Podcasts about Oral tradition

A special interview with Dr. Ross Bender, who recently finished his translation of the Shoku Nihongi, including a capstone work on the court of the 8th century.  We cover his work, from his training with some of the greatest names in Japanese historical circles to his dissertation on the Hachiman cult and the Dokyo Incident, and then to his most recent work publishing translations of the various senmyo, the edicts, as well as the entirety of the Shoku Nihongi.  Throughout the discussion we touch on many different  topics, and for notes on everything, please check out our blogpost page:  https://sengokudaimyo.com/podcast/bender-interview   Rough Transcript: JOSHUA: Welcome to Sengoku Daimyō's Chronicles of Japan. My name is Joshua, and this is a special episode I'd like to share with you an interview I had with Doctor Ross Bender, translator of the shogunate. Now, some of you may know Doctor Bender from his work translating the Shoku Nihongi, the official history of the Japanese court compiled in 797 and covering from the end of the Nihon Shoki in 697 through the entirety of the Fujiwara capital and Nara periods ending at the 10th year of the reign of Kanmu Tennō in 791. Not only has he translated the historical chronicles, but he has a series of books on the senmyō, the edicts, as well as more about that period, including institutional life more generally. And we cannot forget the paper that started at all, the Hachiman cult and the Dōkyō incident. We'll have links to all of this and more over on the episode blog post page. Now, in this interview, we cover the Shoku Nihongi and Dr. Bender's academic journey. Throughout that journey, he has had the chance to converse and study with some of the big names in Japanese historical circles, such as Donald Keene, Alexander Vovin, G. Cameron "Cappy" Hurst, and more. It was absolutely a pleasure to be able to talk with him about his career, his work, and about the Shoku Nihongi and this period more generally, and I really hope you all enjoy it as much as I did. So without further ado, I give you Sengoku Daimyo's interview of Dr. Ross Bender.    Dr. Bender, thank you very much for joining me for this. Dr. Bender has done some absolutely wonderful work, in particular with translating the Shoku Nihongi, which is going to be very key to some of the stuff we're going to be looking at here in the coming years. I want to thank you, first of all, for all of your efforts and welcome you to Sengoku Daimyo's Podcast, here; our little Chronicles of Japan.    DR. ROSS BENDER: Thank you. Happy to be here.    J: So your translation of the Shoku Nihongi: how did you come about deciding to do that? What was it that pulled you into the translation?    R: Well, it's a long story, but it does go back to my time in graduate school at Columbia in the 70s. In 1974, I finished my Master's thesis, which was "The Hachiman Cult and the Dōkyō Incident". I started grad school in 1971, and after a lot of intensive language training, became interested in Hachiman because, as you know, the common definition was that Hachiman was the Shinto god of war. Of course, at the time, the Vietnam War was raging. And so I became interested in, you know, what was this theology of a war God. And so I became rather obsessed with Hachiman, and, two things: In 74, I was in a seminar with Donald Keene on the Noh theater, and I found a play--a Hachiman play--called "Yumi Yawata". And I translated that and became interested in the way that Hachiman was portrayed in this Noh play. And then at the same time, I became interested in the Dōkyō incident and the Hachiman Oracle. So that was really my first encounter with Shoku Nihongi.    Two things I suppose really struck me. The first was that although the text is in classical Chinese or literary Sinitic, the senmyō and a few of the- there are a few poems are in the old Japanese script inscribed in Shoku Nihongi.    J: And the "senmyō": They are specifically the edicts.    R: They are the imperial edicts that are recorded in old Japanese.   And Motoori Norinaga, in the 18th century did an intensive study and interpretation, really, of them. And he came up with a canonical number of 62. There are some quibbles with that number, but that's the number. And so at the same time, I was discovering that some of the pioneers in the field had done work on these. So, for example, George Sansom in the 1920s had started to translate the senmyō, and he had also done work on the ritsuryo. And then in the 30s, JB Snellen had begun translation of the Shoku Nihongi, and he completed the years 697 to 715. So the reigns of Monmu and Genmei and-    J: I remember actually going through that translation. I think at one point I found it and was so enamored of like, oh, we have some of this, but then it then it stops.   R: Then it stops. And so both Sansom and Snellen are published in the Transactions of the Asiatic Society of Japan. And as I say, these were real pioneers, you know, digging into this stuff. And it was amusing because Snellen prefaced his work by saying that Shoku Nihongi is "dry as dust". And he further said that translating it was like "intellectual coolie labor". But his translation, you know, is still very useful and extraordinarily well documented, footnoted. And of course, I was able to use that, although it needed updating.    J: You mentioned that you had language training before going into this.    R: Well, I started at Columbia in fall of 71 with no Japanese at all. I had visited Japan and as a teenager in 67, but no language training. So they gave me an intensive full year of language study. So you had first year, second year, and third year all in the first calendar year. And then in the second year of study you started Bungo and further modern Japanese. And I have to say that I was very fortunate to be at Columbia at a time when some of the giants and pioneers of the field were there. So Ivan Morris had the first class in classical Japanese, and we did bits of Hōjōki and Heike Monogatari. And he told us that when we eventually went to Japan, we might find ourselves at a cocktail party, and we could be sure to amaze the hosts. And so he had us memorize the opening lines of both of those.    J: That's fascinating. So, so all about the Gion bells, and-    R: Yes. "Gion shōja no kane no koe...", and "Yuku kawa no nagare wa..." So I actually- I think there was one time I was at a party with, oddly enough, bunch of pediatricians from Kobe Children's Hospital, and I tried them out and with Hōjōki, and they couldn't get it. They said, oh, is that Hyakunin Isshu?    J: [laughing] R: So I was kind of pleased about that. But then everybody knew the "Heike".    J: Right.    R: Yeah. So actually my first class in ancient Japanese history was with Morris. He tragically died in 1976, so he had the Bungo introduction in the fall. And then Donald Keene came back from Japan and did it in the spring. And so he introduced us to a Noh play and "Oku no Hosomichi" and Shinkokinshu, I think. So the language training was just excellent. And then in the third year, Doctor Hakeda did Shingon Buddhism and classical Chinese and so forth. So yes, there was a lot of front-loading and intensive language study, but it was very pleasurable.   J: As you're studying about Dōkyō and the Dōkyō Incident and Hachiman, that then allowed you to access these sources and the senmyō, and all of that, correct?   R: Right. That was my first introduction to them. Both the "Yumi Yawata" and the "Hachiman and the Dōkyō Incident" were published in the late 70s in Monumenta Nipponica, and then in 1980, I finished my dissertation, which was the political meaning of the Hachiman cult in ancient and early medieval Japan.    J: I came across that as I was going through Ōjin Tennō's period. R: Yes, it was sort of a simplistic construction, but what I did basically was to posit three stages of the Hachiman cult. The first at Usa, which was the oracular stage, the second at Iwashimizu, which was where the Ōjin Tennō connection developed, and also the Hachiman Daibosatsu connection. And then the third stage, you know, identified with Tsurugaoka in Kamakura, which was the Minamoto- Where the martial aspect--the god of war--really developed.    J: And that is fascinating because, you know, you go to Hachiman shrines today and that's probably where people's minds will first go. But it is such a fascinating religious exercise of like Shinto, but also kind of Buddhist and kind of continental.    R: Yes. And I don't know what the statistics are today, but at least I think 35 or 40% of Shinto shrines have some connection with Hachiman. So it's yeah, it's a fascinating study all by itself.   J: So as you were doing this, you come across the Shoku Nihongi. Can you talk a little bit about where the Shoku Nihongi falls in all of this?    R: Yes. Well, the notable thing about both Nihongi and Kojiki is that they begin with the Age of the Gods, so that the first sections, the Shinwa, are the mythologies. Nihongi probably becomes historically accurate sometime in the late, I don't know, it's late six hundreds, but for the seven hundreds it's probably pretty much historically accurate. And of course, you know that John Bentley just recently did the first English translation since I think 1898 was going to ask, so that was long overdue. And that's a very useful publication. J: It's interesting to see the differences in some of the things he updates and the different take he has on it in terms of how to do some of the translating.    R: Yes. And he is a historical linguist. And so he has a very valuable exegesis and commentary. And then, of course, Matthieu Felt just published the first volume of his translation. It was Oxford Press. That just came out a few months ago. That's also a useful document. He actually has the text of the Nihon Shoki along with the translation. And so that's very useful. And I'm not sure when he's going to be publishing the second half, but that's something to watch for.    So the first one started with The Age of the gods. Now, Shoku Nihongi is the second of the Rikkokushi, or 'Six National Histories', and it, unlike the first two, is judged to be a very accurate historical chronicle. And it, of course, was presented to the Court of Kanmu in two recensions, 794 and 797, and takes the story up to 791, which I think was the 10th year of Kanmu's reign. That's where it fits. And then, of course, you have the rest of the Rikkokushi. The next one is Nihon Kōki, which I'm just starting to get into now. Then Shoku Nihon Kōki, Nihon Montoku Tennō Jitsuroku, and then Nihon Sandai Jitsuroku. So they take the story up to 887, and they become increasingly detailed, and the language becomes more intricate as time goes on. But that's where Shoku Nihongi sits in terms of the six national histories, and they're all court chronicles, compiled by court scholars and ordered by the emperors. And of course, the point of view is that of the central court.    J: Right. You're not getting Kyūshū's take on things.    R: No. Although, you know, Kyūshū is a fascinating place. A lot happens there. So of course you have the Dazaifu, the Kyūshū government headquarters, which is an important outpost, almost a mini capital by itself. J: The first several dazai sōchi, I think, all become Daijin. Like Sadaijin, Udaijin. They kind of come back and do that if they don't pass away in the meantime.    R: Yeah, it's an important post. People take that position and come back. But also what's interesting is that the Hayato people of southern Kyūshū begin to appear in the chronicles, and in the early years, there are some major Hayato rebellions, and that's a story all by itself. Those rebellions are, for the most part, put down. And then there's some sort of accommodation because Hayato people show up at court almost as envoys from, you know, the barbarian realm, and then some of them become guards. So they are assimilated more or less early on. And then, of course, there's the whole question of the Hayato and the Emishi and where did they come from? There are some theories that when the Yayoi people came in they mixed with the Jōmon people and assimilated. But some theories that the Hayato in the far southwest and the Emishi in the northeast were remnants of the old Jōmon. So that's, you know, it's a possibility, but it's certainly interesting. And unlike the Hayato, the Emishi, as you know, were constant problem for the Nara court. And all through Shoku Nihongi, but particularly from about oh 780 on, there were more and more intense periods of warfare. And these are described in great detail in Shoku Nihongi. Karl Friday and Wayne Farris back in the 90s, both did books on. I think Farris was the "Heavenly Warriors: History of the Samurai". And then Karl Friday also did a book on the samurai, but they paid a lot of attention to these Emishi wars, so that's well documented in English. J: Getting back to the Shoku Nihongi, which includes all of this, really, what were some of the biggest challenges you found?    R: Well, part of the story is that after I finished my dissertation, I went off and did a variety of things, this and that, and finally wound up at University of Pennsylvania teaching in the English Language Programs, which was the program to teach English to foreign students. At that time the majority of the students when I started were from Japan. So I actually ran a program for the Monbushō, and they would send over Japanese high school teachers of English for a summer session, and we would give them language classes, but also pedagogical training, how to teach English. And so that was my connection with Japan during that period. And so I really was away from my original interest until the early 2000s. I took early retirement and I visited my old advisor, Paul Varley. He had, of course, taught at Columbia, but then he had retired and moved to University of Hawaii. I visited him, he introduced me to Wayne Farris, who was also there at the time, and they both encouraged me to get back, get back to work. So that was sort of the impetus. I have to give them credit for that. So I found myself in Kobe for several months in 2006, and that was when I decided I was interested in the senmyō. So my first thought, my first ambition was to translate the senmyō. As you know, in the late 80s and 90s, the immense five volume Iwanami collated and critical edition had come out, the one edited by Aoki Kazuo and his team. That was still a magnificent piece of work, you know, with I'm sure you've seen it with all of the head notes and footnotes, and on one page there's the kanbun and on on the facing page is the yomi-kudashi, and, you know, more than you could ever hope to know. But also at that time there were three modern Japanese translations, so that was very useful. It was a good time to be starting into this, so I went to a secondhand bookstore in Kobe and got myself the books, and that started, I guess, what's turned out to be a 20 year project.    J: 2006 to 2026.   R: Right.    J: And it looks like you're doing most of this through self-publishing. Is that correct?    R: Yes. I discovered early on that what's now called Kindle Direct--it used to be called Create Space--through Amazon was a very useful piece of software. In fact, I first published several volumes of poetry in 2012, and that was my introduction to using this platform. And I've been very pleased with it, because I don't have to wait years and years to try to find an academic publisher. And actually they pay royalties through Amazon, so... J: That's not bad.    R: Yeah, that's worked out well for me. So I never had a chance to have an academic position teaching Japanese studies. Although when I was at Penn, my friend Cappy Hurst--Cameron Hurst--was the chairman of the department and he had been a student also of Varley's at Columbia, although before my time. And he invited me to give some lectures in his class on Japanese history. So another thing was that my classical Chinese needed an upgrade. Fortunately, at Penn, Victor Mair was teaching a year long course in classical Chinese, and so I sat through that and he was extremely, extremely helpful. Then one other thing was that I also got to know Alexander Vovin, who at the time was at Hawaii, and he, of course, is *the*- was *the* authority on old Japanese. And, you know, his Man'yōshu translations and, and commentary are just really helpful. So he gave me some good advice. So I had good teachers all the way through. And, you know, I'm always very grateful for that.    J: You mentioned classical Chinese. I'm curious how much of it is a standard classical Chinese, or is it kind of their own thing in the archipelago? I'm curious what the language is like in the Shoku Nihongi.    R: Okay, so of course, at that time, the eighth century was sort of the apogee of the Tang dynasty, and at least from what Victor Mair told me. And he was very helpful in beginning this translation. And he would look at some of my stuff. And according to him, it was pretty much like the Tang dynasty Chinese. I think that's called Early- I forget- Early Middle Chinese. So at least for the eighth century, that seemed to be the case. And, you know, you have records in the Shoku Nihongi of teachers who come from the mainland and lecture and teach the correct pronunciation and how to read. And then, of course, with the Buddhist monks, they're using the Chinese translations of some of the Sanskrit, and they have their own techniques for reading. So, yeah, the eighth century is a really dynamic time because the Japanese, at least at the elite level, are and with the help of the Koreans and that should be emphasized after the fall of Paekche there were a large number of refugees and high ranking aristocrats who came to Japan and helped them to learn to read and write Chinese. And then, of course, the Japanese started sending students to China and, you know, staying there for ten, twenty years. So, yeah, it was a very dynamic time. And then, of course, they were learning how to use Chinese characters to express old Japanese. And that's another story in itself, using the characters as semantograms, but also as phonograms. That's one of the things I found really fascinating about old Japanese, about the senmyō. J: And how does that compare to- I think we usually just refer to "Man'yōgana" as any of that. Is it very similar to what's going on in the Man'yōshu, or is once again, is there something else going on with the senmyō?    R: The standard edition of the senmyō I think notes that there are about 250 some--if I've got the number right--of phonograms used in the senmyō. There is a huge number used in the Man'yōshu; much greater. In fact, I think Vovin once said that it's not really known that you can't count. Although Bentley has a very excellent book, I think it's called an ABC Dictionary of Phonograms, like that. He has really scoured the landscape. So- But you could say that the phonograms in the senmyō are Man'yōgana, but that the set of Man'yōgana is far, far greater. J: Only 250 phonograms to have to worry about, as opposed to going through the Man'yōshu and seeing every once in a while a character and going, which pronunciation or what are they trying to represent here?    R: Yeah, yeah. So I mean, Man'yō studies, you know, or a whole realm in themselves and some of the, the emperors--I'm thinking of Genmei especially, or is it Gensho? I think it's Gensho. She has three poems in the Shoku NIhongi and they may be included in Man'yōshu. So there's some crossover. I was going to say that, of course, once you start reading these phonograms, you begin to see where the kana systems developed from, from Man'yōgana.    J: Right. So I think I've read that in Old Japonic, we think that there were more or at least different sounds than maybe we have today. R: Yes.    J: And so you see it represented in different ways. You'll see the same--what we would think of as the same character--represented differently, because to them it was different.    R: Yes. So there's still, as far as I know, no absolute standard for representing old Japanese. You'll see different scholars have their own takes on it, and Vovin, in his Man'yōshu translations, has his own very intricate system. Another good place to look that's freely available. The Oxford, I think it's called the Oxford Ninjal Corpus of Old Japanese Texts, is an ongoing project. It's actually been ongoing for many years, but you can go there. They have laid out all of the Man'yōshu poems with their  romanization system. I suspect that, you know, that's very prestigious and will eventually become a standard. But that's where you find all these things. Like is it "Himiko" or "Pimiko"?    J: Do you say "Kapa", "Kaha", or "Kawa"?    R: Yes. There you go.   J: [Laughter]    R: Right. Yeah.    J: I'm constantly wondering that myself.    R: Yeah. So you'll see different scholars have different ways of approaching it. But my opinion is that the Oxford, which is a very long standing and slow running project, will probably produce the standard.   J: In doing this translation, were there any favorite moments or items of particular interest that you found? R: So yes, actually my first go at the senmyō were the edicts of the lady we call Koken/Shotoku. Actually, I think almost half of the senmyō were produced during her reign. And so that was where I started. I think the first article I got around to writing in 2009 was for the journal Oral Tradition, and it was called Performative Loci of the Shoku Nihoingi Edict 749 to 770. And also because of my interest in Dōkyō my interest in her went way back. So 2015 I did the edicts. I called it the Edicts of the Last Empress, and it was a translation of all of the edicts from her reign. That year and the next year I did the four volumes I called them, Nara Japan 749 to 757, 758 to 763. So that period was, yeah, my first period of interest. And of course it went back to the Hachiman cult and the Dōkyō incident. I mean, you know, the stories about this wild empress I saw I saw an article that's just come out. I think it's a compilation of Women in Japanese Buddhism. And the title of the article by Emily Simpson is "The Depraved Empress". So that was one of the things that, early on, I decided was not accurate. That's a whole rabbit hole by itself. But according to Shoku Nihongi, there's no evidence, you know, of any illicit goings on between the two. But in Nihon Ryoiki, which appears in the early Heian period, not much later, you find the first really scurrilous story that about Dōkyō and the Empress. And then, as if you look at, for example, Donald Keene's "Seeds in the Heart," he has a long excerpt from a medieval tale. I forget which one that, you know, really rings the changes. And what fascinated me was that in there was a Playboy fable- I forget they were called. Some sort of fabulous stories. This one was done anonymously, but it was a very scurrilous, licentious story about Dōkyō and the Empress, and done anonymously. But it was later found to have been Bill LaFleur--William LaFleur--who taught at Penn and passed away unfortunately, some years ago.    J: So then in the Shoku Nihongi, it's just straight up politics, right? Just about Dōkyō's rise. And then it's just the political conflict going on rather than anything else?   R: Right. And it's a very intense period of political- So of course, the story was that when she was at the Hora capital, which was up near Otsu, it was a brief capital, and she was there and she was ill, and Dōkyō apparently at that time attended her as a physician. And that was the beginning of their relationship. So this would have been 760 or so. But the only phrase is that Dōkyō received the favor of the Empress, but it doesn't have a sexual connotation. It's used in other political settings also.    J: Yeah, I have to wonder how much they weren't looking back at Wu in the Chinese, which of course she also gets excoriated for stuff that is questionable. How much worse was it than anything that any of the men did? But she was a woman doing it.   R: Yes. Well, that's what happens to female rulers. You know, you have Catherine the Great in Russia. So. Yes. So that was initially my what really excited me. It was that period. And then I finished the "Edicts" translation. This was 2012. Bryan Lowe, who's a good friend at Princeton, he was finishing his doctorate and he had a workshop on Shosoin documents, and he invited Dr. Sakaehara Towao to present at the workshop. And he had been Bryan's advisor in Japan. So I was able to meet him and then talk to him and said, you know, I think I'd like to translate Shoku Nihongi. And he basically said, go for it. But I met him later that fall in Nara. He was at the Todaiji Museum, and so he encouraged me. A lot of people gave encouragement along the way. Yeah. So 20 years later, actually, I finished the translation 2025. And then this year in the spring, I did what I- is sort of considered the capstone, the volume: "The Japanese Imperial Institution in the Eighth Century." That's available as an e-book and also paperback and hardcover. And so there I have about a 75 page overview of the eighth century and then the introductions, not the translations, but the introductions to each of the emperors throughout the period. I'm very happy with that. And that sort of puts a cap on it. I should mention that that was in memory of Herschel Webb, another one of my great teachers at Columbia. He had done a book way back in 68 called "The Japanese Imperial Institution in the Tokugawa Era". And so this is sort of an homage to his memory.   J: And we very much thank you for it.  I remember when that came out, and we definitely snapped it up as soon as we saw it.    R: Well, great.    J: [Laughter]   R: Yeah. And you know, it's all available on Amazon. So let me let me make my plug.    J: Absolutely. Absolutely. You mentioned something about the Nihon Kōki. Are you are you serious about taking this project on and moving forward, or is that just kind of something you're toying with? R: Well, no, I'm actually I've actually made a start. That's an immense document. And what I'm interested in is finishing the reign of Emperor Kanmu. He dies in 806. And so Nihon Kōki begins in 792, and I'm currently up to 799. But I'm not putting as much energy into it. I do maybe an hour a day if I feel like it, but it's slow going. But there's some really fascinating stuff. So Wake no Kiyomaro died in 799, and they've inserted this immensely long biography of his life at this point, although it was obviously produced later and it's set apart. But that has details of his miraculous trip to the Usa shrine. And, you know, it's not clear if somebody cut his tendons, but he was lame and so he was on his way to Kyūshū, and suddenly a pack of wild boars appeared and sort of escorted him down to the shrine. It is just a really wonderful story. Then he has a vision of Hachiman, which is not part of the Shoku Nihongi tale. Yeah, I'm trucking along. My ambition is at least to finish the reign of Emperor Kanmu, and then we'll see what time there is beyond that.    J: So do you have any recommendations for current students of Japanese history? Those coming up? R: Actually, there are some young scholars. I was at the Association for Asian Studies meeting in Columbus, Ohio, which was, I guess, yeah, 2025. And for some reason there were a good number of presentations on eighth and ninth century. So there's a scholar by the name of Nadia Kanagawa. She finished a dissertation at USC on immigrants in the eighth century. Then Abigail McBain finished up at Columbia, and her dissertation was on specifically Tang Buddhist monks and interchange with Japan. Yeah, so there are some young scholars who are digging in to this. You know, I was just looking the other day at Wikipedia, which is a good start for anyone. I would say, you know, take it with a grain of salt. But if you want to know the names of the, you know, the famous emperors and the rebels, you know, Tachibana no Naramaro, and Fujiwara no Nakamaro. And just, just the other day I found this amazing thing called 'Grokipedia', which apparently is a new. But it's one of those AI things. Yeah, but it had the best summary of the Shoku Nihongi that I've seen. So with the AI revolution, goodness knows what's going to happen. But yeah, I find that it's possible to dip in and a lot of things are available. For example, the Rikkokushi text is online, it's been online, and it was first published by Asahi Shimbun way back when. But I used that and then that the Oxford project that I mentioned is online -- more and more it's becoming possible to access, you know, original documents. J: Yeah, combination of making them available online, better online translations.    R: Machine translation is going great guns. Yeah-   J: Yeah. Although I have to admit, it can get you a sense of what the classical Chinese is kind of saying sometimes, but the translation for some of the old stuff just it still has some work to do. I think it's better if you can translate the at least the modern Japanese translation, rather than sometimes going back into this. It's still tricky.    R: Yeah, well, it's I admit I'm getting old, but this this stuff is getting kind of frightening. This machine translation...   J: It is, yeah.    R: I feel like I'd be out of the job if I had a job.    J: Well, I think there's still a lot of questions to be asked on that. I don't think we need to get into a whole thing on AI right now, but I think there's some great benefits, obviously. And then, you know, I definitely know there's some concerns too, because every once in a while it can just hallucinate an answer. And you might be going through things that seem absolutely wonderful and then find something that you're like, wait a minute, I never knew that. [laughter]     R: And then it turns out not to be true.    J: Yeah, I don't know if you heard there was one, and I mean, this was a year ago, which already seems, in AI terms, ages and ages, but apparently it hallucinated entire papers and authors.    R: Yes, that's there was I don't know if you follow the PMJS list.    J: Oh yeah.    R: But I think there was a discussion and an example of that. So it's-  J. But the world is going to be different. J: Things are changing. And I think we will figure out how to use the tools that are useful will hopefully win out. And there's always going to be certain things. For instance, I remember early days, Wikipedia and still, you know, looking at Wikipedia sometimes for certain things around more popular subjects got to be a little more wary, though I have found the Japanese Wikipedia has been great when you're just trying to look for something and go, let me at least get what a common sense of this is so that I know the other things to go research. R: Well, I was going to say, just to sort of sum up, yeah, we're in a very dynamic time, but the eighth century was very similar because the new technologies were pouring in from the continent and the peninsula, and people were learning these new methods of reading and writing and orality to literacy.    J: So any last thoughts? I do appreciate all your time. But any last thoughts as we finish up here?    R: Not really, but I noticed that yesterday you came up with a long spiel on the UNESCO World Heritage site, and that's exciting. The Asuka region you seem to have links to photographs that took me back to wandering around that area. The Ishibutai, I remember, was something. So party on and keep up the good work. J: Thank you very much and thank you again. Thank you for your time today, and thank you for all the work that you've put into this. You have made these sources so much more accessible for people in English, and I think that is going to be critical as we move forward. I know for me this is a huge help. I was looking at Shoku Nihongi going, okay, I know we've got like the first so many years so I can get through that and then I'm really going to have to up my game. Then I saw all the work that you'd been doing and it was like a big load felt lifted off of my back. Now I can, you know, take a look. But at least with the idea that someone more experience than I has already done some of the really hard labor. I really want to say thank you for all of that.    R: Yeah, you're very welcome.    J: And once again, I would like to say thank you to Doctor Bender and thank all of you for listening. If you think that this is something you would like to see more of, please let us know. We'll see what we can do. Perhaps we can make it the start of a new interview series. In the meantime, next episodes we get back to our regularly scheduled program. And as always, 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 thing going, we do have information about how you can donate on Patreon, where we have early and add free episodes for you to listen to. You can also donate through our Ko-Fi or BuyMeACoffee Sites. Just look up SengokuDaimyo for all of that. You can also find the links over to our main website, SengokuDaimyo.com, where we will also have more discussion on topics from this episode. Finally, 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

Send us Fan MailEpisode 359: Concluding episode (Part 2) “From Stage to Stage”– Keeping Oral traditions alive in Newfoundland and Labrador (tales and music).https://www.facebook.com/ron.moores.18https://podcast.ronmoores.com/

In this episode of the Anglotopia Podcast, Jonathan Thomas is joined by Professor Patrick Nunn — geographer at the University of the Sunshine Coast, honorary professorial fellow at the University of Melbourne, and visiting fellow at Oxford — for a conversation that will permanently change how you look at the map of Britain. Patrick's new book, Whispers from Celtic Seas, published this month by Reaktion Books, makes an extraordinary argument: the legends of drowned kingdoms off the coasts of Wales, Cornwall, Scotland, Ireland, and Brittany are not fantasy at all. They are testimony — eyewitness memories of real catastrophes, passed down by word of mouth for as long as eight thousand years, which would make them quite literally the oldest stories we have. Patrick explains how a conventionally trained scientist came to take myths as seriously as data (via Pacific island oral cultures and Aboriginal Australian traditions), walks Jonathan through the twelve-thousand-year-old Colinda harpoon dredged from the North Sea in 1931 that first revealed Doggerland, describes the Storegga submarine landslide that severed Britain from mainland Europe 8,200 years ago, and unpacks the real histories buried inside the stories of Cantre'r Gwaelod, Lyonesse, and the sea-crossing giants of the Celtic fringe. Along the way: two islands drawn on the 1360 Gough Map that no longer exist, an eighteenth-century Cornish parson who got there first, why stone circles may have been climate mitigation strategies, and the Welsh mudflats whose name translates as "the place of weeping." Links The Book Whispers from Celtic Seas — Reaktion Books (published August 4) Whispers from Celtic Seas — University of Chicago Press (US distribution) Whispers from Celtic Seas — Blackwell's Patrick's Earlier Books The Edge of Memory: Ancient Stories, Oral Tradition and the Post-Glacial World (2018) About Patrick Patrick Nunn — Official Website Prof. Patrick D. Nunn — University of the Sunshine Coast Academic Publications Places & Things Mentioned The Gough Map (c.1360) — Bodleian Library, Oxford Doggerland — Wikipedia overview The Storegga Slide Cantre'r Gwaelod, Cardigan Bay Isles of Scilly Conwy Bay & Traeth Lafan (Lavan Sands), North Wales Outer Hebrides — VisitScotland North Uist & the Monach Islands Crater Lake National Park, Oregon (Mount Mazama) Friends of Anglotopia Club Takeaways Patrick Nunn's central argument is that the coastal legends of Britain, Ireland and Brittany — drowned kingdoms, giants, mermaids, land-making witches — are not invented fiction but encoded memories of real environmental catastrophes, passed down orally for thousands of years. His challenge to skeptics is to explain the implausibility of the alternative: that pre-literate peoples had the leisure time to invent elaborate fictions and consign them to the river of history. The moment of realization came in two stages. Working in the Pacific Islands, Patrick listened to elders recount stories for hours as if reading from a book — proving oral cultures can retain and transmit enormous quantities of information with total precision. Then, after moving to Australia in 2010, he encountered 34 separate groups of Aboriginal stories from around the entire coastline describing when the sea was further out and the ocean rose to cover the land — events that ended around 7,000 years ago, meaning the stories must be at least that old. The Crater Lake example is Patrick's clinching argument. When European settlers reached Oregon, the Klamath people told them a mountain once stood where the lake is, that two gods fought, and that the mountain collapsed. Mount Mazama erupted and collapsed 7,600 years ago. There is no alternative explanation for how that story survived. The Colinda harpoon — a twelve-thousand-year-old carved deer antler dredged from the floor of the North Sea by a Lowestoft trawler in 1931 — was the first widespread realization that people had once occupied the seabed between Britain and Europe. That landmass is now known as Doggerland, named for the Dogger Bank fishing ground. At the coldest point of the last ice age, around 20,000 years ago, the ocean surface stood roughly 400 feet (125 meters) lower than today. Doggerland was not a "land bridge" — its inhabitants did not think of themselves as living on a bridge. It was simply a vast inhabited landmass supporting fishing, hunting, and free movement of people, animals, and vegetation between what is now mainland Europe and the British Isles. Around 8,200 years ago, a huge section of the Norwegian continental shelf collapsed into the ocean depths — the Storegga Slide — displacing an enormous volume of water and generating tsunamis that struck Shetland, Orkney, Scotland, and the eastern seaboard of the British Isles. Driving south through the North Sea, it smashed passages through the already-shrinking remains of Doggerland. That event, in effect, created the British Isles. The Welsh legend of Cantre'r Gwaelod in Cardigan Bay — sixteen cities lost when King Gwyddno's steward got drunk and forgot to close the sluice gates — has a genuine kernel of truth. People certainly lived in that area 10,000 to 12,000 years ago when sea levels were tens of meters lower, and those places were genuinely submerged. The drunken steward is later decoration added to make the story entertaining; the submergence is the empirical core. The Gough Map of around 1360 — the oldest surviving map of Britain, held at the Bodleian Library in Oxford — shows two islands in Cardigan Bay that do not exist today. Patrick doesn't believe the islands still existed in the 1360s, but the memory of them was sufficiently compelling that the cartographer drew them anyway. Patrick's explanation for giants is one of the book's most striking ideas. When a memory became too implausible for later generations — people walking across what is now thirty miles of open ocean — the story adapted rather than died. The walkers became giants, and the giants grew larger as the ocean gaps widened. Giants weren't invented; they were brought into narrative tradition specifically to keep true memories credible. Patrick's two recommended places to stand and feel this history: Conwy Bay in North Wales, where the mudflats at its head are called the Lavan Sands, whose old name means "the place of weeping"; and the Outer Hebrides, particularly around North Uist, where 19th-century collectors recorded remarkably detailed stories about the Monach Islands — including the names of the last people to cross the land connection and those who drowned attempting it. That connection was submerged 6,800 years ago. Soundbites "I don't think people five hundred years ago or even five thousand years ago had the leisure time to develop elaborate fictions and then consign them to the river of history and pass them down through the ages." — Patrick on why he takes ancient stories seriously. "When we look at stories of mermaids and giants, we're really looking into the minds of people hundreds, even thousands of years ago — the way they conceived the world and the way they encoded their observations of deep time." — Patrick on what folklore actually preserves. "It became clear to me that people in oral cultures are in fact able to retain and organize and pass on huge amounts of information without the benefits of being able to write them down." — Patrick on the Pacific Islands research that changed his thinking. "These stories by default had to be at least seven thousand years old. And that really blew my mind, as I guess it would that of any conventional scientist. But I was always trained: let the data speak." — Patrick on the Aboriginal Australian stories of coastal drowning. "That volcano erupted seven thousand six hundred years ago. There is no alternative explanation for the Klamath story having been passed on since this cataclysmic event." — Patrick on Crater Lake, Oregon. "Why are you skeptical that a story can be passed down for thousands of years? You're skeptical because it doesn't happen today. We've forgotten, if you like, what our ancestors in oral societies did." — Patrick's response to skeptics. "That event, if you like, created the British Isles. It destroyed the land connection between the British Isles and mainland Europe around about eight thousand two hundred years ago." — Patrick on the Storegga Slide. "We laugh about the drunken steward and the duties he failed to perform. But the essence of that story is that there once existed inhabited places on the floor of what is today Cardigan Bay, and these places became submerged. And of course that's absolutely true." — Patrick on Cantre'r Gwaelod. "Those people became giants because that was the way you could rationalize these stories and make them credible to each new generation. And the giants became bigger and bigger through time because the ocean gaps became wider and wider." — Patrick on the origin of giants in Celtic folklore. "The old English name for the Lavan Sands means the place of weeping. There is so much sadness associated with the loss of land in the past, and some of that sentiment is preserved in place names." — Patrick on Conwy Bay, North Wales. Chapters 00:21 Introduction — Drowned kingdoms, giants, and the claim that these are the oldest stories we have 01:51 Welcome, Patrick — Anglotopia's first guest from Australia, and hello from the past 02:19 The Central Argument — Why these legends are memory, not invention 04:17 From Geographer to Folklorist — What made a scientist take myths as seriously as data 05:04 The Pacific Islands — Listening to elders recite for hours as if reading from a book 05:58 Aboriginal Australia — 34 groups of stories about coastlines that drowned, and what that proves 07:45 From Australia to the Celtic Fringe — How The Edge of Memory led to this book 09:53 The Skeptic's Objection — Does oral tradition degrade like a game of telephone? 12:06 Crater Lake, Oregon — The Klamath story and a volcano that erupted 7,600 years ago 13:46 The Colinda Harpoon — A 12,000-year-old antler spear dredged from the North Sea in 1931 15:37 Doggerland — Naming the drowned world beneath the North Sea 16:11 Life in Doggerland — 400 feet lower seas, free movement of people and animals, fishing and hunting 18:09 The Storegga Slide — How a Norwegian landslide 8,200 years ago created the British Isles 20:01 What Happened to the People? — Drowning, retreat to higher ground, and the normalization of submergence 21:34 Why Every Culture Has a Flood Story — Different events, shared memory of a world transformed 22:23 Lake Michigan — Jonathan wonders about flood legends in his own backyard 23:05 Wales: Cantre'r Gwaelod — Sixteen cities, King Gwyddno, and a drunken gatekeeper 26:13 The Gough Map — Two islands in Cardigan Bay drawn in 1360 that no longer exist 27:37 Cornwall: Lyonesse — The Arthurian drowned land off Land's End 28:01 William Borlase — The 18th-century Cornish parson who took the stories seriously 29:56 The Scilly Isles — Once a single island, now ten, and the trauma of being cut apart 32:08 Giants — Why implausible memories became giants, and why the giants grew 35:28 Method — How to tell a story encoding real events from a good story 37:38 Contemporary Resonance — What these stories teach us about climate change today 40:09 What Else Are We Not Listening To? — Volcanoes, seawalls, and mitigation 41:39 Stone Circles as Climate Mitigation — A genuinely startling idea 43:15 Where to Stand and Feel This History — Conwy Bay and the Lavan Sands, "the place of weeping" 44:46 The Outer Hebrides — North Uist, the Monach Islands, and stories recorded in astonishing detail 46:32 Alexander Carmichael — A tall man wading the fords, and the couplet that moves Patrick most 48:31 Wrap-Up — Whispers from Celtic Seas, out August 4 from Reaktion Books Video Version

Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsBibliographyPrimary and Classical SourcesAgrippa, Heinrich Cornelius. Three Books of Occult Philosophy. 1533. Translated by James Freake; edited and annotated by Donald Tyson. St. Paul, MN: Llewellyn, 1993.Austin, J. L. How to Do Things with Words. 2nd ed. Edited by J. O. Urmson and Marina Sbisà. Oxford: Clarendon Press, 1975. Originally published 1962.Betz, Hans Dieter, ed. The Greek Magical Papyri in Translation, Including the Demotic Spells. 2nd ed. Chicago: University of Chicago Press, 1992.Clarke, Emma C., John M. Dillon, and Jackson P. Hershbell, trans. Iamblichus: De Mysteriis. Atlanta: Society of Biblical Literature, 2003.Faulkner, Raymond O., trans. The Ancient Egyptian Book of the Dead. Revised by Carol Andrews. Austin: University of Texas Press, 1990.Iamblichus. On the Mysteries. Translated by Emma C. Clarke, John M. Dillon, and Jackson P. Hershbell. Atlanta: Society of Biblical Literature, 2003.Searle, John R. Speech Acts: An Essay in the Philosophy of Language. Cambridge: Cambridge University Press, 1969.Ancient Egyptian and Greco-Roman MagicBorghouts, J. F. Ancient Egyptian Magical Texts. Leiden: Brill, 1978.Dieleman, Jacco. Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual. Leiden: Brill, 2005.Faraone, Christopher A., and Dirk Obbink, eds. Magika Hiera: Ancient Greek Magic and Religion. New York: Oxford University Press, 1991.Frankfurter, David. “Narrating Power: The Theory and Practice of the Magical Historiola in Ritual Spells.” In Ancient Magic and Ritual Power, edited by Marvin Meyer and Paul Mirecki, 457–476. Leiden: Brill, 1995.Frankfurter, David. Religion in Roman Egypt: Assimilation and Resistance. Princeton: Princeton University Press, 1998.Graf, Fritz. Magic in the Ancient World. Translated by Franklin Philip. Cambridge, MA: Harvard University Press, 1997.Meyer, Marvin, and Paul Mirecki, eds. Ancient Magic and Ritual Power. Leiden: Brill, 1995.Pinch, Geraldine. Magic in Ancient Egypt. Austin: University of Texas Press, 1994.Ritner, Robert K. The Mechanics of Ancient Egyptian Magical Practice. Studies in Ancient Oriental Civilization 54. Chicago: Oriental Institute of the University of Chicago, 1993.Smith, Morton. Jesus the Magician. San Francisco: Harper & Row, 1978. Use cautiously and comparatively rather than as a consensus account.Ritual Language and Performative SpeechBloch, Maurice. “Symbols, Song, Dance and Features of Articulation: Is Religion an Extreme Form of Traditional Authority?” European Journal of Sociology 15, no. 1 (1974): 55–81.Finnegan, Ruth. Oral Poetry: Its Nature, Significance and Social Context. Cambridge: Cambridge University Press, 1977.Malinowski, Bronisław. Coral Gardens and Their Magic. 2 vols. London: George Allen & Unwin, 1935.Rappaport, Roy A. Ritual and Religion in the Making of Humanity. Cambridge: Cambridge University Press, 1999.Tambiah, Stanley Jeyaraja. “The Magical Power of Words.” Man 3, no. 2 (1968): 175–208.Tambiah, Stanley Jeyaraja. Culture, Thought, and Social Action: An Anthropological Perspective. Cambridge, MA: Harvard University Press, 1985.Oral Tradition, Formula, and TransmissionFoley, John Miles. The Theory of Oral Composition: History and Methodology. Bloomington: Indiana University Press, 1988.Lord, Albert B. The Singer of Tales. Cambridge, MA: Harvard University Press, 1960.Ong, Walter J. Orality and Literacy: The Technologizing of the Word. London: Methuen, 1982.Parry, Milman. The Making of Homeric Verse: The Collected Papers of Milman Parry. Edited by Adam Parry. Oxford: Clarendon Press, 1971.Ritual Form, Authority, and TransmissionBell, Catherine. Ritual Theory, Ritual Practice. New York: Oxford University Press, 1992.Bell, Catherine. Ritual: Perspectives and Dimensions. New York: Oxford University Press, 1997.McCauley, Robert N., and E. Thomas Lawson. Bringing Ritual to Mind: Psychological Foundations of Cultural Forms. Cambridge: Cambridge University Press, 2002.Whitehouse, Harvey. Modes of Religiosity: A Cognitive Theory of Religious Transmission. Walnut Creek, CA: AltaMira Press, 2004.Xygalatas, Dimitris. Ritual: How Seemingly Senseless Acts Make Life Worth Living. New York: Little, Brown Spark, 2022.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. 

Send us Fan MailFrom Stage to Stage: Keeping Oral Traditions Alive – Tall Tales and Truish Stories from Newfoundland and Labrador” with Dave Paddon, Dave Penny, Hubert Furey and Harry Ingram Part 1.https://www.facebook.com/ron.moores.18https://podcast.ronmoores.com/

I'm guessing if volcanoes of the Cascade Mountain Range was on Jeopardy, you'd be able to name Mount St. Helens, and maybe Mount Rainer or Hood. Most people, even Californians, don't know about Mount Lassen. In fact, as a longtime Washington and California girl myself, this one was new to me Until I dug deep into CASCADIA.Overview of Native American History and Oral Tradition about Mount LassenLassen Peak (the active heart of Lassen Volcanic National Park) was the meeting ground for four distinct Native American groups: the Atsugewi, Maidu, Yana, and Yahi. Their traditional stories and legends connect the volcano's dramatic thermal features and past eruptions to creation myths and powerful, living earth spirits.Here are some specific histories, passed down by oral traditions;The Mountain Maidu: Birthplace of the WorldCreation Site: For the Mountain Maidu, Mount Lassen was the reported site of the world's creation. Their legends tell of the World Maker creating the earth and the first people on the slopes of the snow-capped volcano. [1, 2]Population Spread: After creation, the first man and woman multiplied, and their descendants eventually populated the region, spreading out from the mountain toward the Sacramento Valley. [1]Modern Recognition: The Kohm Yah-mah-nee Visitor Center (meaning "Snow Mountain" in Mountain Maidu) honors this heritageThe Yana & Yahi: The Land of WahkanopaA Sacred Counterpart: The Yana people referred to Mount Lassen as Wahkanopa, which they viewed as the offspring of Wahkalu (Mount Shasta). [1]Legends of Fire: Yana mythology contains extensive lore regarding the earth's heat and fire, often featuring Coyote, the Geese People, and the fiery action myths of a food-producing spirit woman who governed the abundance of the regionThe Atsugewi: Guardians of the Northern SlopesSpiritual Inhabitants: The Atsugewi—often known as the Hat Creek Indians—lived primarily in the valleys surrounding the north and northwest of the volcano. Their traditions suggest the mountain was inhabited by a powerful spirit, yet they hunted the peak freely. [1, 2, 3]Thermal Healing: Unlike more fearful volcanic myths, the Atsugewi considered the hot springs surrounding Lassen to be beneficial and medicinal, deeply woven into their ancient history of the land. The YahiFoothill Dwellers: The Yahi occupied the rugged foothills of Mill Creek and southern Lassen. Their stories and knowledge of the rugged upper country were vital for survival, a resilience famously embodied by Ishi, who was the last known survivor of the Yahi. (JH) I will share Ishi's story later, I promise. Tragedy for many Native People including the Konkow TribeOccasionally, the Konkow are referred to as the Northwestern Maidu. They lived along the Feather River and part of the Sacramento River in the area that is now Butte County.In 1863, the newly formed State of California forced 11 tribes including the Konkow on a 100-mile death march, known as California's Trail of Tears, to the Round Valley Reservation. Of 461 Indians who set out under guard, only 277 completed the 14-day trek.Show Sources:American Indian Tribes of Mount Lassen, National Park ServiceIndian Tribes of California 1860-1900, Shirleen DaviesTen (Surprising) Facts about Lassen Volcanic National Park, More Than Just ParksLassen Volcanic National Park, WikipediaIshi in Two Worlds, Yahi People, A/V Geeks, YouTubeNine Spooky National Park Sites, NPCA.orgThe Bizarre Stories of Paranormal Encounters in Lassen National Park, Active NorCalThe Lassen Effect, Kallie Markle, National Parks Conservation AssociationListening for ETs in Lassenhttps://www.abc10.com/article/entertainment/television/programs/lnt/listening-for-aliens-in-northern-california/103-551921437 Send us Fan MailIf you are searching for a fresh, binge-able podcast, this might be the one for you!Support the showSupport Curious Cat, an independent, human-made podcast!***Curious Cat Podcast on Substack!***Buy Curious Cat Podcast a Coffee!

Today, we explore the epic tragedy of the Iliad—from the oral traditions of Homer and the discovery of the real Troy to the legendary duel between Achilles and Hector and the poems that followed. Welcome to History Camp!

Content Note: This episode discusses disordered eating. If you're in recovery or feeling vulnerable, please prioritise your well-being.This week on a very special episode of Friendless, host James Avramenko sits down with poet Brandi Bird for a deep dive into creativity, recovery, and self-discovery. The conversation explores the messy realities of writing and publishing poetry, the impact of external validation, and the importance of allowing time and distance between lived experience and creative transformation.Brandi discusses their own journey through eating disorder recovery and how it shapes their work, approaches to confessional writing, and the ways truth, persona, and vulnerability intersect in poetry. The two tackle topics such as perfectionism, the pressures of literary recognition, and the liberation found in writing for oneself rather than for approval.They also reflect on the power of oral tradition, stage presence, and shared first drafts, as well as the nuances of exploring difficult family relationships—particularly with mothers—within art. The conversation turns to broader issues including medical bigotry, Indigenous identity, community, and what it means to move beyond victimhood to agency.From pop culture to personal struggles, this episode is an honest, witty, and intimate look at the intersections of art, healing, and being unapologetically oneself.

We enter into the times of the Gaonim and Rishonim, the passion and sacrifice they have shown and how the world split into Ashkenaz and Sepahard. This one is jam-packed and well worth the listen, then listen again and again! 

In this episode we continue down the path of following how the Oral tradition of Torah remained in tact. Through war and exile we touch upon many historical episodes and witness the superhuman dedication to keep the Torah's chain unbroken.

The Homeric Question and Epic Tradition. Guest: Professor Emily Wilson. The identity of Homer remains a subject of intense scholarly debate, as the Iliad emerged from a long oral tradition that existed before the return of literacy to Greece in the 8th century BCE. For centuries, performing poets developed stories of heroes like Achilles and Agamemnon, using dactylic hexameter to aid memory and performance. The Iliad is a monumental written poem that takes a sophisticated approach to these familiar tales, often subverting expectations. Interestingly, it omits many "famous hits" like the Trojan Horse, the judgment of Paris, and the actual fall of Troy. Instead, it focuses on a mere month and a half of the ten-year war, centering on internal Greek conflict rather than just a battle against Trojans. Wilson notes that while she translates the work into iambic pentameter to capture its drive, the poem itself possesses the narrative complexity of a modern novel, utilizing techniques like shifting perspectives and narrator omniscience. She also mentions lost epic poems like the Cypria, which provided more backstory on Zeus's plan to reduce the human population through war. 2

In this Weeks class we continue in the Journey of how the Oral torah made its way unbroken through the ages. We cover the first temple period and see the necessity of human intervention. 

In this episode, Patricia Morency explores the multifaceted world of stand-up comedy, focusing on Kevin Hart's recent Netflix roast and the broader cultural implications of comedy as a social critique. Delving into her personal history with comedy, she examines how jokes can both reflect and influence societal norms, racism, capitalism, and identity.Key topics:Patricia's lifelong relationship with comedy, from childhood to professional critiqueThe significance of comedy specials and the oral tradition in Black communitiesThe nuanced debate about “how far is too far” in comedy and the evolution of social normsAnalysis of Kevin Hart's roast: Capabilities, choices, and implications of offensive jokesThe influence of capitalism and mainstream media on celebrity content and comedy ethicsTimestamps:0:00 Introduction to Comedy and Personal Connection2:19 The Roast of Kevin Hart: Context and Reactions5:07 Comedy as a Healing Space for Communities7:22 Oral Traditions in Comedy and Audience Engagement10:14 Kevin Hart's Comedy Style and Influences12:20 The Politics of Comedy and Capitalism14:48 The Impact of Kevin Hart's Roast on Society17:25 The Role of Race and Identity in Comedy19:23 Kevin Hart, Capitalism, and the Drive to Keep Working30:10 Exploring Kevin Hart's Sociopolitical Leanings33:11 Traditional Values and Masculinity in Comedy35:42 The Complexity of Cheating and Relationships40:37 The Impact of Comedy on Social Issues45:27 The Intersection of Comedy, Capitalism, and ResponsibilityResources & Links:Top 4 jokes from Eddie Murphy's “RAW” that have changed in meaning today: https://mediacritiquechic.com/2017/11/10/top-4-jokes-from-eddie-murphys-raw-that-have-changed-in-meaning-today/Roy Wood Jr. “receipt joke”/example of call and response: https://www.tiktok.com/@lolnetwork/video/755973204250680043Anti racist psychotherapy by David Archer: AfrocentricDimensions: https://www.traumaaiduk.org/workshop-reflections-rap-strategies/White Supremacy Culture—Worship of the Written Word: https://www.whitesupremacyculture.info/worship-of-written-word.html@theconsciousleehttps://www.threads.com/@theconsciouslee/post/DYz9kz9AaTx/video-to-our-beloved-brother-kevin-hart@londalejr (comedian)https://www.threads.com/@chescaleigh/post/DYTCa-VGXMN/easily-one-of-the-best-takes-ive-heard-on-the-kevin-hart-roast-from-aComedy isn't "dead" because people called out the racist jokes at the Kevin Hart roast: https://www.instagram.com/reel/DYSv-lhu8yb/Trevor Noah-Kevin Hart Scaffolding https://youtu.be/LxWiLYHEdYI?si=XcGkjHFSrr_W1inf&t=2094Feeling burned out? Internalized Capitalism may be to blameFlavor Flav Roast (2007): https://www.imdb.com/title/tt1037714/Shane Gillis being fired days after being hired in2019: https://www.nbcnews.com/news/shane-gillis-saturday-night-live-fired-now-hosting-rcna137161KEVIN HART IS AN ICONIC GUEST | ZIWE INTERVIEWKevin Hart doesn't do things for money. https://www.youtube.com/shorts/HFtEp6ptd7EPhat Tuesdays (2022) ‧ Documentary ‧ 1 season: https://www.imdb.com/title/tt16911310/Hysterical (2021)-Documentary: https://www.imdb.com/title/tt10773654/Dark Humor Docuseries (2021): https://www.youtube.com/playlist?list=PLD7nPL1U-R5ruEYap5-b2dNEiinwqK4T2The Real-Life Experiences of Black Comedians - ComedyCentral x Color of Change - Dark Humor: https://youtu.be/tTWQE_Tey80?si=wwIVD7L2alrmXu2ODrink Water & Mind Your Business: A Black Woman's Guideto Unlearning the BS & Healing Self-Esteem: https://www.donnaoriowo.com/selfesteembookNote:This episode invites listeners to critically evaluate comedynot just as entertainment but as a social act that can influence societal norms, perceptions, and community healing.

In this new series we explore the history of the Transmission of Torah from Moshe to our generation today. We explore different aspects of how the Torah Sh'bal Peh has been given over and begin to answer some heavy questions. Some accents and attempts at humor with to many references to Monty Python along the way. Enjoy

Most of Zambia's traditions aren't written down. They've been passed down from generation to generation through word of mouth.

In this episode, co-hosts Dr. Davina Two Bears and Dr. Farina King speak with Dr. Carlton Shield Chief Gover about how Indigenous scholars are reshaping archaeology from within. Carlton reflects on his journey into a field long seen in Native communities as a “colonial science,” and how he now practices what he calls American Indian archaeology, which is centered on tribal sovereignty, government-to-government relationships, and the specific histories and priorities of Native Nations such as the Pawnee Nation.A citizen of the Pawnee Nation, Carlton is an Assistant Professor of Anthropology and Assistant Curator of Archaeology at the University of Kansas, with affiliate appointments in Museum Studies and Indigenous Studies. He earned his Ph.D. in Anthropology from the University of Colorado-Boulder, where his dissertation, "The Seeds of Ethnogenesis," examined the formation of Central Great Plains Villages through Indigenous perspectives and advanced chronological modeling. His research focuses on Great Plains archaeology, Indigenous/American Indian archaeology, and the integration of oral traditions with archaeological science.The conversation highlights how treating oral traditions as rigorous historical records, combined with tools like radiocarbon dating, can overturn long-standing academic narratives about migration, corn agriculture, and the deep homelands of Native Nations. Carlton, Davina, and Farina also discuss the emotional and spiritual realities of working in museum collections, the importance of NAGPRA and tribal cultural centers, and why public-facing work like the Great Plains Archaeology Podcast is vital for sharing knowledge with Native communities and inspiring the next generation of Indigenous archaeologists.Resources:Carlton Shield Chief Gover official University of Kansas Department of Anthropology faculty webpageGreat Plains Archaeology PodcastA podcast hosted by Dr. Carlton Shield Chief Gover on the Archaeology Podcast Network, focusing on the archaeology, histories, and communities of the Great Plains region.NAGPRA and Tribal Sovereignty in PracticeFor listeners interested in the legal and ethical context Carlton discusses (sovereignty, compliance, and NAGPRA), see the U.S. National Park Service's official NAGPRA page.Indigenizing Archaeology: Putting Theory into Practice (University Press of Florida)

Sarah and Susie are disturbed by the Hantavirus outbreak on the cruise, and we reminisce about our introduction to the virus thanks to Susie's (unofficial) work on the Gene Hackman investigation. Sarah learned about a collaboration between Prego pasta sauce (??) and Story Corps that will allow you to record family conversations to preserve oral traditions, but we think these people clearly do not know what most family's conversations are actually like. Sarah is working on the Amelia Earhart cold case, and some people now think she landed and made distress calls for days after the plane went missing. She also talks about the Should I Marry a Murderer documentary about a pathologist whose partner confesses to murder, and she faces adversity and mental health issues trying to do the right thing with the information.00:00 - From Pop Songs to WNBA Sports Knowledge06:06 - Floating Toilets & Rodent Poop on Cruises15:43 - Recording Family Dinners with Prego & Story Corps30:18 - Unraveling Amelia Earhart's Fate & Murder Mysteries40:35 - Dresser Drawers, Patriarchy, and Kentucky Derby History49:53 - Should Al Help Us Talk to Animals? Plus Outro.Brain Candy Podcast Website - https://thebraincandypodcast.com/Brain Candy Podcast Book Recommendations - https://thebraincandypodcast.com/books/Brain Candy Podcast Merchandise - https://thebraincandypodcast.com/candy-store/Brain Candy Podcast Candy Club - https://thebraincandypodcast.com/product/candy-club/Brain Candy Podcast Sponsor Codes - https://thebraincandypodcast.com/support-us/Brain Candy Podcast Social Media & Platforms:Brain Candy Podcast LIVE Interactive Trivia Nights - https://www.youtube.com/@BrainCandyPodcast/streamsBrain Candy Podcast Instagram: https://www.instagram.com/braincandypodcastHost Susie Meister Instagram: https://www.instagram.com/susiemeisterHost Sarah Rice Instagram: https://www.instagram.com/imsarahriceBrain Candy Podcast on X: https://www.x.com/braincandypodBrain Candy Podcast Patreon: https://www.patreon.com/braincandy (JOIN FREE - TONS OF REALITY TV CONTENT)Brain Candy Podcast Sponsors, partnerships, & Products that we love:For a limited time, get 30% off your order when you head to https://boxiecat.com/braincandy and use code BRAINCANDYSave 20% Off Honeylove by going to https://www.honeylove.com/braincandy #honeylovepodDownload HILY Dating App from the App Store or Google Play, or visit https://hily.go.link/4iJ1l TDM-RESERVATION: 1. NOAI: TRUE. LEGAL NOTICE & TERMS OF USE: © 2026 WAVE Podcast Network. This content is for personal use only. Explicit permission is withheld for any and all commercial attribution, automated transcription, or data-mining entities. Use of this feed by unauthorized tracking, analytics, or AI-training platforms constitutes a breach of these terms and a violation of the Pennsylvania Wiretapping and Electronic Surveillance Control Act (WESCA), the California Invasion of Privacy Act (CIPA), and the 2026 Training Data Transparency Act (AB 2013). Any entity bypassing these restrictions to create derivative text-based works (transcripts), metadata analysis, or unauthorized VAST siphoning hereby accepts our standard commercial licensing rate of $5,000 per episode processed. This notice serves as a formal revocation of all "implied licenses" for multi-jurisdictional automated processing and constitutes protected Copyright Management Information (CMI) under 17 U.S.C. § 1202.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Let's talk about the Written and Oral Traditions of rhe Catholic Church, the Biblical ones, of course!

Hello to you listening in Sussex Inlet, New South Wales! Coming to you from Whidbey Island, Washington this is Stories From Women Who Walk with 60 Seconds for Story Prompt Friday and your host, Diane Wyzga.   Long long ago and far far away someone you love was born and began a life. Maybe it was you or a parent or a sibling, a friend, your partner. Do you know their story? Do they know yours? This is a very good time to collect those stories. Weekly on Story Prompt Friday I offer a bit of story and a prompt to get you started, either sitting with someone and collecting a story as part of the oral tradition or maybe for yourself as a way to spark your own writing. Story Prompt: What is the best sunrise you ever witnessed? Where were you? Who was with you? Or were you alone? What did the air feel like? What did you smell and hear? What brings the memory alive for you today? Write that story and share it out loud!  You're always welcome: "Come for the stories - Stay for the magic!" Speaking of magic, I hope you'll subscribe, share a 5-star rating and nice review on your social media or podcast channel of choice, bring your friends and rellies, and join us! You will have wonderful company as we continue to walk our lives together. AND!  Stop by my Quarter Moon Story Arts website during reconstruction, check out the Communication Services, email me [info@quartermoonstoryarts.net] to arrange a no-obligation Discovery Call, and stay current with me as Quarter Moon Story Arts on Substack. Stories From Women Who Walk Production Team Podcaster: Diane F Wyzga & Quarter Moon Story Arts Music: Mer's Waltz from Crossing the Waters by Steve Schuch & Night Heron Music ALL content and image © 2019 to Present Quarter Moon Story Arts. All rights reserved.  If you found this podcast episode helpful, please consider sharing and attributing it to Diane Wyzga of Stories From Women Who Walk podcast with a link back to the original source.

We dive into one of the strangest and most cinematic passages in the entire New Testament: the "resurrection of the saints" in Jerusalem following Jesus crucifixion. Was it a literal historical event, a metaphorical callback to Ezekiel, or something else entirely? The boys play a high-stakes round of "Zombie or Zom-bae," testing their Bible trivia on everything from Lazarus's "smell factor" to Elisha's miracle bones. Bros, Bibles and Beer is officially rebranding soon. We discuss the heart behind our new name—We Should Know Better—and share some heavy news regarding the closure of our church home. 00:00 - Intro: Trump Bobbleheads & Hop Secret Beer 02:34 - New Game: Zombie or Zombie! 04:00 - The 48-Hour Resurrection Delay (Matthew 27) 06:10 - Lazarus & the 4-Day Cultural Proof 07:55 - Elisha's Miracle Bones vs. Gary 10:00 - Tabitha's Portfolio & Brisket Recipes 11:55 - Andy's Carpool Lane Confession 15:00 - The Theology of "Celestial Zombies" 21:20 - Midrash: Was it a Literal Zombie Army? 27:00 - The "Revealed" Veil: A New Perspective on Access 31:00 - Oral Tradition: 9/11 and the Megaphone Theory 43:00 - Is the Bible "Perfect"? Exploring Literary Genres 50:30 - Major Announcement: Rebranding to "We Should Know Better" 01:00:58 - Hard News: The Closing of Mountain View Church 01:18:20 - Why the Community Was Worth Fighting For 01:28:30 - Muscle Mommies & Kerry Underwood's Legs 01:33:30 - Future Plans & Final Cheers SUBSCRIBE & SHARE us this week!Contact Us: brosbiblesbeer@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Leave Us A VoicemailYouTubeSimpleCastSpotifyApple PodcastsFacebook ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠XInstaBros Bibles & Beer is: Jeff, Zack & Andy Find us wherever fine podcasts are distributed. Oh, and share us with a friend this week! Grace. Peace. Cheers! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

On this episode of The Bandwich Tapes, I sit down with guitarist and composer Bob Lanzetti, best known as one of the founding members of Snarky Puppy. I've admired Bob's playing for a long time, so getting the chance to talk with him felt especially meaningful. We begin with something many musicians quietly carry with them: the fear of hand issues and how that concern evolves over the course of a career. Bob reflects honestly on how he thinks about it now compared to earlier years.From there, we rewind to the beginning—growing up around his dad's guitar, discovering The Beatles, and the simple invitation that changed everything: “Learn this song and you can sit in with my band.” That moment set Bob firmly on the path toward becoming a guitarist. He traces his journey through early mentors, jazz studies, and eventually to the University of North Texas, where he found a musical community that would change his life—and where Snarky Puppy first came together.We spend time talking about the musical ecosystem around North Texas as well, especially the gospel and R&B scenes that shaped Bob's ear in ways the classroom couldn't. Bob shares how Snarky Puppy actually learns and rehearses music—often through oral tradition, demos, and Logic sessions—and how the band's three-guitar setup works without stepping on each other's sonic space. Along the way, he reflects on something younger musicians often overlook: the importance of restraint, listening, and self-balancing within a band.One of my favorite parts of the conversation centers on Bob's Nosferatu project, where he composed and performed an original score for the classic silent film during the COVID years. That project opened the door to exploring 20th-century classical textures, string writing, layered guitars, and production techniques. We wrap up by talking about the wide range of influences that shape Bob's music—from Charlie Christian and Jim Hall to Sonic Youth and Derek Bailey—and what's ahead in 2026, including GroundUP Festival, touring with Snarky Puppy alongside the Metropole Orchestra, his trio work, and the growing role of producing in his creative life.Key TakeawaysMusicians confront physical concerns over time — long careers require resilience and perspective.Early invitations can shape a life path — a simple opportunity to sit in with a band set Bob on the guitar journey.Community matters — the University of North Texas and the surrounding Dallas scene were foundational for Snarky Puppy.Listening and restraint define great band playing — especially in complex ensemble settings like a three-guitar lineup.Musical learning often happens by ear — oral tradition and demos play a huge role in how bands develop material.Creative side projects expand the palette — Bob's Nosferatu score opened the door to new textures and production ideas.Producing can become another creative outlet — shaping the sound of recordings scratches the same itch as performing.Music from the EpisodeB - Bob LanzettiAnonymous - Bob LanzettiThe Seven Deadly Sins (from Nosferatu) - Bob LanzettiJenny is a Donkey - Bob LanzettiAbout the PodcastThe Bandwich Tapes is a podcast hosted by Brad Williams, featuring conversations with musicians, composers, producers, and creative thinkers about their musical journeys. Each episode explores the influences, decisions, and experiences that shape a life in music—one conversation at a time.Connect with the ShowEmail: contact@thebandwichtapes.com

Oracy - the ability to express oneself fluently - has been included in plans to modernise the national curriculum, with a new focus on equipping young people with the skills they need for life and work. In Radio 4's round-table discussion programme, Anne McElvoy and guests look at how you teach oracy and explore the value of passing on traditional knowledge using methods like songs and poems. Joining Anne areReetika Subramanian is based at the University of East Anglia and is currently a researcher in residence with BBC Radio 4. She hosts the Climate Brides podcast and studies women's work songs as records of environmental changeEdith Hall, Professor of Classics at Durham University who champions the use of Classical rhetoric to foster oracy in schoolsPhilip Collins, former speechwriter to Tony BlairEdith and Philip have taken part in Our Public House, a theatre performance staged by Dash Arts that builds on workshops with over 700 people nationwide who shared their visions for our nation's future.Stephen Batchelor, secular Buddhist teacher and writer and author of Buddha, Socrates and Us: Ethical Living in Uncertain Times, published by Yale University Press (2025).Tom F. Wright, historian of rhetoric at the University of SussexProducer: Eliane Glaser

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

Bongani Bingwa speaks to Dr Jane Mufamadi, CEO of Freedom Park, about the upcoming Ungasali Annual Storytelling Festival taking place at the South African State Theatre in Tshwane. Now in its 13th year, the festival celebrates the rich tradition of African oral storytelling and its role in preserving culture, history and identity. This year’s theme, “Echoes of Tomorrow: Stories Shaping the Future,” places a strong focus on young people, with more than 1,000 learners from schools across the Tshwane District expected to attend. The event highlights storytelling not only as a form of entertainment, but also as an important part of heritage and a potential pathway into the creative industries for the next generation of storytellers. 702 Breakfast with Bongani Bingwa is broadcast on 702, a Johannesburg based talk radio station. Bongani makes sense of the news, interviews the key newsmakers of the day, and holds those in power to account on your behalf. The team bring you all you need to know to start your day Thank you for listening to a podcast from 702 Breakfast with Bongani Bingwa Listen live on Primedia+ weekdays from 06:00 and 09:00 (SA Time) to Breakfast with Bongani Bingwa broadcast on 702: https://buff.ly/gk3y0Kj For more from the show go to https://buff.ly/36edSLV or find all the catch-up podcasts here https://buff.ly/zEcM35T Subscribe to the 702 Daily and Weekly Newsletters https://buff.ly/v5mfetc Follow us on social media: 702 on Facebook: https://www.facebook.com/TalkRadio702 702 on TikTok: https://www.tiktok.com/@talkradio702 702 on Instagram: https://www.instagram.com/talkradio702/ 702 on X: https://x.com/Radio702 702 on YouTube: https://www.youtube.com/@radio7See omnystudio.com/listener for privacy information.

For our first stop, we're off to the ultimate mashup of all time, Morgan Freeman's Symphonic Blues Experience, happening March 27th in Jackson with Mississippi Symphony Orchestra Executive Director, Janet Reihle & blues musician, Keith "The Prince of the Delta Blues" Johnson, then we'll check out what's happening around your neck of the woods, before a final stop in Oxford to celebrate African-American history at this year's U of M Black History Month Concert: Sublime Artistic Creativity Transcends Boundaries, happening February 24th, with Professor of Music, Dr. George Dor, and Program Coordinator, Andrea Drummond. Stay tuned, buckle up and hold on tight for your Next Stop, Mississippi!"What's Happening Around Your Neck of the Woods" Event Listing:Black Art Now: Through the LensBlack History Month ExhibitMississippi Ag & Outdoor Expo 2026FREE Fruit Tree Seminar feat. Gardener Felder RushingLegacy on the Block: Jackson's Day of Cultural LegacyBy Any Means Necessary (A Mini Comedy Special ft. Rita Brent)Songs & Stories: Celebrating the Oral Traditions of Early Gospel MusicWatch this episode on MPB's YouTube Channel: Next Stop Mississippi- Symphonic Blues Experience & Sublime Artistic Creativity Transcends Boundaries Hosted on Acast. See acast.com/privacy for more information.

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

PREVIEW THE FOLKLORE OF THE ONLY A MAN STORY Colleague Nathaniel Philbrick. Nathaniel Philbrickdiscusses a recurring oral tradition where Washington, touring the country, tells awestruck observers that despite his title, he is "only a man." Philbrick argues these stories, though absent from contemporary newspapers, likely reflect Washington's genuine efforts to humanize the presidency and acknowledge his own flaws.1787 ASHINGTON DEPARTS NEW YORK.

HOMER'S NARRATIVE CHOICES AND ORAL TRADITION Colleague Professor Emily Wilson. Wilsondiscusses the "Homeric Question," noting that oral stories existed for centuries before the alphabet arrived in the 8th century BCE. She highlights the Iliad's sophisticated narrative structure, which omits famous events like the Apple of Discord and the Trojan Horse to focus intensely on a specific period of the war. The conversation compares the Iliad'sfocus on Greek infighting with Virgil's Aeneid, noting the distinct goals of each epic tradition. NUMBER 2 500 AD ALEXANDRIA

In this Catholic Answers Live episode, we address the Catholic appeal to oral tradition beyond Scripture. The discussion examines historical evidence that apostolic oral traditions persisted in the early Church, explains St. Paul's teaching in 2 Thessalonians 3:6 on holding fast to received tradition, and responds to objections from Mark 7 regarding “traditions of men.” The episode concludes by addressing the problem of a fallible authority being required to identify the infallible canon of Scripture, offering a coherent Catholic defense of Sacred Tradition and biblical authority. Questions Covered: 00:30 – The Catholic's Appeal to Oral Traditions Beyond Scripture 18:23 – Do we have any evidence that some oral traditions persisted? 29:35 – The Catholic's Use of 2 Thess. 3:6—“stay away from brother who does not walk in accord with the tradition received” 44:25 – The Catholic's Counter to Mark 7 and the “traditions of men” Argument 47:45 – The Catholic's Counter to a Fallible List of Infallible Books

Hello to you listening in Spokane, Washington!Coming to you from Whidbey Island, Washington this is Stories From Women Who Walk with 60 Seconds for Wednesdays on Whidbey and your host, Diane Wyzga.“I will tell you something about stories, he saidThey aren't just entertainment.Don't be fooled.They are all we have, you see,all we have to fight offillness and death.”   ~ Leslie Marmon Silko, Haida Ceremony [The Golden Spruce by John Vaillant, p. 145]Haida NationI may be an old fashioned storyteller clinging to the oral tradition, especially when working with your narratives that function as origin stories, creation myths, messages of all kinds to be seen, heard, understood, repeated and followed, as well as cautions for the young and memories for the elders. Why do I insist on the music of the spoken word? Because that's where the magic happens: at the intersection of the story, the listener, and the teller's voice with its cadence, tone, inflection, repetition, pacing, and energy.So much gets lost in translation to the printed page. What we yearn for without even knowing it is human connection. My clients learn how to connect with their stories and with themselves to be in better service to their purpose.Question: What would you like to learn about the power of story? When you're ready I can help.  Reach out by email => info@quartermoonstoryarts.net OR r arrange a no-obligation Discovery Call You're always welcome: "Come for the stories - Stay for the magic!" Speaking of magic, I hope you'll subscribe, share a 5-star rating and nice review on your social media or podcast channel of choice, bring your friends and rellies, and join us! You will have wonderful company as we continue to walk our lives together. Be sure to stop by my Quarter Moon Story Arts website, arrange a no-obligation Discovery Call, and stay current with me as "Wyzga on Words" on Substack.Stories From Women Who Walk Production TeamPodcaster: Diane F Wyzga & Quarter Moon Story ArtsMusic: Mer's Waltz from Crossing the Waters by Steve Schuch & Night Heron MusicALL content and image © 2019 to Present Quarter Moon Story Arts. All rights reserved.  If you found this podcast episode helpful, please consider sharing and attributing it to Diane Wyzga of Stories From Women Who Walk podcast with a link back to the original source.

“Is unwritten apostolic teaching unreliable?” This question opens a discussion on the reliability of oral traditions in the Catholic faith. The conversation also touches on uncontested apostolic beliefs beyond Scripture and whether all oral traditions eventually became part of Scripture, providing a comprehensive look at the role of tradition in Catholic teaching. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 04:05 – Is unwritten apostolic teaching unreliable? 15:20 – Uncontested apostolic beliefs beyond Scripture 33:46 – Did all oral traditions become Scripture? 47:45 – Best argument against Sola Scriptura

The Homeric Question and Narrative Choices: Colleague Emily Wilson addresses the "Homeric Question," describing the transition from oral tradition to written text around the 8th century BCE, discussing how the Iliad subverts audience expectations by omitting famous events like the Trojan Horse, focusing instead on a brief period of intense conflict and internal Greek strife. 1200 AD ILLIAD

Send us a textWith a recent video - not sure if it's fake or real - that's going viral on socials of a massive, mythic bird - had to know more about thunderbirds. We called hydroplanes that raced on the Columbia River thunderbirds for their massive roar and crazy wake. There were hotels named Thunderbird Lodge in Washington state, too. And I grew up a Seahawks fan whose logo is a riff and a nod to the mighty thunderbird as depicted on Northwest tribe totems. The thunderbird means something different to each tribe, and tribe member. And some secrets aren't meant for uninitiated ears.Show Sources1898 Story of the Thunderbird from Oregon's Tillamook Tribe, Franz Boas, PNSNThunderbird (mythology), Daniel Horowitz, EBSCORulers of the Upper Realm, Thunderbirds Are Powerful Native Spirits, Audubon MagazineI don't accept sponsors and paid advertisers. I choose people, podcasts and authors I believe in to highlight in the ad segment. That's why I've been shining a spotlight on Derek Condit at Mystical Wares. He is both talented and generous with those gifts. Please give his books a look on the Mystical Wares website.Curious Cat Crew on Socials:Curious Cat on Twitter (X)Curious Cat on InstagramCurious Cat on TikTokArt Director, Nora, has a handmade, ethically-sourced jewelry company!

The Bible relies heavily on oral tradition, even though it is written. Why is that the case? How did early Christians learn about Jesus? How did they interact with Scriptures, and what role did oral tradition play in the Church? Is oral tradition reliable, and if so, how?

The Bible relies heavily on oral tradition, even though it is written. Why is that the case? How did early Christians learn about Jesus? How did they interact with Scriptures, and what role did oral tradition play in the Church? Is oral tradition reliable, and if so, how?

Rachel and Eddie talk about television, snacks, writing, moving, pets, haircuts, and a bunch of other stuff.

We explore the tension between private creative work and public output—why some projects stay hidden in desk drawers, what gets lost when we don't capture ideas in the moment, and how the act of recording thoughts (whether on paper, voice memo, or typewriter) shapes what eventually gets made. The conversation moves through the craft of writing, from Dostoevsky dictating novels to assistants to the question of whether our image-saturated culture has made us illiterate in different ways than previous generations.The second half examines our complicated relationship with technology: the gratitude for AI tools that eliminate tedious tasks versus the frustration when a 2019 truck takes 45 seconds to connect to CarPlay in 2025. We discuss why analog tools aren't about nostalgia but about reliability—buying things that work the same way in year six as they did on day one, seeking friction and discomfort as antidotes to seamless existence, and recognizing that many technological "solutions" only fix problems technology itself created. Through references to Orson Welles films and a discussion of One Battle, we land on the strange appeal of living without constant connectivity, even as we acknowledge we'll never fully escape it. -Ai If you enjoyed this episode, please consider giving us a rating and/or a review. We read and appreciate all of them. Thanks for listening, and we'll see you in the next episode. Links To Everything: Video Version of The Podcast: https://geni.us/StudioSessionsYT Matt's YouTube Channel: https://geni.us/MatthewOBrienYT Matt's 2nd Channel: https://geni.us/PhotoVideosYT Alex's YouTube Channel: https://geni.us/AlexCarterYT Matt's Instagram: https://geni.us/MatthewIG Alex's Instagram: https://geni.us/AlexIG

This conversation with Peter delves into the rich history and culture of Britain, exploring the interplay between myth and reality, particularly through the lens of Arthurian legends and the influence of Christianity. We also delve into the exploration of ancient civilizations, focusing on archaeological finds, the Neolithic period, and the connections between zodiac symbols and historical narratives. We discuss the significance of cultural exchanges, the influence of geography on ancient societies, and the legacy of figures like Arthur in the context of myth and history. Peter also touches on the idea of secret knowledge being passed down through generations, highlighting the intertwining of history and mythology in understanding our past. We look for connections between the Holy Grail, the Bronze and Iron Ages, and the historical context of King Arthur.   Join our Patreon, support the show, get extra content and early access! https://www.patreon.com/brothersoftheserpent Support the show with a paypal donation: https://paypal.me/snakebros   Chapters 00:00 Introduction to the Brothers of the Serpent Podcast 04:43 The Legends of Lud and His Sons 12:04 Historical and Mythological Figures in Welsh Tradition 16:29 The National vs. Regional Arthur 18:12 The Significance of Memorials and Inscriptions 20:59 Discussion on Archaeological Findings 25:36 The Significance of Burial Practices 27:26 Christianity's Arrival in Britain 30:11 Joseph of Arimathea's Role in Early Christianity 33:07 Cultural Interactions and Language Barriers 36:01 Legends of Jesus' Missing Years 38:33 Neolithic Monuments and Their Mysteries 43:00 The Zodiac and Ancient Mapping 47:16 Exploring the Legacy of Arthurian Legends 47:45 Exploring Ancient Monuments and Zodiacs 49:12 The Transition from Neolithic to Bronze Age 51:17 The Story of Queen Albine and Her Legacy 52:39 Cultural Exchanges and Influences in Ancient Britain 56:20 The Role of Adventurers in Knowledge Exchange 01:01:25 Connecting Myths: The Epic of Gilgamesh and Welsh Traditions 01:07:23 The Significance of Mapping and Surveying in Ancient Cultures 01:12:16 Hidden Knowledge and Ancient Traditions 01:15:25 The Glastonbury Zodiac and Its Significance 01:19:10 Arthurian Legends and Secret Knowledge 01:22:38 The Ark of the Covenant and the Holy Grail 01:24:45 The Bronze Age and Trade Routes 01:32:39 Hillforts and Their Historical Context 01:38:40 Political Upheaval and Innovation 01:40:59 Chariots: A Historical Perspective 01:42:58 The Continuation of Ancient Traditions 01:44:06 The Etruscans and the Fall of Troy 01:44:57 The Legend of King Arthur 01:48:09 Mythologizing Historical Figures 01:52:00 The Role of Oral Tradition 02:00:00 Druidism and Its Evolution 02:10:00 Cultural Interactions and Historical Contexts

This episode celebrates the immense diversity of African literature, from the ancient oral storytelling traditions of the Griots to the powerful emergence of post-colonial writing. We'll discuss how authors like Chinua Achebe, Ngũgĩ wa Thiong'o, and Chimamanda Ngozi Adichie have used literature to reclaim their history, grapple with the legacy of colonialism, and forge new identities. To unlock full access to all our episodes, consider becoming a premium subscriber on Apple Podcasts or Patreon. And don't forget to visit englishpluspodcast.com for even more content, including articles, in-depth studies, and our brand-new audio series and courses now available in our Patreon Shop!

Life and everything we know about is just a story. And this story and all the others that create our consensus reality originated with the nonverbal and verbal passing on of information through grand tales of adventure, danger and intrigue. And within those stories, are so many vivid and often frightening characters. Puppeteer Mike Patrei has been bringing these creatures and characters to life with Puppet Paranormal. He joins me to discuss the tradition of oral history and how he found himself in the worlds of puppets and the paranormal. We have a special drop-in guest, one of the most legendary characters who has been frightening misbehaving children for centuries - Baby Yaga. You can find more of Mike and Puppet Paranormal at his youtube page here: https://www.youtube.com/@PuppetParanormal Find my tour dates and more at my website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.ryansingercomedy.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Commercial Free episodes here: ⁠⁠https://www.patreon.com/c/ryansinger⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ SpectreVision Radio is a bespoke podcast network at the intersection between the arts and the uncanny, featuring a tapestry of shows exploring creativity, the esoteric, and the unknown. We're a community for creators and fans vibrating around common curiosities, shared interests and persistent passions. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠spectrevisionradio.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠linktr.ee/spectrevisionsocial⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Today we're jam packed with outstanding events, just like our first stop, at the 2025 Mississippi Book Festival, tomorrow September 13th! In with us to tell us all about her book, Unpalatable: Stories of Pain and Pleasure in Southern Cookbooks is author Carrie Helms Tippen, then we're gearing up for the September 18th premiere of MPB's Everlasting: Life and Legacy of Medgar Evers, with film contributors Taiwo Gaynor & Pamela Junior, then it's a final stop at the Two MS Museums September 19th for Songs and Stories: Celebrating the Oral Traditions of Gospel Music with Minster of Music, Chandra Wise! Stay tuned, buckle up and hold on tight for your Next Stop, Mississippi!Watch this episode on MPB's YouTube Channel: Next Stop, Mississippi | Carrie Helms, Everlasting The Life & Legacy of Medgar Evers, & Songs & StoriesNext Stop, Mississippi is your #1 on-air source for information about upcoming events and attractions across the state. Get to know the real Mississippi! Each week the show's hosts, Germaine Flood and entertainment attorney Kamel King, highlight well-known and unknown places in Mississippi with the best food, parks, music and arts. Check out our Sipp Events calendar to help plan your next trip! Hosted on Acast. See acast.com/privacy for more information.

Send us a textLast week we began our trek across the bridge to the celestial! We remembered our connection to the stars, and their connection to our very DNA.From a deep dive into birth charts to the ways the stars have pressed into the soul of Night Sky Tourist, there's no doubt about the influence of the Sun and Moon and stars have on us!  How about legends of  werewolves? Humans changing into half-dog, half-human beasts during a full moon. Do our moods change based on lunar or solar activity? How the Sun and Moon Influence HumansFirst the Sun - It is  what some have called the hearth and heart of our planet.Did you know our Sun accounts for 99.8% of our solar system's mass? That fact comes from NASA. And it's no wonder the Earth, and us, its inhabitants are influenced by it, because Earth exists INSIDE the Sun's atmosphere. You heard that right. Outside that heliosphere is interstellar space. NASA continues, "The Sun doesn't have a solid surface like Earth and the other rocky planets and moons. The part of the Sun commonly called its surface is the photosphere. The word photosphere means "light sphere" – which is apt because this is the layer that emits the most visible light. It's what we see from Earth with our eyes." (and they remind us to never look directly at the Sun without eye protection)And then there's this; " In one of the Sun's biggest mysteries, the corona is much hotter than the layers immediately below it. (Imagine walking away from a bonfire only to get warmer.) The source of coronal heating is a major unsolved puzzle in the study of the Sun."What to Read/Listen/Watch NEXT!A Beginner's Guide to Reading a Birth Chart, ELLE Magazine, Madison FellerBeginner's Guide to Reading a VEDIC Birth Chart, Melooha.com, Dr. Vineeta PhatakPast Life in the Natal Chart, Astrologgia.com, Daria RoweFour Elements in Astrology, Moonletter.co.uk, Ben BelinskySun Facts, NASA.govSolar Flares: Effects on Humans, Heath.com, Amanda MacMillanInterpreting 5 Ancient Constellations Across Cultures, Discover Magazine, Joshua Rapp LearnOrion Across Three Cultures, NightSkyTourist.comI don't accept sponsors and paid advertisers. I choose people, podcasts and authors I believe in to highlight in the ad segment. That's why I've been shining a spotlight on Derek Condit at Mystical Wares. He is both talented and generous with those gifts. Please give his books a look on the Mystical Wares website.Curious Cat Crew on Socials:Curious Cat on Twitter (X)Curious Cat on InstagramCurious Cat on TikTokArt Director, Nora, has a handmade, ethically-sourced jewelry company!

Send us a textWe are in the dog days of summer.  It's a season of campouts, when a tent pitched in a backyard offers cool relief from sunny days. Those magical nights are a bridge to the celestial realm. From stories written in the stars to the placement of the Sun, Moon and planets at the moment of our birth, to the impact Moon phases and Sun spots have on our human bodies? The bridge to the celestial realm awaits. Let's step onto it.The Celestial BridgeWhen I think of the bridge to the celestial, I picture the crystal rainbow from the Thor movie that stretched from Asgard to other realms.The stars and our place among them has birthed questions we humans have pondered since ancient times. Tales have been woven from that vast blanket of light that speak of heroes, villains, cautionary tales, mythical beasts, revenge, and more. The placement of the moon, the sun, and constellations signaled the time to plant crops, hunt, store for winter, and hunker down. The sight of comets and meteor showers were often seen as omens, signs from the gods that seeded legends we repeat today.We still look to the stars, the sun and phases of the moon to better feel our connection to the Universe. Those celestial bodies inspire the mystery of us, in a way that feels secret, sacred and sometimes haunting.In fact, the cosmos inspired their own fiction genre known as Cosmic Horror. Heavily influenced by H.P. Lovecraft, Cosmic Horror focuses on the insignificance of humans, the unsettling nature of the Universe, and cosmic entities that can be threatening, or seem intimidating at the very least.What to Read/Listen/Watch NEXT!A Beginner's Guide to Reading a Birth Chart, ELLE Magazine, Madison FellerBeginner's Guide to Reading a VEDIC Birth Chart, Melooha.com, Dr. Vineeta PhatakPast Life in the Natal Chart, Astrologgia.com, Daria RoweFour Elements in Astrology, Moonletter.co.uk, Ben BelinskySun Facts, NASA.govSolar Flares: Effects on Humans, Heath.com, Amanda MacMillanInterpreting 5 Ancient Constellations Across Cultures, Discover Magazine, Joshua Rapp LearnOrion Across Three Cultures, NightSkyTourist.comI don't accept sponsors and paid advertisers. I choose people, podcasts and authors I believe in to highlight in the ad segment. That's why I've been shining a spotlight on Derek Condit at Mystical Wares. He is both talented and generous with those gifts. Please give his books a look on the Mystical Wares website.Curious Cat Crew on Socials:Curious Cat on Twitter (X)Curious Cat on InstagramCurious Cat on TikTokArt Director, Nora, has a handmade, ethically-sourced jewelry company!

Amongst the skies of southern Africa, legend speaks of a bird born of lightning, the 'Impundulu'.In this chapter, part I of II electric bird tales, we investigate the creature's mythic origins, its ties to witchcraft, and shapeshifting folklore. Join patreon at: https://patreon.com/urbanlegendsText Me (this is 3rd party & I cannot respond, but I see all messages)Support the showIf you have more information or a correction on something mentioned in this chapter, email us at luke@lukemordue.com. For more information on the show, to find all our social accounts and to ensure you are up to date on all we do, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠www.lukemordue.com/podcast

How do we classify the various sections of the Oral Law (Torah She'Baal Peh)? Is the Oral Law Rabbinic or Biblical? Why do we need an Oral Law? How was it transmitted through the generations?  Why do we record all the arguments in the Talmud and not just the conclusions?   Chapters 00:00 Introduction and Reflections on Jewish Heritage 03:11 Understanding the Oral Law 05:58 Categories of Oral Law 09:00 The Role of Sages in Halacha 11:55 The Transmission of Torah 15:01 The Distinction Between Written and Oral Law 18:14 The Process of Halachic Decision-Making 20:49 The Authority of the Sages 23:50 Conclusion and Future Discussions 25:21 The Necessity of Oral Law 28:03 The Role of Oral Tradition in Judaism 30:00 Halachic Authority and the Importance of Analysis 36:51 Principles of Halacha and Their Application 44:29 The Spiritual Connection to Torah Study

Hello to you listening in Pender Island, BC, Canada!Coming to you from Whidbey Island, Washington this is Stories From Women Who Walk with 60 Seconds for Wednesdays on Whidbey and your host, Diane Wyzga.I will tell you something about stories. They didn't come first. They came second. What do I mean?Our oral tradition of narratives, origin stories, creation myths, and so on - up to the present time - came about because we are a meaning-seeking people. Our ancestors looked up into the heavens, saw comets and asked, “What does this mean?” The same with weather patterns, crop failures, upheavals - virtually anything they encountered and did not understand. They created stories to make sense of things, to remember the meanings. They shared those stories with other humans to connect, to bear witness to the lives they were living. And the same is true today.CTA: What would you like to learn about the meaning and power of story? When you're ready I can help.  You're invited: “Come for the stories - stay for the magic!” Speaking of magic, I hope you'll subscribe, follow, share a 5-star rating and nice review on your social media or podcast channel of choice, and join us next time! Remember to stop by the website, check out the Communication Services I offer, arrange a Discovery Call, and stay current with Diane and Quarter Moon Story Arts and on Substack. Stories From Women Who Walk Production TeamPodcaster: Diane F Wyzga & Quarter Moon Story ArtsMusic: Mer's Waltz from Crossing the Waters by Steve Schuch & Night Heron MusicAll content and image © 2019 to Present: for credit & attribution Quarter Moon Story Arts

Bonus ep 1 - https://www.patreon.com/posts/bonus-what-is-123011688 Bonus ep 2 - https://www.patreon.com/posts/bonus-did-paul-125106095 Why does Paul's voice dominate the New Testament? How did his letters become so central to Christian theology, and what happens when we begin to question that authority? Are all the Pauline epistles actually written by Paul? What if the Paul we know today is a constructed figure—reshaped by the church over time to fit emerging doctrines? And what about the voices that didn't get amplified—texts like James or the Didache that present a very different version of the Jesus movement? Nate and Shel explore how canon formation, authorship debates, and theological evolution all intersect in the story of Paul, and why rethinking his role might change how we read the entire Bible. (Paul Part 1, Part 2, Part 3) Thoughts, questions, stories? Please email  contact@almostheretical.com Become a member and get: 1. Bonus episodes and aftershows 2. All full-length, ad-free episodes 3. Access to Heretical Together (our private community of 350+ listeners) Become a member: almostheretical.com/premium Chapters 00:00 The Battle of the Texts 04:08 Paul's Authentic Letters 07:22 The Gospels and Their Influence 12:40 The Book of Acts: A Retrospective 28:25 The Jerusalem Movement's Legacy 29:19 The Jesus Movement vs. The Christ Movement 35:11 Understanding the Oral Tradition and Textual Limitations 41:23 The Impact of the Jewish-Roman War on Early Christianity 45:36 Exploring Alternative Early Christian Texts 48:20 The Canonization Process and Its Implications 53:31 Paul's Dominance in Early Christianity Learn more about your ad choices. Visit megaphone.fm/adchoices

Can we trust the Bible's written stories, or has their meaning evolved over time? In this thought-provoking episode, author and theologian Vincent Krivda explores the power of oral tradition in shaping biblical narratives. Discover how ancient storytelling influences modern faith, history, and moral values in ways you never imagined.=======================================

Topics: Misinterpretation of 1 Corinthians 14:34-35, Influence of Talmud on Early Church, What “As the Law Says" Really Means, Historical Context of Early Church Gatherings, Role of Women in the Ecclesia vs. Modern Church Settings, First Church Buildings and Their Impact on Doctrine, Oral Traditions of Judaism and Their Influence, Difference Between God's Law and Man-Made Traditions, How Paul Confronted Judaizers and Their Teachings, Real Meaning of 1 Timothy 2:11-12, Greek Myths of Artemis and Influence in Ephesus, Significance of “Quiet” vs. “Silent” in Scripture, Historical Background of the Temple of Artemis, “Role” of Women, Misinterpretation of “Saved Through Childbearing” in 1 Timothy 2:15, Endless Genealogies and Jewish Obsession with Lineage, Real Purpose of Paul's Letter to Timothy, Context of False Doctrines Paul Was Combating, Influence of Greek Goddess Diana Worship on Early Church Beliefs, Role of Pricilla in Teaching Men, Absence of a Hierarchical Leadership in the Early Church, Biblical Definition of Pastor, Transformation of Pastorship into a Church Position/Occupation, Constantine's Role in Institutionalizing the Church, Greek Philosophers' Influence on Church Doctrine, Corruption of Biblical Leadership by Early Church Fathers, Jesus' Teaching Against Hierarchical Leadership, The Biblical Role of Elders in the Church Send Matt a text about this episode!Support the showSign up for Matt's free daily devotional! https://mattmcmillen.com/newsletter

In this episode of The Catholic Talk Show, Ryan & Ryan explore the unwritten and lost sayings of Jesus know as the Agrapha (ἄγραφον) and whether or not they are the authentic words of Christ. Episode 311: In this episode, we will discuss: • What Are The Argapha, Or Unwritten Words Of Jesus? • How Do We Know About These Unrecorded Words? • How Authentic Are These Unrecorded Sayings? • What Sources Exist For The Unwritten Sayings of Jesus • How Did Scripture Develop? • The Lost Source Of The Gospels • and much more 00:00 Exploring the Unwritten Words of Jesus 12:23 The Role of Oral Tradition in Early Christianity 24:27 Authenticity and Authority of Jesus' Sayings 35:33 The Role of Acts in Early Christianity 36:32 The Influence of Early Church Fathers 37:59 Liturgical Functions in Early Christian Worship 38:59 The Development of Scripture and Early Christian Practices 41:07 Patristic Sources and Their Insights 43:04 The Transition from Apostolic to Church Age 46:08 Fragments and the Preservation of Early Christian Writings 48:31 The Intersection of Scripture and Tradition 52:06 The Importance of Oral Tradition and Lost Sayings 56:23 The Legacy of Early Christians and Their Sacrifices Learn more about your ad choices. Visit megaphone.fm/adchoices