some other things there. There were different icons and some fairy lights. And we went in there, and we all crowded in and began to sing. We sang “This Little Light of Mine,” we sang some Christmas carols, and finished the story. And then we came back to the house and had some snacks and talked about what kind of wisdom was given to us since we were Magi. We were going to be people seeking wisdom and seeking—it was the most beautiful thing. And we've done lots of things like that. We see the land here is a primary text to learn from and to listen to and to observe, not as a metaphor, but as, it's actually a conversation partner. So we do things like that.Debra Rienstra That playfulness is so exciting to me, this sense of using our tradition, using our scriptures, using the skills that we've honed as people of faith over generations, singing together, praying together, but experimenting with those things in new contexts and new ways, in new forms of embodiment that are just faithful and yet playful. And so, as you say, people go deep because they're sort of jarred out of their habitual ways, and that can be such a great formational moment and bonding moment too, and it's very memorable. We remember that in ways—you know, you had such joy on your face as you're describing that. What would you say as you look back over the last, well, let's see, it's been almost eight years? Seven, eight years here at this location. What would you say has given you the most anguish and what has given you the most joy?Elaine Heath Oh, anguish. Which story should I tell?Debra Rienstra Yeah, I don't want to make it sound like it's all been beautiful and romantic and perfect.Elaine Heath Whenever you have community, you have drama. Well, you know, at your typical church, you're gonna have drama sometimes. But what we've found a few times, and it's pretty predictable. This happens in traditional monasteries too, which is why they have novitiate periods that are sometimes quite lengthy and sort of staggered, like you put your toe in the water. People of very high capacity who are deeply grounded spiritually and have a real vision for the gospel, are attracted to community life like this. People who are really hurt, who've had a lot of brokenness, especially from religious institutions or abusive situations, trauma that that is unresolved, that has a lot of unhealed wounds, are also attracted to places like this, often with a sort of utopian hope, because of, you know, life's deficits.Debra Rienstra And they feel that this is a place of healing, and they're right about that.Elaine Heath They're right about it. And so what actually happens is sometimes with the person, the second category of person, will come and join in and just be so full of gladness, because, “Oh, these, these are real people, like they're really doing things in the world. This is what I've longed for.” But then, as relationships form, and we're doing life together, and we all bump up against each other at times, the unhealed wounds fester. And the way I see it is, God's bringing them to a place where, if they'll just do their inner work now, now that it's clear what's the next step—if they'll take the next step, whether it's get some therapy, stay on your meds, get some support for your addiction recovery, whatever the things are—if you'll take the next step, then this is a very supportive community that can help you. It's a village that can be around you and you will heal here in the context of this village. But sometimes people are not willing or not able, or it's not time in their own sense of what they can do, and so then they'll leave. Sometimes when people leave, this happens in traditional churches, for whatever reason, this is a common sort of psychological reaction, they'll create some sort of chaotic drama to be the excuse for leaving, rather than have to face the fact that it was time for me to take the next step, and I was too scared. Because that takes a lot of self awareness, you know, to come to realizations about things like that. So I know from talking to people, from, you know, friends that are in traditional monasteries and convents that this is a common thing that happens there. So it happens here sometimes, and it's never easy. It's always painful and always challenging, you know, but with God's help, we get through it. And so that's the anguish, when those kinds of things happen. We've had a time or two where, over the last 20 years, really, where a person would come in, usually a young adult who's very idealistic, and they're like, “This isn't a new monastic community. You're not forcing people to pray three times a day!” You know, whatever the thing is that they have in their head that is supposed to be, because we're pretty gracious, you know.Debra Rienstra You don't get up at three in the morning.Elaine Heath Yeah, that's not us. We can't do that because, especially if you've got families with children and, you know, you've got to get up and go to work in the morning. So sometimes there will be somebody that figures they know more than everybody else in the room, and they want to take over and run the joint. You know, that's not going to happen. So then that sometimes creates some anguish. What about the joy? The joy is—and there's so much to give me joy. I really, really love seeing people come alive, like I really love seeing people who have, especially people who have been harmed by religion, because of their identity or because of anything, and they find deep spiritual friendship. They find how to connect, in Buechner's words, their deep passion with the world's great need, and start a new thing. And it gives them so much joy. And it's actually helping people. It's helping the world. And just sort of fanning that flame, that gives me a lot of joy. I have so much joy being in touch with the land and the animals. I just really experience them directly mediating God to me. I feel the divine life in them, and I feel, I guess I get a lot of dopamine hits when I'm out there harvesting and when I'm, you know, brushing the goats and talking to the chickens and whatnot.Debra Rienstra They are blessed chickens!Elaine Heath They are blessed chickens.Debra Rienstra What advice would you give to church people who, even though they love their church and their community, recognize that something needs to change, but they don't know where to start? What advice would you give?Elaine Heath To start in their own home, if at all possible, start in their own neighborhood. Start having neighbors over for dinner. Do not tell them we're going to have a Bible study now, because that's—it's not to have a Bible study. It's to form friendships with our neighbors. Start neighboring well. Figure out who lives on my street. Who lives across the street? Invite them for dinner. Have neighborhood potlucks. We did this in Texas, right after we moved there, I think they're still going. We'd have 50 people in our house sometimes. But just invite the neighbors for dinner. Have a potluck. Get to know them. Remember their birthdays, go to their kids' graduation. When you find out their mother died, go to the funeral. It's so simple. It's just such basic neighboring. That's where to start. It's not a church program. It's not making you stop going to church somewhere, to go to church over here. What you're actually doing is living church in your own neighborhood. Start doing that.Debra Rienstra Elaine, it's been such a pleasure to be here on the farm with you and to talk with you, get to know you a little bit. Thank you for what you do, and thank you for spending some time with me today.Elaine Heath It's been a joy. Thank you for the interview.Debra Rienstra Thanks for joining us for show notes and full transcripts, please visit debrarienstra.com and click on the Refugia Podcast tab. This season of the Refugia Podcast is produced with generous funding from the Calvin Institute of Christian Worship. Colin Hoogerwerf is our awesome audio producer. Thanks to Ron Rienstra for content consultation as well as technical and travel support. Till next time, be well. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit refugianewsletter.substack.com

The US president says paracetamol use can cause autism, and climate change is a giant con. A British GP tells the Reform party Covid vaccinations led to cancer in the royal family. Surveys show faith in conventional science is declining. So are fringe theories and fake medicines becoming mainstream? Is there a risk to our health and the planet as people and politicians are drawn to ideas that aren't subject to peer review or normal standards of evidence? Phil and Roger hear from Dr Santosh Vijaykumar, associate professor of psychology at the University of Northumbria. Hosted on Acast. See acast.com/privacy for more information.

 This segment focuses on Vikings as conquerors, noting successful raids like the one on Paris, which yielded 7,000 pounds of gold. Around 865 AD, the Great Heathen Army arrived in England, conquering East Anglia, Northumbria, and Mercia. The resulting stalemate with King Alfred led to the establishment of the Danelaw around 878–880 AD, giving Norse people political and legal control over a vast area of England. Norse settlement is evidenced by Old Norse influences in place names within the Danelaw. Barraclough also discusses the eastern expansion of the Vikings—the Rus (rowers), originating from modern Sweden, who moved down the Volga and Dnieper rivers, establishing settlements like Novgorod in 862 AD.

Samantha BessonDroit international des institutionsCollège de FranceAnnée 2025-2026The "Province of All Mankind"? Property in Outer Space under Public and Private International Law & PhilosophyColloque - Fabio Tronchetti : Rethinking "Common Heritage of Mankind" in the 21st Century: a Pathway towards Enabling Lunar Activities for the Benefit of AllPanel 3: The Relations between Scientific "Exploration" and Commercial "Exploitation" of Outer SpaceColloque organisé par la Pr Samantha Besson, chaire Droit international des institutions, les 25 et 26 septembre 2025PrésentationAs it is the case in other (marine or polar) "spaces" of international law usually defined negatively as areas beyond the (territorial) jurisdiction of States, a "non-appropriation" principle applies to the outer space (art. II 1967 Outer Space Treaty; art. 11(2-3) 1979 Moon Agreement). Despite later clarifications in the 1979 Moon Agreement, States still disagree, however, about both the material scope of the principle of non-appropriation (celestial bodies only, or both the bodies and their extracted resources) and its personal scope (public appropriation in the form of sovereign claims by States only, or both public and private appropriation). They also disagree about the implications of the second, more positive principle that was added in the Moon Agreement, i.e. that of "common heritage of mankind" (art. 11(1) Moon Agreement) and about the content of the further principle of "equitable access and sharing of benefits" (art. 11(7d) Moon Agreement) that applies to the common exploitation of celestial resources. In any case, due to the limited number of State ratifications (17 to date), the Moon Agreement is not considered as an expression of universally binding customary law. The same applies to the international regime for the common exploitation of the natural resources of celestial bodies foreseen by the agreement (art. 11(5-7) and 18 Moon Agreement).This disagreement is sharpened by the tension between those more recent principles, including non-appropriation through use, and the original principles of the international law of "areas beyond national jurisdiction", i.e. the principle of "freedom of exploration and use" (art. I(1) Outer Space Treaty) and its twin principle, i.e. the "freedom of scientific investigation" (art. I(3) Outer Space Treaty; art. 6(1) Moon Agreement). Those original principles have been left untouched by the new ones, indeed, and seem to accommodate free appropriation of resources through use, even if those freedoms have to be "carried out for the benefit and in the interests of all countries" (art. I(1) Outer Space Treaty; art. 4(1) Moon Agreement). The same tensions between the original principles and the subsequent ones also apply within other spaces of international law such as the high seas and deep seabed and have not been resolved by the 2023 Agreement on the Conservation and Sustainable Use of Marine Biological Diversity of Areas beyond National Jurisdiction.This indeterminacy has led certain States and regional organizations to adopt domestic (public and private) legislation, develop soft law and/or conclude bilateral agreements to secure the property rights and investments of private companies authorized by those States to explore and exploit celestial bodies and their resources. Their hope thereby is to shape what is called, in international treaty law, a "subsequent practice in the application of treaties establishing an agreement". If those States were to succeed, that practice could influence the interpretation of the Outer Space Treaty. After all, this is exactly what some States did in 1982 after the adoption of the Convention of the Law on the Sea and following their disagreements about the organization of the international regime for the common exploitation of the deep seabed resources in the convention. So-doing, they steered that regime towards the 1994 compromise and the modification of the convention that ensued and, arguably, led to that regime's contemporary deadlock.This situation raises numerous questions about the kind of international law of outer space the international community of peoples should aim at developing. This is especially the case if we are to prevent the "enclosure" through public and private appropriation of what art. I(1) Outer Space Treaty refers to as the "province of all mankind". It also raises difficult questions about the state of our legal imaginary at a turning point of life on Earth. Are our legal categories themselves at risk of being prematurely "enclosed" by the binary opposition between (State) territory and space, by the opposition between the "common" and the public or the private, and by a given articulation of property to sovereignty?This two-day conference will bring public and private international lawyers together with political and legal philosophers to discuss the complex issues raised by property in outer space, including its relations to the notions of territory, jurisdiction and sovereignty, but also the international legal status of scientific research, data and samples. The discussions will be organized around three central issues: (i) the relations between property, jurisdiction and sovereignty, and their implications in outer space; (ii) the prospects of "commoning" in outer space, and of a distinct future international institution and regime to govern the common use of celestial resources as currently discussed by the United Nations' Committee on the Peaceful Use of Outer Space (COPUOS); and (iii) the public and common good of science, and its implications for a better distinction between scientific "exploration" and commercial "use", exploitation or appropriation of and by science in outer space.Participants/Speakers: Philippe Achilleas (University of Paris-Saclay); Michael Byers (University of British Columbia, Vancouver); Isabel Feichtner (University of Würzburg); Stephan Hobe (University of Cologne); Maria Manoli (University of Aberdeen); Michela Massimi (University of Edinburgh); Alex Mills (University College, London); Margaret Moore (Queen's University, Ontario); Yannick Radi (Catholic University of Louvain); Lukas Rass-Masson (University of Toulouse Capitole); Anna Stilz (University of Berkeley); Fabio Tronchetti (University of Northumbria); Jonathan B. Wiener (Duke University); Katrina M. Wyman (New York University).

Samantha BessonDroit international des institutionsCollège de FranceAnnée 2025-2026The "Province of All Mankind"? Property in Outer Space under Public and Private International Law & PhilosophyColloque - Michela Massimi : Lunar Grabbing. On Scientific Commoning in Outer Space (and Oceanic Seabed too)Panel 3: The Relations between Scientific "Exploration" and Commercial "Exploitation" of Outer SpaceColloque organisé par la Pr Samantha Besson, chaire Droit international des institutions, les 25 et 26 septembre 2025PrésentationAs it is the case in other (marine or polar) "spaces" of international law usually defined negatively as areas beyond the (territorial) jurisdiction of States, a "non-appropriation" principle applies to the outer space (art. II 1967 Outer Space Treaty; art. 11(2-3) 1979 Moon Agreement). Despite later clarifications in the 1979 Moon Agreement, States still disagree, however, about both the material scope of the principle of non-appropriation (celestial bodies only, or both the bodies and their extracted resources) and its personal scope (public appropriation in the form of sovereign claims by States only, or both public and private appropriation). They also disagree about the implications of the second, more positive principle that was added in the Moon Agreement, i.e. that of "common heritage of mankind" (art. 11(1) Moon Agreement) and about the content of the further principle of "equitable access and sharing of benefits" (art. 11(7d) Moon Agreement) that applies to the common exploitation of celestial resources. In any case, due to the limited number of State ratifications (17 to date), the Moon Agreement is not considered as an expression of universally binding customary law. The same applies to the international regime for the common exploitation of the natural resources of celestial bodies foreseen by the agreement (art. 11(5-7) and 18 Moon Agreement).This disagreement is sharpened by the tension between those more recent principles, including non-appropriation through use, and the original principles of the international law of "areas beyond national jurisdiction", i.e. the principle of "freedom of exploration and use" (art. I(1) Outer Space Treaty) and its twin principle, i.e. the "freedom of scientific investigation" (art. I(3) Outer Space Treaty; art. 6(1) Moon Agreement). Those original principles have been left untouched by the new ones, indeed, and seem to accommodate free appropriation of resources through use, even if those freedoms have to be "carried out for the benefit and in the interests of all countries" (art. I(1) Outer Space Treaty; art. 4(1) Moon Agreement). The same tensions between the original principles and the subsequent ones also apply within other spaces of international law such as the high seas and deep seabed and have not been resolved by the 2023 Agreement on the Conservation and Sustainable Use of Marine Biological Diversity of Areas beyond National Jurisdiction.This indeterminacy has led certain States and regional organizations to adopt domestic (public and private) legislation, develop soft law and/or conclude bilateral agreements to secure the property rights and investments of private companies authorized by those States to explore and exploit celestial bodies and their resources. Their hope thereby is to shape what is called, in international treaty law, a "subsequent practice in the application of treaties establishing an agreement". If those States were to succeed, that practice could influence the interpretation of the Outer Space Treaty. After all, this is exactly what some States did in 1982 after the adoption of the Convention of the Law on the Sea and following their disagreements about the organization of the international regime for the common exploitation of the deep seabed resources in the convention. So-doing, they steered that regime towards the 1994 compromise and the modification of the convention that ensued and, arguably, led to that regime's contemporary deadlock.This situation raises numerous questions about the kind of international law of outer space the international community of peoples should aim at developing. This is especially the case if we are to prevent the "enclosure" through public and private appropriation of what art. I(1) Outer Space Treaty refers to as the "province of all mankind". It also raises difficult questions about the state of our legal imaginary at a turning point of life on Earth. Are our legal categories themselves at risk of being prematurely "enclosed" by the binary opposition between (State) territory and space, by the opposition between the "common" and the public or the private, and by a given articulation of property to sovereignty?This two-day conference will bring public and private international lawyers together with political and legal philosophers to discuss the complex issues raised by property in outer space, including its relations to the notions of territory, jurisdiction and sovereignty, but also the international legal status of scientific research, data and samples. The discussions will be organized around three central issues: (i) the relations between property, jurisdiction and sovereignty, and their implications in outer space; (ii) the prospects of "commoning" in outer space, and of a distinct future international institution and regime to govern the common use of celestial resources as currently discussed by the United Nations' Committee on the Peaceful Use of Outer Space (COPUOS); and (iii) the public and common good of science, and its implications for a better distinction between scientific "exploration" and commercial "use", exploitation or appropriation of and by science in outer space.Participants/Speakers: Philippe Achilleas (University of Paris-Saclay); Michael Byers (University of British Columbia, Vancouver); Isabel Feichtner (University of Würzburg); Stephan Hobe (University of Cologne); Maria Manoli (University of Aberdeen); Michela Massimi (University of Edinburgh); Alex Mills (University College, London); Margaret Moore (Queen's University, Ontario); Yannick Radi (Catholic University of Louvain); Lukas Rass-Masson (University of Toulouse Capitole); Anna Stilz (University of Berkeley); Fabio Tronchetti (University of Northumbria); Jonathan B. Wiener (Duke University); Katrina M. Wyman (New York University).

Samantha BessonDroit international des institutionsCollège de FranceAnnée 2025-2026The "Province of All Mankind"? Property in Outer Space under Public and Private International Law & PhilosophyColloque - Margaret Moore : Exploration and Exploitation: Territorial Rights in Outer SpacePanel 3: The Relations between Scientific "Exploration" and Commercial "Exploitation" of Outer SpaceColloque organisé par la Pr Samantha Besson, chaire Droit international des institutions, les 25 et 26 septembre 2025PrésentationAs it is the case in other (marine or polar) "spaces" of international law usually defined negatively as areas beyond the (territorial) jurisdiction of States, a "non-appropriation" principle applies to the outer space (art. II 1967 Outer Space Treaty; art. 11(2-3) 1979 Moon Agreement). Despite later clarifications in the 1979 Moon Agreement, States still disagree, however, about both the material scope of the principle of non-appropriation (celestial bodies only, or both the bodies and their extracted resources) and its personal scope (public appropriation in the form of sovereign claims by States only, or both public and private appropriation). They also disagree about the implications of the second, more positive principle that was added in the Moon Agreement, i.e. that of "common heritage of mankind" (art. 11(1) Moon Agreement) and about the content of the further principle of "equitable access and sharing of benefits" (art. 11(7d) Moon Agreement) that applies to the common exploitation of celestial resources. In any case, due to the limited number of State ratifications (17 to date), the Moon Agreement is not considered as an expression of universally binding customary law. The same applies to the international regime for the common exploitation of the natural resources of celestial bodies foreseen by the agreement (art. 11(5-7) and 18 Moon Agreement).This disagreement is sharpened by the tension between those more recent principles, including non-appropriation through use, and the original principles of the international law of "areas beyond national jurisdiction", i.e. the principle of "freedom of exploration and use" (art. I(1) Outer Space Treaty) and its twin principle, i.e. the "freedom of scientific investigation" (art. I(3) Outer Space Treaty; art. 6(1) Moon Agreement). Those original principles have been left untouched by the new ones, indeed, and seem to accommodate free appropriation of resources through use, even if those freedoms have to be "carried out for the benefit and in the interests of all countries" (art. I(1) Outer Space Treaty; art. 4(1) Moon Agreement). The same tensions between the original principles and the subsequent ones also apply within other spaces of international law such as the high seas and deep seabed and have not been resolved by the 2023 Agreement on the Conservation and Sustainable Use of Marine Biological Diversity of Areas beyond National Jurisdiction.This indeterminacy has led certain States and regional organizations to adopt domestic (public and private) legislation, develop soft law and/or conclude bilateral agreements to secure the property rights and investments of private companies authorized by those States to explore and exploit celestial bodies and their resources. Their hope thereby is to shape what is called, in international treaty law, a "subsequent practice in the application of treaties establishing an agreement". If those States were to succeed, that practice could influence the interpretation of the Outer Space Treaty. After all, this is exactly what some States did in 1982 after the adoption of the Convention of the Law on the Sea and following their disagreements about the organization of the international regime for the common exploitation of the deep seabed resources in the convention. So-doing, they steered that regime towards the 1994 compromise and the modification of the convention that ensued and, arguably, led to that regime's contemporary deadlock.This situation raises numerous questions about the kind of international law of outer space the international community of peoples should aim at developing. This is especially the case if we are to prevent the "enclosure" through public and private appropriation of what art. I(1) Outer Space Treaty refers to as the "province of all mankind". It also raises difficult questions about the state of our legal imaginary at a turning point of life on Earth. Are our legal categories themselves at risk of being prematurely "enclosed" by the binary opposition between (State) territory and space, by the opposition between the "common" and the public or the private, and by a given articulation of property to sovereignty?This two-day conference will bring public and private international lawyers together with political and legal philosophers to discuss the complex issues raised by property in outer space, including its relations to the notions of territory, jurisdiction and sovereignty, but also the international legal status of scientific research, data and samples. The discussions will be organized around three central issues: (i) the relations between property, jurisdiction and sovereignty, and their implications in outer space; (ii) the prospects of "commoning" in outer space, and of a distinct future international institution and regime to govern the common use of celestial resources as currently discussed by the United Nations' Committee on the Peaceful Use of Outer Space (COPUOS); and (iii) the public and common good of science, and its implications for a better distinction between scientific "exploration" and commercial "use", exploitation or appropriation of and by science in outer space.Participants/Speakers: Philippe Achilleas (University of Paris-Saclay); Michael Byers (University of British Columbia, Vancouver); Isabel Feichtner (University of Würzburg); Stephan Hobe (University of Cologne); Maria Manoli (University of Aberdeen); Michela Massimi (University of Edinburgh); Alex Mills (University College, London); Margaret Moore (Queen's University, Ontario); Yannick Radi (Catholic University of Louvain); Lukas Rass-Masson (University of Toulouse Capitole); Anna Stilz (University of Berkeley); Fabio Tronchetti (University of Northumbria); Jonathan B. Wiener (Duke University); Katrina M. Wyman (New York University).

Samantha BessonDroit international des institutionsCollège de FranceAnnée 2025-2026The "Province of All Mankind"? Property in Outer Space under Public and Private International Law & PhilosophyColloque - Stéphanie Ruphy : CommentPanel 3: The Relations between Scientific "Exploration" and Commercial "Exploitation" of Outer SpaceColloque organisé par la Pr Samantha Besson, chaire Droit international des institutions, les 25 et 26 septembre 2025PrésentationAs it is the case in other (marine or polar) "spaces" of international law usually defined negatively as areas beyond the (territorial) jurisdiction of States, a "non-appropriation" principle applies to the outer space (art. II 1967 Outer Space Treaty; art. 11(2-3) 1979 Moon Agreement). Despite later clarifications in the 1979 Moon Agreement, States still disagree, however, about both the material scope of the principle of non-appropriation (celestial bodies only, or both the bodies and their extracted resources) and its personal scope (public appropriation in the form of sovereign claims by States only, or both public and private appropriation). They also disagree about the implications of the second, more positive principle that was added in the Moon Agreement, i.e. that of "common heritage of mankind" (art. 11(1) Moon Agreement) and about the content of the further principle of "equitable access and sharing of benefits" (art. 11(7d) Moon Agreement) that applies to the common exploitation of celestial resources. In any case, due to the limited number of State ratifications (17 to date), the Moon Agreement is not considered as an expression of universally binding customary law. The same applies to the international regime for the common exploitation of the natural resources of celestial bodies foreseen by the agreement (art. 11(5-7) and 18 Moon Agreement).This disagreement is sharpened by the tension between those more recent principles, including non-appropriation through use, and the original principles of the international law of "areas beyond national jurisdiction", i.e. the principle of "freedom of exploration and use" (art. I(1) Outer Space Treaty) and its twin principle, i.e. the "freedom of scientific investigation" (art. I(3) Outer Space Treaty; art. 6(1) Moon Agreement). Those original principles have been left untouched by the new ones, indeed, and seem to accommodate free appropriation of resources through use, even if those freedoms have to be "carried out for the benefit and in the interests of all countries" (art. I(1) Outer Space Treaty; art. 4(1) Moon Agreement). The same tensions between the original principles and the subsequent ones also apply within other spaces of international law such as the high seas and deep seabed and have not been resolved by the 2023 Agreement on the Conservation and Sustainable Use of Marine Biological Diversity of Areas beyond National Jurisdiction.This indeterminacy has led certain States and regional organizations to adopt domestic (public and private) legislation, develop soft law and/or conclude bilateral agreements to secure the property rights and investments of private companies authorized by those States to explore and exploit celestial bodies and their resources. Their hope thereby is to shape what is called, in international treaty law, a "subsequent practice in the application of treaties establishing an agreement". If those States were to succeed, that practice could influence the interpretation of the Outer Space Treaty. After all, this is exactly what some States did in 1982 after the adoption of the Convention of the Law on the Sea and following their disagreements about the organization of the international regime for the common exploitation of the deep seabed resources in the convention. So-doing, they steered that regime towards the 1994 compromise and the modification of the convention that ensued and, arguably, led to that regime's contemporary deadlock.This situation raises numerous questions about the kind of international law of outer space the international community of peoples should aim at developing. This is especially the case if we are to prevent the "enclosure" through public and private appropriation of what art. I(1) Outer Space Treaty refers to as the "province of all mankind". It also raises difficult questions about the state of our legal imaginary at a turning point of life on Earth. Are our legal categories themselves at risk of being prematurely "enclosed" by the binary opposition between (State) territory and space, by the opposition between the "common" and the public or the private, and by a given articulation of property to sovereignty?This two-day conference will bring public and private international lawyers together with political and legal philosophers to discuss the complex issues raised by property in outer space, including its relations to the notions of territory, jurisdiction and sovereignty, but also the international legal status of scientific research, data and samples. The discussions will be organized around three central issues: (i) the relations between property, jurisdiction and sovereignty, and their implications in outer space; (ii) the prospects of "commoning" in outer space, and of a distinct future international institution and regime to govern the common use of celestial resources as currently discussed by the United Nations' Committee on the Peaceful Use of Outer Space (COPUOS); and (iii) the public and common good of science, and its implications for a better distinction between scientific "exploration" and commercial "use", exploitation or appropriation of and by science in outer space.Participants/Speakers: Philippe Achilleas (University of Paris-Saclay); Michael Byers (University of British Columbia, Vancouver); Isabel Feichtner (University of Würzburg); Stephan Hobe (University of Cologne); Maria Manoli (University of Aberdeen); Michela Massimi (University of Edinburgh); Alex Mills (University College, London); Margaret Moore (Queen's University, Ontario); Yannick Radi (Catholic University of Louvain); Lukas Rass-Masson (University of Toulouse Capitole); Anna Stilz (University of Berkeley); Fabio Tronchetti (University of Northumbria); Jonathan B. Wiener (Duke University); Katrina M. Wyman (New York University).

Samantha BessonDroit international des institutionsCollège de FranceAnnée 2025-2026The "Province of All Mankind"? Property in Outer Space under Public and Private International Law & PhilosophyColloque - Yannick Radi : General Conclusions Panel 4: General Conclusions and DiscussionColloque organisé par la Pr Samantha Besson, chaire Droit international des institutions, les 25 et 26 septembre 2025PrésentationAs it is the case in other (marine or polar) "spaces" of international law usually defined negatively as areas beyond the (territorial) jurisdiction of States, a "non-appropriation" principle applies to the outer space (art. II 1967 Outer Space Treaty; art. 11(2-3) 1979 Moon Agreement). Despite later clarifications in the 1979 Moon Agreement, States still disagree, however, about both the material scope of the principle of non-appropriation (celestial bodies only, or both the bodies and their extracted resources) and its personal scope (public appropriation in the form of sovereign claims by States only, or both public and private appropriation). They also disagree about the implications of the second, more positive principle that was added in the Moon Agreement, i.e. that of "common heritage of mankind" (art. 11(1) Moon Agreement) and about the content of the further principle of "equitable access and sharing of benefits" (art. 11(7d) Moon Agreement) that applies to the common exploitation of celestial resources. In any case, due to the limited number of State ratifications (17 to date), the Moon Agreement is not considered as an expression of universally binding customary law. The same applies to the international regime for the common exploitation of the natural resources of celestial bodies foreseen by the agreement (art. 11(5-7) and 18 Moon Agreement).This disagreement is sharpened by the tension between those more recent principles, including non-appropriation through use, and the original principles of the international law of "areas beyond national jurisdiction", i.e. the principle of "freedom of exploration and use" (art. I(1) Outer Space Treaty) and its twin principle, i.e. the "freedom of scientific investigation" (art. I(3) Outer Space Treaty; art. 6(1) Moon Agreement). Those original principles have been left untouched by the new ones, indeed, and seem to accommodate free appropriation of resources through use, even if those freedoms have to be "carried out for the benefit and in the interests of all countries" (art. I(1) Outer Space Treaty; art. 4(1) Moon Agreement). The same tensions between the original principles and the subsequent ones also apply within other spaces of international law such as the high seas and deep seabed and have not been resolved by the 2023 Agreement on the Conservation and Sustainable Use of Marine Biological Diversity of Areas beyond National Jurisdiction.This indeterminacy has led certain States and regional organizations to adopt domestic (public and private) legislation, develop soft law and/or conclude bilateral agreements to secure the property rights and investments of private companies authorized by those States to explore and exploit celestial bodies and their resources. Their hope thereby is to shape what is called, in international treaty law, a "subsequent practice in the application of treaties establishing an agreement". If those States were to succeed, that practice could influence the interpretation of the Outer Space Treaty. After all, this is exactly what some States did in 1982 after the adoption of the Convention of the Law on the Sea and following their disagreements about the organization of the international regime for the common exploitation of the deep seabed resources in the convention. So-doing, they steered that regime towards the 1994 compromise and the modification of the convention that ensued and, arguably, led to that regime's contemporary deadlock.This situation raises numerous questions about the kind of international law of outer space the international community of peoples should aim at developing. This is especially the case if we are to prevent the "enclosure" through public and private appropriation of what art. I(1) Outer Space Treaty refers to as the "province of all mankind". It also raises difficult questions about the state of our legal imaginary at a turning point of life on Earth. Are our legal categories themselves at risk of being prematurely "enclosed" by the binary opposition between (State) territory and space, by the opposition between the "common" and the public or the private, and by a given articulation of property to sovereignty?This two-day conference will bring public and private international lawyers together with political and legal philosophers to discuss the complex issues raised by property in outer space, including its relations to the notions of territory, jurisdiction and sovereignty, but also the international legal status of scientific research, data and samples. The discussions will be organized around three central issues: (i) the relations between property, jurisdiction and sovereignty, and their implications in outer space; (ii) the prospects of "commoning" in outer space, and of a distinct future international institution and regime to govern the common use of celestial resources as currently discussed by the United Nations' Committee on the Peaceful Use of Outer Space (COPUOS); and (iii) the public and common good of science, and its implications for a better distinction between scientific "exploration" and commercial "use", exploitation or appropriation of and by science in outer space.Participants/Speakers: Philippe Achilleas (University of Paris-Saclay); Michael Byers (University of British Columbia, Vancouver); Isabel Feichtner (University of Würzburg); Stephan Hobe (University of Cologne); Maria Manoli (University of Aberdeen); Michela Massimi (University of Edinburgh); Alex Mills (University College, London); Margaret Moore (Queen's University, Ontario); Yannick Radi (Catholic University of Louvain); Lukas Rass-Masson (University of Toulouse Capitole); Anna Stilz (University of Berkeley); Fabio Tronchetti (University of Northumbria); Jonathan B. Wiener (Duke University); Katrina M. Wyman (New York University).

Samantha BessonDroit international des institutionsCollège de FranceAnnée 2025-2026The "Province of All Mankind"? Property in Outer Space under Public and Private International Law & PhilosophyColloque - Katia Coutant, Alban Guyomarc'h & Yann Robert : General Discussion, introduced and chaired by Young ResearchersPanel 4: General Conclusions and DiscussionColloque organisé par la Pr Samantha Besson, chaire Droit international des institutions, les 25 et 26 septembre 2025PrésentationAs it is the case in other (marine or polar) "spaces" of international law usually defined negatively as areas beyond the (territorial) jurisdiction of States, a "non-appropriation" principle applies to the outer space (art. II 1967 Outer Space Treaty; art. 11(2-3) 1979 Moon Agreement). Despite later clarifications in the 1979 Moon Agreement, States still disagree, however, about both the material scope of the principle of non-appropriation (celestial bodies only, or both the bodies and their extracted resources) and its personal scope (public appropriation in the form of sovereign claims by States only, or both public and private appropriation). They also disagree about the implications of the second, more positive principle that was added in the Moon Agreement, i.e. that of "common heritage of mankind" (art. 11(1) Moon Agreement) and about the content of the further principle of "equitable access and sharing of benefits" (art. 11(7d) Moon Agreement) that applies to the common exploitation of celestial resources. In any case, due to the limited number of State ratifications (17 to date), the Moon Agreement is not considered as an expression of universally binding customary law. The same applies to the international regime for the common exploitation of the natural resources of celestial bodies foreseen by the agreement (art. 11(5-7) and 18 Moon Agreement).This disagreement is sharpened by the tension between those more recent principles, including non-appropriation through use, and the original principles of the international law of "areas beyond national jurisdiction", i.e. the principle of "freedom of exploration and use" (art. I(1) Outer Space Treaty) and its twin principle, i.e. the "freedom of scientific investigation" (art. I(3) Outer Space Treaty; art. 6(1) Moon Agreement). Those original principles have been left untouched by the new ones, indeed, and seem to accommodate free appropriation of resources through use, even if those freedoms have to be "carried out for the benefit and in the interests of all countries" (art. I(1) Outer Space Treaty; art. 4(1) Moon Agreement). The same tensions between the original principles and the subsequent ones also apply within other spaces of international law such as the high seas and deep seabed and have not been resolved by the 2023 Agreement on the Conservation and Sustainable Use of Marine Biological Diversity of Areas beyond National Jurisdiction.This indeterminacy has led certain States and regional organizations to adopt domestic (public and private) legislation, develop soft law and/or conclude bilateral agreements to secure the property rights and investments of private companies authorized by those States to explore and exploit celestial bodies and their resources. Their hope thereby is to shape what is called, in international treaty law, a "subsequent practice in the application of treaties establishing an agreement". If those States were to succeed, that practice could influence the interpretation of the Outer Space Treaty. After all, this is exactly what some States did in 1982 after the adoption of the Convention of the Law on the Sea and following their disagreements about the organization of the international regime for the common exploitation of the deep seabed resources in the convention. So-doing, they steered that regime towards the 1994 compromise and the modification of the convention that ensued and, arguably, led to that regime's contemporary deadlock.This situation raises numerous questions about the kind of international law of outer space the international community of peoples should aim at developing. This is especially the case if we are to prevent the "enclosure" through public and private appropriation of what art. I(1) Outer Space Treaty refers to as the "province of all mankind". It also raises difficult questions about the state of our legal imaginary at a turning point of life on Earth. Are our legal categories themselves at risk of being prematurely "enclosed" by the binary opposition between (State) territory and space, by the opposition between the "common" and the public or the private, and by a given articulation of property to sovereignty?This two-day conference will bring public and private international lawyers together with political and legal philosophers to discuss the complex issues raised by property in outer space, including its relations to the notions of territory, jurisdiction and sovereignty, but also the international legal status of scientific research, data and samples. The discussions will be organized around three central issues: (i) the relations between property, jurisdiction and sovereignty, and their implications in outer space; (ii) the prospects of "commoning" in outer space, and of a distinct future international institution and regime to govern the common use of celestial resources as currently discussed by the United Nations' Committee on the Peaceful Use of Outer Space (COPUOS); and (iii) the public and common good of science, and its implications for a better distinction between scientific "exploration" and commercial "use", exploitation or appropriation of and by science in outer space.Participants/Speakers: Philippe Achilleas (University of Paris-Saclay); Michael Byers (University of British Columbia, Vancouver); Isabel Feichtner (University of Würzburg); Stephan Hobe (University of Cologne); Maria Manoli (University of Aberdeen); Michela Massimi (University of Edinburgh); Alex Mills (University College, London); Margaret Moore (Queen's University, Ontario); Yannick Radi (Catholic University of Louvain); Lukas Rass-Masson (University of Toulouse Capitole); Anna Stilz (University of Berkeley); Fabio Tronchetti (University of Northumbria); Jonathan B. Wiener (Duke University); Katrina M. Wyman (New York University).

Morning Prayer for Sunday, August 31, 2025 (The Twelfth Sunday after Pentecost, or the Eleventh Sunday after Trinity [Proper 17]; Aidan, Abbot-Bishop of Lindisfarne, Missionary to Northumbria, 651).Psalm and Scripture readings (60-day Psalter):Psalm 1482 Samuel 18:1-15, 19-33Ephesians 1:1-14⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Evening Prayer for Sunday, August 31, 2025 (Proper 17; Aidan, Abbot-Bishop of Lindisfarne, Missionary to Northumbria, 651).Psalm and Scripture readings (60-day Psalter):Psalms 149-150Jonah 2Matthew 3⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Bede and the Theory of Everything (Reaktion Books, 2023) investigates the life and world of Bede (c. 673–735), foremost scholar of the early Middle Ages and ‘the father of English history'. It examines his notable feats, including calculating the first tide-tables; playing a role in the creation of the Ceolfrith Bibles and the Lindisfarne Gospels; writing the earliest extant Old English poetry and the earliest translation of part of the Bible into English; and composing his famous Ecclesiastical History of the English People, with its single dating system. Despite never leaving Northumbria, Bede also wrote a guide to the Holy Land. Michelle P. Brown, an authority on the period, describes new discoveries regarding Bede's handwriting, his research programme and his previously lost Old English translation of St John's Gospel, dictated on his deathbed. Michelle P. Brown is Professor Emerita of Medieval Manuscript Studies at the School of Advanced Study, University of London, and was formerly Curator of Illuminated Manuscripts at the British Library. Her books include Bede and the Theory of Everything (Reaktion, 2023). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

The beautiful and historic North East England offers visitors dramatic scenery, centuries of history, and friendly locals in a region filled with special places to explore.• North East England includes the stunning Northumberland coast, Newcastle, Durham, Hadrian's Wall and Holy Island• Alex Iles of Iles Tours brings the region's past to life through storytelling and archaeology• Archaeological findings reveal that Hadrian's Wall wasn't just a barrier but facilitated trade and cultural exchange• The ancient Anglo-Saxon kingdom of Northumbria covered a vast territory from Liverpool to the Scottish borders• Northumberland has more castles than any other English county due to 300 years of border warfare• The North East was once a major coal-producing region, generating 19% of Britain's coal in Victorian times• Alex offers various tour options including Roman history, Anglo-Saxon heritage, prehistoric sites and medieval castles• Tours can be customized for different accessibility needs and interests• The east coast of Britain is surprisingly dry but often windy – bring appropriate layers• Summer visitors benefit from extended daylight hours with light from 5am until 10pmListeners of the UK Travel Planning Podcast can receive a 10% discount on Iles Tours by using the code UKTP10 when booking directly through the website www.ilestours.co.uk or via email (for tours in 2025).⭐️ Guest - Alex Iles from Iles Tours

It's peak summer and still wonderfully warm in Northumberland and Tom P's ripening crops and harvesting potatoes and onions… Tom Cadwallender's turning the calendar page to a new season of birds and checking the Aln estuary for avian ins and outs… Steve Lowe's reflecting on the life of someone who inspired him to dive deep into conservation... we celebrate the work of Doctor Angus Lunn, a Northumberland Wildlife Trust stalwart and map maker extraordinaire.Plus some top tips for the garden from Tom P.Support the showYou can follow Tom Pattinson, Steve and Tom Cadwallender and our wonderful guests and featured flowers, birds and projects on X via: @gardenersradio @TheNatureGarden and on Facebook: The Nature Garden. And you can also tune in to our monthly live radio show on Saturdays at 11am on www.lionheartradio.com Or email us: gardenersradio@outlook.comThank you for your support!Music link: Gaia by Carl Cape Band on Amazon Music - Amazon.co.uk

Morning Prayer for Tuesday, August 5, 2025 (Proper 13; Oswald, King of Northumbria and Martyr, 642).Psalm and Scripture readings (60-day Psalter):Psalm 89:1-181 Samuel 25:1-19, 23-25, 32-42Romans 6⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Evening Prayer for Tuesday, August 5, 2025 (Eve of The Transfiguration of Our Lord Jesus Christ; Proper 13; Oswald, King of Northumbria and Martyr, 642).Psalm and Scripture readings (60-day Psalter):Psalm 89:19-52Hosea 3John 7:53-8:30⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

The lecture will examine the pros and cons of democracy in today's world, focusing on the importance of domestic and international rule of law to maintain democratic ideals, which are fragile in times of conflict. There will be examples given, highlighting the current War in Ukraine and the political situation in the United States, the influence of other players and the legacy of the Cold War.Lastly, there will be an observation on the ways that the principal judicial organs operate, their challenges, and a prediction of their future. Sir Howard Morrison will provide some suggestions as to how things might be contained by means of persuasive soft power.This lecture was recorded by Howard Morrison on the 9th of June 2025 at Barnard's Inn Hall, London.Sir Howard Morrison KC was called to the Bar by Grays Inn in 1977. He is now a Master of the Bench. He was commissioned as a TAVR infantry officer. He practised on the Midland and Oxford Circuit until 1986 when he went to Fiji as a Resident Magistrate , later promoted Chief Magistrate and Senior Magistrate of Tuvalu. Appointed OBE for services to the judiciary following military coups. He then served as Attorney General for Anguilla before returning to UK practice at 1 King's Bench Walk. He was appointed  Recorder sitting in crime, civil and family and defended at the United Nations Criminal Tribunals for the Former Yugoslavia in The Hague and the Rwanda Tribunal in Arusha in Tanzania before taking Silk in 2001 and was subsequently appointment to the Circuit Bench in 2004.In 2005 he was seconded to advise the judges of the Iraqi Higher Tribunal trying Saddam Hussein, spending a year in Baghdad after which he was appointed CBE. In 2009 he was appointed as the UK Judge for the Special Tribunal for the Lebanon and then as the UK Judge for the Yugoslavia Tribunal where he was a trial judge in the seminal case of Radovan Karadzic. In 2011 he was elected as the UK Judge at the International Criminal Court until 2021 where he served two terms as President of the Appeals Chamber being appointed KCMG in 2016. He is a Senior Fellow of the Lauterpacht Centre of Cambridge University and a visiting professor at the universities of Leicester ( appointed Hon LLD), Warwick and Northumbria.  He has lectured in international criminal and humanitarian law at some 25 universities worldwide. He is currently an associate tenant at Doughty Strert chambers, the UK Independent Advisor to the Ukrainian Prosecutor General, President of the Court of Appeal of the British Indian Ocean Territories and trains counter-terrorism judges and prosecutors in Iraq.The transcript of the lecture is available from the Gresham College website: https://www.gresham.ac.uk/watch-now/grays-inn-25Gresham College has offered free public lectures for over 400 years, thanks to the generosity of our supporters. There are currently over 2,500 lectures free to access. We believe that everyone should have the opportunity to learn from some of the greatest minds. To support Gresham College's mission, please consider making a donation: https://www.gresham.ac.uk/get-involved/support-us/make-donation/donate-today Website:  https://gresham.ac.ukX: https://x.com/GreshamCollegeFacebook: https://facebook.com/greshamcollegeInstagram: https://instagram.com/greshamcollegeBluesky: https://bsky.app/profile/greshamcollege.bsky.social TikTok: https://www.tiktok.com/@greshamcollegeSupport Us: https://www.gresham.ac.uk/get-involved/support-us/make-donation/donate-todaySupport the show

“In a world where our wildlife is becoming extinct at a frightening rate, we are setting up an oasis where animals, wild flowers and even ancient fungi can thrive.” Charlie Bennett writing of Middleton North Farm. It's clear to most of us that the existing food and farming system is unsustainable.  What's less clear is what to do about it, particularly when the behemoths of the industry put so much time, effort and money into propaganda which suggests we can't feed humanity unless we keep doubling down on the industrial systems that are destroying our soils, our watercourses and our health.  Given this toxic mix of misinformation, government bureaucracy and algorithms engineered to keep us at each others' throats, it's not surprising the waters are muddied. And yet the signposts are out there and brave pioneers across the continents are working to find ways to feed people healthy, nutritious food at prices they can afford while also building soil, increasing water uptake —which is another way of saying we're reducing flooding— and returning life to the land. One of these glorious pioneers is Charlie Bennett of Middleton North farm in Northumbria. I came across Charlie  in the closing days of 2024 when I read his first book 'Down the Rabbit Hole' and promptly bought copies to give to all my friends. HIs writing was at once lyrical and grounded in a reality I recognised—and he was writing about regenerative farming, except he called it 'Common Sense Farming'.  I wrote to him then, and we've corresponded ever since and now he's this week's guest on the podcast. Charlie Bennett is a farmer, writer, and passionate advocate for the countryside. He is joint owner of the Middleton North estate near Morpeth, Northumberland, in North East England. Here, he and his wife Charlotte work to support existing wildlife and attract new species alongside sustainable stock farming designed to add to the diversity of wildlife in the area. Trigger Warning: Charlie and I share a passion for the land and a deep sense of connectedness to the more than human world. We both live in a reality where humans (sometimes) eat meat so if discussions of the reality of this might be difficult for you, please skip past those bits. Otherwise, please do enjoy this exploration of how we can share our world differently with the Web of Life. Charlie's website https://charliebennettauthor.co.uk/Buy Charlie's books https://charliebennettauthor.co.uk/shop/p/down-the-rabbit-hole-book-fh2pk-mcey8Middleton North Farm https://www.middleton-north.co.ukLit and Phil https://www.litandphil.org.uk/What we offer: Accidental Gods, Dreaming Awake and the Thrutopia Writing Masterclass If you'd like to join our next Open Gathering 'Dreaming Your Death Awake' (you don't have to be a member) it's on 2nd November - details are here.If you'd like to join us at Accidental Gods, this is the membership where we endeavour to help you to connect fully with the living web of life. If you'd like to train more deeply in the contemporary shamanic work at Dreaming Awake, you'll find us here. If you'd like to explore the recordings from our last Thrutopia Writing Masterclass, the details are here

Send us a textIt's mid-summer and the temperature's rising and so is Tom P's excitement… we join him on a tour of his raised beds, and flowers and veg…Tom Cadwallender's watching the summer skies for swifts and more….and listening to the classic sounds of summer…We're at the ‘Love Northumberland' awards at Alnwick Castle with Steve Lowe… The big butterfly count is underway and Dr Jamie Wildman is here to help us join in… it's a wonderful way to help butterflies!Plus some top tips for the garden from Tom P.Support the showYou can follow Tom Pattinson, Steve and Tom Cadwallender and our wonderful guests and featured flowers, birds and projects on Twitter: @gardenersradio @TheNatureGarden and on Facebook: The Nature Garden. And you can tune in to our monthly live radio show on Saturdays at 11am on www.lionheartradio.com Or email us: gardenersradio@outlook.comThank you for your support!Music link: Gaia by Carl Cape Band on Amazon Music - Amazon.co.uk

Send us a textIt's time for some self-care and safety and we should all take our time to listen to Tom P... Tom Cadwallender's out and about in the uplands of Northumberland and enjoying the collective nouns of bird, and the amazing ‘drumming' of snipe.And we're going medieval with Steve Lowe for a colourful re-enactment Plus some top tips for the garden from Tom P.Support the showYou can follow Tom Pattinson, Steve and Tom Cadwallender and our wonderful guests and featured flowers, birds and projects on Twitter: @gardenersradio @TheNatureGarden and on Facebook: The Nature Garden. And you can tune in to our monthly live radio show on Saturdays at 11am on www.lionheartradio.com Or email us: gardenersradio@outlook.comThank you for your support!Music link: Gaia by Carl Cape Band on Amazon Music - Amazon.co.uk

The Anglo-Saxon Kingdom of Mercia played an important role in the development of England. Although it was sandwiched between the other Anglo-Saxon kingdoms of Northumbria and Wessex, unlike those two places, it lacks a great historical chronicle. And, according to Max Adams, this means it's been somewhat overlooked in the story of the birth of the Anglo-Saxon state. Talking to David Musgrove, Max explains why we ought to know more about Mercia. (Ad) Max Adams is the author of The Mercian Chronicles: King Offa and the Birth of the Anglo-Saxon State, AD 630–918 (Bloomsbury, 2025). Buy it now from Waterstones: https://go.skimresources.com?id=71026X1535947&xcust=historyextra-social-histboty&xs=1&url=https%3A%2F%2Fwww.waterstones.com%2Fbook%2Fthe-mercian-chronicles%2Fmax-adams%2F9781838933258. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In 1096, Robert de Mowbray, the former Earl of Northumbria, was living in Windsor.  And he better get comfy, because his majesty seemed quite happy to keep him there as a permanent resident. The post 476 – The Crackdown first appeared on The British History Podcast.

A sundry talk from 2025. More information can be found here: https://first164.blogspot.com/Thanks, Jan and Kerry.

Two men have been found guilty of criminal damage, for the felling of the iconic Sycamore Gap tree in Northumbria. Constance Kampfner sat through the trial, in which the prosecution called what Daniel Graham and Adam Carruthers had done, ‘a moronic mission to cause mindless vandalism.' The men were remanded in custody for their own protection after the verdict was announced. This podcast was brought to you thanks to the support of readers of The Times and The Sunday Times. Subscribe today: http://thetimes.com/thestoryGuest: Constance KampfnerHost: Luke Jones Producer: Hannah Varrall and Shabnam Grewal Clips: BBC News, Sky News, Channel 4 News, National Trust .Photo: Getty ImagesGet in touch: thestory@thetimes.com Hosted on Acast. See acast.com/privacy for more information.

Send us a textJoin Gary as he invites you to take in more great music from Scotland, Northumbria, Ireland and Canada, and find out how you can win a brand new set of bagpipes!PlaylistHeather MacIsaac with Kito's Fancy, Director of Confusion and Hector's Slippers from The Moon's DaughterSt Lawrence O'Toole Pipe Band with The Irish Sea, the Scenic Route and Going to the Well for Water from Evolution: Live at the Glasgow Royal Concert HallBilly Pigg with Gypsy's Lullaby, The Hawk, Memories and Coates Hall from The Northumbrian Smallpipes (Topic)Skye Youth Pipe Band with Prince Charles' Welcome to Lochaber, The Sweet Maid of Glendaruel, Teribus and McKay's Polka recorded at the Scottish Schools Pipe Band Championships 2025.Michael Grey with Clach Mhin Mheallain, Buggerlugs, Dr Angus MacDonald's Off to Skye, The Left-Handed Piper, The Sunday Post Highlander from Cuts From Traditional Cloth Bruce Gandy with Bob of Fettercairn, The Islay Ball, Sound of Sleat and the Brown Haired Maid from My Father's SonLaoise Kelly and Tiarnan O'Duinnchinn with A Teelin Highland, Drowsie Maggie and the Ballinamore Reel from Ar Lorg na Laochra (On the Shoulders of Giants).Peatbog Faeries with  Abhainn a' Nathair (River of Snakes) from Dust LinksSkye Youth Pipe Band Fundraiser - get your tickets for the MacRae pipes hereHeather MacIsaac Album Available hereInformation on Open Call for Emerging Talent at Piping Live 2025 hereSupport the show

How a helpless baby bird protects itself from hungry huntersThere's not a more vulnerable creature in nature than a baby bird. Tiny and immobile, they're easy pickings for predators. But the chicks of the white-necked jacobin hummingbird have evolved a unique defence. They disguise themselves as poisonous caterpillars to discourage those that might eat them. Jay Falk, an NSF postdoctoral fellow at the University of Colorado and Scott Taylor, director of the Mountain Research Station and associate professor at the University of Colorado, studied these birds in Panama. Their research was published in the journal Ecology.Seals have a sense of their oxygen levels, which makes them better diversSeals can dive at length to tremendous depth thanks to some remarkable adaptations, like the ability to collapse their lungs, and radically lower their heart rate. Chris McKnight, a senior research fellow at the University of St Andrews Sea Mammal Research Unit in Scotland, led a study looking to see if tweaking oxygen and C02 levels changed the seals' dive times. The researchers discovered that the seals have the unique ability to measure the oxygen levels in their tissues, so they can anticipate when they need to return to the surface before they get into trouble. The research was published in the journal Science.Fruit flies can show a playful sideAs the joke goes, time flies like an arrow, fruit flies like a banana. Researchers recently demonstrated that fruit flies enjoy more than just aged produce. Using a custom carousel built to fly scale, scientists found that some, but not all, of their fruit flies would play on it, enjoying an activity that had nothing to do with the necessities of life. This brings up the possibility  of variability in personality for fruit flies. Wolf Hütteroth is an associate professor at Northumbria  University, Newcastle and was part of the team, whose research was published in the journal Current Biology.Scaring krill with a dose of penguin pooKrill, the small, shrimp-like creatures that swarm the world's oceans and are particularly abundant in southern oceans, play a big role in marine food webs, connecting microscopic organisms with many of the oceans' larger animal species. Researchers in Australia investigated how krill respond to predator cues, like the smell of their feces. Nicole Hellessey, from the University of Tasmania, said the mere whiff of penguin feces affects the Antarctic krills' feeding behaviour and causes them to take frantic evasive action. The study is published in the journal Frontiers in Marine Science. Fossils tell us what dinosaurs were. How do we know what they did? Dinosaur bones can tell amazing stories about these prehistoric beasts, but how do we piece together how they behaved? A new book dives into the many lines of evidence that can shed light on the behaviour of these extinct creatures. From fossils, to tracks they left behind, to their modern day descendents, paleontologist David Hone from Queen Mary University of London explores how scientists develop robust theories about how dinosaurs lived in his new book, Uncovering Dinosaur Behavior: What They Did and How We Know.

The Enemy Within comes to an end...We will be recording a postmortem for this epic campaign next week, and by registering as a free member (or even better a paid one) on our Patreon you can ask questions to Craig, Matthew, Aaron and Mattiaz about their experiences.Guest Players: Aaron Hammonds from Queen's Court Games and Matthew Dawkins.Music by: Flowers for Bodysnatchers, Wordclock, Metatron Omega, Ager Sonus, Apocryphos, Halgrath and Northumbria, used with permission from Cryo Chamber.Our Champions of the Red Moon: Martin Heuschober, Simon Cooper, Julia, Camilla, Bob de Lange, Cameron, Graham Barey, Doug Thomson, Lily, Maciej, Black Templar, Dennis Sadecki and Leonhardt.Web: https://www.redmoonroleplaying.comiTunes: http://apple.co/2wTNqHxAndroid: https://www.subscribeonandroid.com/feeds.simplecast.com/oYuoCFr6Youtube: https://www.youtube.com/RedMoonRoleplayingSpotify: https://spoti.fi/30iFmznRSS: http://www.redmoonroleplaying.com/podcast?format=rssPatreon: https://www.patreon.com/RedMoonRoleplaying

Continuing The Lost Girls Arc on The True Crime Enthusiast Podcast, we now go back to Northumbria in 1982, and a chance walk home for a young girl after a game of tennis...The episode contains details and descriptions of crimes and events, including descriptions of a sexual nature, that some listeners may find disturbing or distressing, so discretion is advised whilst listening in. Music used in this episode: "The Descent" by Kevin Macleod. All music used is sourced from https://filmmusic.io/ and used under an Attribution Licence (https://creativecommons.org/licenses/by/4.0/) Horsegirl - Switch OverPeople's Choice - Do It Any Way You WannaThe True Crime Enthusiast's Fundraiser For Macmillan Cancer SupportReferences - produced upon request and in full upon arc's end.Follow/Contact/Support The True Crime Enthusiast PodcastFacebookFacebook Discussion GroupTwitterInstagramYoutubeWebsiteTTCE MerchandisePatreon Page Remembering Susan. The episode is dedicated to her. Hosted on Acast. See acast.com/privacy for more information.

January 28, 1069. The killing of the Earl of Northumbria leads William the Conqueror to unleash a terrible vengeance on the people of northern England.Support the show! Join Into History for ad-free listening and more.History Daily is a co-production of Airship and Noiser.Go to HistoryDaily.com for more history, daily.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.