Podcasts about orientals

Original Publish Date: 5/8/2025 Description: The conclave is over and the prediction markets were dead wrong. In this episode of History of the Papacy, we dive into the fascinating rise of Cardinal Robert Prevost, now Pope Leo XIV, the first American pope. Just days before his election, he barely registered in the prediction markets. So how did he win in less than five ballots? We explore how these markets work, why they usually get things right, and why the conclave is one place where money can’t predict the Holy Spirit. Support the show: Buy me a coffee! https://buymeacoffee.com/historyofthepapacy Patreon: https://www.patreon.com/historyofthepapacy Buy me a book! https://www.amazon.com/hz/wishlist/ls/1MUPNYEU65NTF Have questions, comments or feedback? Here are ways to contact me: Email Us: steve@atozhistorypage.com https://www.atozhistorypage.com/podcast Music Provided by: "Sonatina in C Minor" Kevin MacLeod (incompetech.com) "Funeral March for Brass" Kevin MacLeod (incompetech.com) "Crusade Heavy Perfect Loop" Kevin MacLeod (incompetech.com) Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com) Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/ Begin Transcript: [00:00:00] Welcome back to the History of the Papacy Podcast, a podcast about the Popes of Rome and Christian Church. Prepare yourself to step behind the ropes and leave the official tour of the story of the Popes and Christianity. I am your host, Steve Gura, and I thank you for joining me on this journey. Hey everybody, it's Steve here. I recorded this episode about, uh, maybe two days ago, and a lot has changed since that recording. We do have a new Pope, Pope Leo the 14th, who was former Cardinal. Robert Prevost, who is the [00:01:00] first American Pope, or who is the first American pope. We'll get into a lot of the details about this future Pope. We'll probably do an episode on this Cardinal Prevost, where he came from. There's a lot of interest. Details with his life. We probably won't get into a tremendous amount of detail because there's just so much new information coming out about him, but related to this episode that I recorded before, and I think this, this, uh, you should definitely hang on all the way to the end because it's so interesting. This whole episode was based around the prediction markets around who would be Pope, and I said it in this episode and I've said it many times. Prediction markets are very accurate in some ways, but I think that it was very inaccurate with this current Pope and just it would be inaccurate with Popes in general because it's such a unique election and that the only data points are the [00:02:00] 140 cardinals who go in, or the X amount of Cardinals will say in future conclaves. And we just don't know what the politics are. We don't a hundred percent know what the politics are going in, and we know. Basically 0% of what political machinations went on in that enclave. It must have been fascinating because of how quickly they came up with him. It was less than five ballots to get Cardinal Privos to become Pope Leo the 14th. It's one of the shortest conclaves of all times, only two days to get white smoke. So I think that that is fascinating. So definitely keep listening and let's see a little bit of how these markets worked. I'll just say that going in Cardinal Perlin was up. To 67% and Prevost was [00:03:00] pretty low down there. I don't even think he was on my uh, radar at all. He was on the poly market in the under 5%. So this will be definitely an interesting pay papacy to watch out for with this young pope, relatively young, not super young. 69 for an elected leader or of any sort or stripe in this era. That's young. So let's, let's check out and think a little bit more about these markets today. I'm going to address some of the top contenders for the, uh, next Pope. I'm not gonna get too much into the, the detail of each of these Cardinals, because again, there's 140 of them. All of them are in play as. To be the next Pope. So what I'm gonna do is I'm gonna take a little different tack than our friends over at Pontax or Popular History. Definitely tune [00:04:00] into both of them because they are doing continued coverage as well. Way I'm going to look at it today is I wanna look at some of the, what are these cardinals who are meeting in conclave looking for in the next Pope? And then what I'm also going to look at is. The poly market prediction. Market website. And what the poly market is, is people literally put their money where their mouth is. They put um, I guess what you might call wagers or their maybe investing in their own money on who they, the next Pope is. Honestly, they don't, most of these people, they're not gonna have any more insider information than you or I do. They're just predicting who they think the next Pope is. And what I think is valuable about poly market is this was more, this website was more accurate in the 2024 [00:05:00] presidential election than any of the polling and generally. Poly market is very accurate, especially as it gets closer and closer to the actual events, the more accurate it becomes. Again, there's some problems with the, the nature of. The conclave process because once they're in conclave, these 140 cardinals, a lot of politics breaks down when they're face to face and they're horse trading inside of the inside of the conclave. Somebody could be up, up, up, up, up in the ballots, but they're just not hitting that number, and then the whole conclave starts to switch and they could. Do a 180 turn that person who on the first initial ballots could have been the top contender, and then they start to lose steam and it [00:06:00] starts swinging towards somebody else. That can very easily happen when these popes. When these cardinals are on lockdown, could this be a quick conclave or could it be a long, drawn, drawn out affair? We just don't know at this time. Now, before we get too far into the actual, who's the, who are our top contenders? As on poly market. Let's talk a little bit about what these cardinals are actually looking for and what are some of the, the factors at play. This, it really is the, the chest, the 3D chest, the five D chest, if you will, of a conclave. What, what some of the factors that they're looking for is regionality. Is it going to be somebody from Europe inside of Europe? Is it an, is it an Italian or a Southern European versus the [00:07:00] Germans who have a really powerful block? Is it, are they looking? Are they looking for somebody who is. Theologically driven from a certain bent. Are they a moderate theologically? Are they liberal? Are they conservative? Are they a moderate conservative or liberal politically? And that politically charged moderate tism or liberalism or conservatism can very much change whether they are depending based on what region they're from. And then another factor, of course, is the. The person's age, are they looking for a pope that is younger or older? Are they looking for somebody who could be a placeholder? Fra? Pope Francis was Pope for a long time. He made a lot of changes. Are they looking for that cardinal? Who will become Pope, who's gonna be pretty much status quo? Are they gonna be a [00:08:00] Francis site, so to speak and continue his. Reforms and his changes and his policies, or are they going to look for somebody who's Auntie Francis, who's gonna go back on a lot of the things that he's done? Then there's the, it's sort of the X factor. Most of the popes who are real contenders are, uh, are all Latin, meaning that they're Roman. Roman and they're vet. But there's also this, uh. The so-called Sury Juris or Sury juris churches that are self-governing autonomous churches within the Roman Catholic Church. They're generally, uh, on the outside they would look like an Eastern Orthodox or an Oriental Orthodox, but they're not in communion with the Orientals or the. Or the Eastern Orthodox, but externally they look like them and [00:09:00] they have a lot of the same theological bents. None of these guys are really in the running, but it, it could be interesting that they wind up going with one of these. It's kind of an a way outsider possibility, but it's not. Impossible. So let's just talk about region quickly. Regions, we have the United States, we have South America, Europe. Then Africa and the East China and, uh, China really being the, that 800 pound gorilla in the room, generally speaking, the I. African cardinals are much more theologically conservative than maybe your European cardinals. You've got South America who many of their cardinals are much more. [00:10:00] Liberal politically and liberal, more liberal on the theological bent America, a real mixed bag. You have some very conservatively political and conservatively theological cardinals mixed in with some very liberal on both political and theological. Issues Europe. Again, a a mixed bag, but generally more liberal theologically and a mixture of liberal conserv or conservative politically. Now talking about theologically, you have your conservatives, your liberals, and your moderates, and your moderates. It's not like they're 50 50. A lot of times they don't have a a, they haven't drawn stark lines either liberal or conservative, or they do [00:11:00] have a mixed bag of both opinions. I. As far as somebody liberally, theologically, they're gonna be people who are more for remarriage, which was always a big no-no in the, uh, in the Catholic church where if you got divorced and you're not. You haven't been, your marriage wasn't a nulled in an official church capacity. These people, people, these laypeople who were married and divorced, were not allowed to get communion. They were essentially ex-communicated. So there's a lot of cardinals who wanna liberalize that. You have liberals who want to be ecumenical, meaning they wanna have strong ties and maybe even form communion again with some of the Protestant groups or some of the Eastern Orthodox and I. Oriental Orthodox [00:12:00] churches, they want much tighter, much tighter connections with these other churches that are not in communion with Rome. Conservatively, uh minded Cardinals want to be much stricter on those issues and they don't wanna. Necessarily have stronger ecumenical relationships with the other churches, or if the other churches wanna have relations with the Catholic church, they're gonna have to become Catholic and fall in line with Catholic Church dogmas. There's this big issue of the ordination of women. Liberals are leaning more towards the ordination of women. Maybe not full, full-blown priests, but maybe women, deacons. The conservatives are really against that. Then you have the issue of the Latin mass and the Latin mass is a. Huge [00:13:00] issue. Pope Francis the co, the Council of Vatican ii, all the way back in the sixties kind of dialed back and went back on the traditional Latin mass. And what we should really just say is the traditional Latin mass is not just saying the mass in Latin. There's a whole. Environment around that, where the people who are into the traditional Latin mass have certain political views, certain theological views. Popes later on, after Vatican two started to give the Latin mass a little bit more consideration. John Paul two light loosened up and allowed more groups to do this Latin mass. And then Pope Benedict. Loosened it a lot more, but Pope Francis really pulled back the reigns on how much the Latin mass was allowed and he fairly much banded except for certain groups and [00:14:00] certain circumstances. Hey, Steve here. If you're enjoying the history of the Papacy podcast joining us. On Patreon at patreon.com/history, ofthe papacy, we're working toward going completely listener funded, which means no more ads ever. When you join, you get early access to episodes, monthly book giveaways, and most importantly, your name is added to the history of the papacy dip. Dicks our own list of commemorated supporters. You can become an Antioch level supporter. For just $3 per month, but it makes a huge difference to making the history of the papacy ad-free and independent. Nobody likes ads, not you, not me, and I'm the guy who records them, so let's just give rid of them. Visit patreon.com/history of the papacy and join [00:15:00] today. Now, politically speaking, that's a whole different ball of wax. Like I said, regionally that's gonna change a lot because a conservative in Europe is going to look a lot different than, uh, conservative from say, the United States and what they believe in. Another big issue is on abortion, generally speaking. Abortion is an ex communicatable offense. If somebody gets an abortion, you're out and there's not a lot of options to get back in. You're more liberally inclined. Uh, pres and Cardinals would be willing to give people who have women who have had an abortion an option to get back into the church. Then we have this age issue, and age is very, it can be complicated because. Popes do not have to resign. [00:16:00] So you a, a cardinal could be right on the cusp of nine, uh, that 80-year-old of where they're no longer payable, but that cardinal could be 79 and 364 days old. Get elected Pope and still have good 10 years or more left in them and could still make a lot of changes. But then again, you have Cardinals who are in their fifties. They could have a 20 year reign no problem, and be very transformative. You could have a cardinal get picked who's very administrative minded and doesn't wanna make these big changes and all these different issues that are at play. There's just, we're talking about. Each, each single category that I've laid out, four, four different, five different categories, that they could be all over the place on these and inside of the conclave. They could be looking for somebody who's a little bit [00:17:00] of this, a little bit of that. It could just get down to the fact that as the, as the ballots start rolling out. They could go to somebody all together who's not any of these, and the cardinals could go for somebody who's in a way, opposed to them on many of the issues just because of way, the way this balloting inside of the conclave breaks down. There's probably going to be a lot of impetus for them to make it a, a conclave short. Like just let's boom, boom, boom and get it done with. There could be, but they could also get drawn out and it could take months. We just don't know. Pope Francis was a very quick conclave, not many ballots, but that doesn't necessarily mean the way it, it could play out in this current enclave. There's just so, so many factors at play. Then the, there's the, also the issue, a big issue [00:18:00] that in a lot of ways Pope Francis pun punted on, he talked a big game, but he didn't do much with the huge issue of the child sex abuse scandal. That's really been rocking the church since the sixties, but it's really played out during Francis' Reign. And Francis in Word took a very hard line, but then he didn't do much. And a lot of cardinals who are in sitting in conclave right now have very questionable backgrounds on what they, they actually did to fight against this. Major, major scandal. They, uh, some of the cardinals were very loose on who they were, who they clamped down on of priests that were known to have been essentially predators, and some cardinals came down hard on them.[00:19:00] Just another issue at hand. Now getting into who were the really, the guys who are in the top on Poly Market. We have Pietro Parlin. He's the top contender right now by far on Poly Market. He is. Coming in at 29% chance there's over a million dollars in play at his, uh, election. You can buy a, a share in Cardinal Parlin at uh, 29 cents us. He's youngish at 70 years old. He's an Italian, he's all of these cardinals. Uh, the thing you can really say is that they're all insiders. They all have top jobs. They are top, um, they're really ingrained into the, the whole. [00:20:00] Administration of the church. You can't really be a cardinal without doing that. He is the Cardinal Bishop of Santi, Simon, uh, GI Angela. As his, um, official post, he's also a member of the Council of Cardinal Advisors, and he's had a bunch of jobs. He was consecrated. He's actually one of the rare, uh, cardinals that was put in place by Pope. Uh. Pope Benedict. So he's been a, he's been around, even though he is only 70 years old. Most of the, of the vast majority of the Cardinals were actually appointed by Francis at this point. So this Pietro Harlene, he is definitely one to keep your eye on. Steve here with a quick word from our sponsors. The next one on the list [00:21:00] is coming in at 18% with, um, a, a well over $1.1 million in volume trading volume. So he's being heavily traded. Is Luis San Antonio Tagle and he is a Filipino. Uh, Cardinal. He seems to lean a little bit more on the theologically and politically liberal side, just from, you know, real broad strokes. And he is very young coming in at 67 years old and he's a. Probably, uh uh, what you could really call is a Francis site, and I think if he became Pope, he would definitely continue Francis' reforms and Francis' policies going forward. And somebody like him, you could see a easily a 20 year reign out of somebody [00:22:00] like him, maybe 25 year reign, somebody who's only 67 years old. Then we have coming in just a few percent lower Mateo Zui. He is coming in at about eight, $800,000 in volume on poly market. He's another Italian. He's a, uh, straight from Rome again. Young at 69 years of age. He's, uh, he's the bishop of Bologna, which is a powerful Italian episcopate. Again, I mean, these guys, they're, uh, they're, every single one of the, the top contenders resumes are totally, totally. Insiders, uh, inside of the, the papal, the curia, and the administrative arm of the papacy. [00:23:00] He's definitely another liberal who, uh, on political issues for sure. And again, he's another one who's probably would very much continue a lot of Francis' policies. Then you have. Coming in at 9%. So these top four that I've mentioned, they are, they're taking up about 70% of poly market. Turkson is an African Pope, or he's a African Cardinal Archbishop of Cape Coast in Africa Again. Full resume of all these jobs inside of the curia. A lot of these, uh, it, it's very interesting amongst the African Cardinals. Uh, Cardinal Syrah is another one who, uh, he's a little bit lower on the list only coming in at 3%. Where to Turin [00:24:00] is in at 9%, but with a lot of trading volume of over a million dollars. In volume. The African cardinals are of particular note because they are, the Catholicism is just exploding in Africa and it's bringing in a lot of, uh. New converts who are converting from either different Protestant groups or from the Native African religions, but they're, they're bringing in a lot, a lot of new, new converts. So that's something to watch because you're really in a, uh, an, an expansion mode. So they have to make certain compromises with native. Internal politics in Africa as well as the particular needs of these, the, these new groups of people who are coming into the church [00:25:00] who. Have their own beliefs, but are with an evangelistic faith. Some are, when they become Catholics, they're going to be very much, they wanna follow the letter of the law, but also they have their own thoughts on issues. I. And because they are growing so much, they're a force to be reckoned with. And I think that it's not impossible that they could go with an African cardinal just because this is such a powerful and growing block. And then the last Pope coming in at, or the last PO potential Pope is Pierre Batista Pizza Ball, who is an Italian again. He's leaning in. He's leaning in some ways towards the conservatives, but also the liberals. He is kind of a moderate. But he's really big into interfaith dialogue or ecumenical relationships between the different churches. Now, [00:26:00] another huge issue that I didn't mention is where cardinals are falling on some of the big hot button issues and. Two of the big hot button international issues in 2025 is the UK Russo Ukrainian War, which really pits in a lot of ways Catholicism versus Eastern Orthodoxy because there's, wow. We could get into a lot of issues here. Western Ukraine is largely Roman Catholic. Eastern Ukraine is largely amongst, especially amongst the Russian population. Russian Orthodox with deep, deep, deep ties to the Russian Orthodox Church under the patriarch Cial. Then in the middle, stuck in the middle are the what the Eastern Orthodox will call uni eights. But, [00:27:00] um, they're these, uh, the self-governing. Churches that would on the outside look Eastern Orthodox, but are actually in communion with Rome and they're stuck in the middle. But then you also have Eastern Orthodox who are a part of the Ukrainian Orthodox Church that's split away from the Russian Orthodox Church. They're accepted by some Eastern Orthodox but not accepted by the Russian Orthodox, so that's a huge issue going on. The popes of Rome have been sort of leaning more towards the, the breakaway Ukrainian Orthodox Church and against the Russian. Orthodox church inside of Ukraine. Huge political issue. Then you have the whole fight in the war that's currently going on in Gaza. [00:28:00] Now, that mostly focuses mu, most of the Gazen, uh, people are Muslim, but there's a significant Christian population and many of them are tied to the Eastern Orthodox Church. So beyond the religious issues, there's also the humanitarian issues for the Muslims and the Christians inside of Gaza. All issues that we're gonna have to look at, that we look at, uh, as outsiders not sitting inside of the conclave issues that. Many Catholics find very important to them, be it, uh, revolving around the Russo Ukrainian war and the war that's currently going inside of Gaza. Very important to many people in sitting inside of that conclave, the cardinals and the priest's laity, everybody who's outside of the conclave, [00:29:00] all issues that. Uh, we should be looking at and thinking about, and that these cardinals will certainly be looking at. So this is my little take on what to look for in the conclave, and definitely send in your comments and look for more. Coverage of conclave of 2025 coming up soon. I will talk to you next time. See omnystudio.com/listener for privacy information.

This week, we're doing something a little different and talking about Steven Seagal: Lawman– a cop show starring Steven Seagal that's streaming for free on Tubi, where it belongs. We point our focus to two episodes: “The Way of the Gun,” and “Crack War,” and we don't think any further introduction is necessary to be entirely honest.  Steven Seagal sees suspects scurrying several suspicious scenes!  Professor pudgy panting and pretending to be a police person! Jizz jazz jamming it in the same hole! Meandering motel meth molestation! Seagal's backseat driving legitimately pissing off a real officer! Flagrant use of the word “Orientals!” Steven Seagal running! Steven Seagal speaking jive-talk in a misguided attempt to connect with the local community of Jefferson Parish, Louisiana! Steven Seagal shredding on a Stratocaster for childhood cancer! Steven Seagal, Steven Seagal, and much, much more on this week's episode of The Worst Movie Ever Made!  Steven Seagal. www.theworstmovieevermade.com

Today I am telling you about the characteristics and aromas of the different kinds of pipe tobacco: Virigina, Burley, Black Cavendish, Kentucky, Latakia, Orientals. Enjoy!

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters.  Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî's active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East Oumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters.  Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî's active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East Oumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters.  Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî's active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East Oumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters.  Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî's active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East Oumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters.  Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî's active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East Oumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters.  Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî's active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart. A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle East Oumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices

Last time we spoke about landings at Biak. General Fuller unleashed a amphibious assault against Biak that faced countless hurdles. The Hurricane Task force encountered a lot of terrain issues at Humboldt bay, leading to logistical headaches. Despite the disorganization, they shipped off and landed, forming a beachhead. Colonel Kuzume and his men were caught with their pants down, units were scattered all over the place. The first tank battle of the Southwest Pacific occurred, seeing American Shermans absolutely desolate Japanese Type 95's. General Fuller planned to consolidate his troops at Ibdi and Bosnek while reinforcements arrived, but the Japanese continuously lobbed surprise night attacks to horrible effect. Over in the Burma front, Mutaguchi's operation continued to unravel as his subordinate officers disregarded his orders and performed their own withdrawals. As Mutaguchi relieved men of command and replaced them, General Slim finally reopened the Imphal-Kohima road spelling doom for the Japanese. This episode is the Fall of Mogaung Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  As General Vinegar Joe unleashed what he believed to be a masterstroke against Myitkyina, it soon turned out to be an absolute gruesome struggle. As we last saw, General Stilwell's men had begun a long and difficult siege of Myitkyina. The 22nd and 38th Chinese Divisions were now pinned down by General Tanaka's battered 18th Division south of Kamaing. To the south Brigadier Calvert's Chindits began a battle for Mogaung, which forced General Takeda's 53rd Division to suspend the relief of Myitkyina and rush back to reinforce the town. Though the Mogaung Garrison and the 1st Battalion, 128th Regiment to the north had been effectively destroyed by the Chindit and Chinese attacks, the Japanese had been able to maintain their hold on Mogaung by mid-June. To the east, General Wei's Y Force had opened a new offensive on Yunnan, gradually pushing Colonel Kurashige's 148th Regiment to Tengchong but failing to seize Longling against the tenacious resistance of General Matsuyama's forces. Along the Kamaing-Mogaung front, by late June, Tanaka had been able to assemble most of his depleted command at Lakatkawng, determined to keep the blockade on the Hukawng Valley. His main aim was to clear the Seton roadblock, which had been recently reinforced with General Sun's 113th Regiment; but once again, his attacks would fail to dislodge the tenacious Chinese defenders. Yet upon receiving orders from the 33rd Army commander to withdraw, General Tanaka reported that the 18th Division could continue to hold in the Kamaing area. This statement, inspired by Colonel Ohgoshi, the chief of staff, proved to be unwarranted optimism. The 18th had staged a desperate resistance in the vicinity of Kamaing for about a month and, for most of the period, had only 80 men for each mile of front. Supplies of ammunition and food were very low with only about 1400 rounds of rifle ammunition per day for the entire Division and 60 rounds per machine gun. The daily ration was about 2.5 ounces of rice per man. On receipt of the Army's message to withdraw, Colonel Ohgoshi had advised the Division commander that further resistance in the area was possible, but had not made it clear that this was his personal belief and did not reflect the opinions of the rest of the Division staff. Within a day or two the commander became aware of the fact that the other staff officers were convinced that further resistance in the Kamaing area was impossible. He therefore forwarded to the 33rd Army a revised report of the Division's actual situation. Upon receipt of the second message, on June 27 the Army directed the Division to retire to the Sahmaw sector. Tanaka believed he needed to stand his ground while the 53rd Division pushed aside the Seton Block and reopened his line of communications. Thus, he elected to continue to resist the attacks from the north while he himself attacked Seton for three more days; but failing to make any progress, he would finally comply with his orders to withdraw to the hills north of Sahmaw in early July.  While the 4th and 146th Regiments performed covering attacks, the remnants of the 55th and 56th Regiments destroyed their artillery and heavy equipment, and withdrew along an escape trail cut through the forest west of the Seton roadblock. On 2 July the 18th Division began its withdrawal, utilizing an obscure trail that ran directly south from Kamaing. Crossing the mountain range west of Seton, the Division completed its concentration near Sahmaw about 7 July. The Hukawng Operation was then considered concluded, ending a campaign that had been a miserable failure and had cost almost 8,000 casualties. By July 15th, the 18th Division would finally assemble in the Indaw area. Though only 3000 men from the elite 18th Division would survive the Hukawng Valley Campaign, Tanaka had effectively managed to keep intact the blockade to China for another year, something that would have profound repercussions later on in Chinese history. Further south, the 114th Regiment finally arrived at Gurkhaywa on June 16th, ready to reinforce the Chindits; yet Takeda had also brought most of his troops back to Mogaung, subsequently starting a deadly shelling of the Chindit positions. By when June 15th arrived, the Chinese still had not appeared, and Calvert pulled his troops back towards the bridge. At that moment, remarkable news arrived: The Japanese were abandoning their positions along the river. Calvert was exuberant. This meant he could move out of his bridgehead perhaps capture the town. Certainly, it meant a reduction of the shelling which was claiming at least 15 of his men a day. Yet, when the shelling did not die down and it quickly became apparent that Takeda was merely redeploying his troops along the railway, to get them out of flooding in low-lying areas. Chindit recce teams reported the area from the train station, in the heart of the town to the Mogaung Railway Bridge, further north, was heavily defended with eight bunkers dominating the landscape. Shelling from the village of Naungkyaiktaw, astride the road to Mogaung, set between fields of paddy, was persistent. Naungkyaiktaw had to be captured. Calvert estimated the village was held by a hundred Japanese. Because of this, on June 18th, Calvert ordered his forces to attack the apparent Japanese artillery encampment at Naungkyaiktaw after a heavy air and mortar bombardment. His troops outnumbered them, but unwilling to suffer needless casualties, Calvert directed the American fighter-bombers against the village, which was bombarded on the night of the 17th. Half an hour before dawn on the 18th, the Chindit mortars pummeled the place with 400 rounds for good measure. Calvert then sent in his assault force. Among the attackers was a company of 70 men from King's Liverpool led by Major Fred Reeman. This was a company that had stayed on with the 77th Brigade after the rest of the battalion had been transferred to the 111th Brigade. They were joined by 12 men of Blaine's Detachment, once evacuated to India but since returned, this time armed with about a dozen flamethrowers.  In the darkness, Blaine's Detachment was told to advance in front of the company of King's, and to “turn the fucking lights on.” As the detachment began to hurl flames far and wide, the Chindits behind them began cheering. The men had been told that the village had many bunkers, but never saw any at first. The scene soon turned fantastic. They went through the entire village “with twenty or thirty yards of flame shooting out in front.” They soon found the bunkers. The Japanese became crazed with fear especially after the British began yelling “put out the fucking lights,” and turning the flamethrowers their way. Many Japanese fled the bunkers, joined by those outside. They fled through the paddy fields, making for the railway station 400 yards away. Calvert's machine gunners had been waiting and blazed away, killing at least forty. Meanwhile, the rest of Fusiliers and the Kings walked up the paddy, picking off Japanese hiding or trying to crawl away in the ditches. Calvert, his mobile brigade-major Brash and his orderly Lance-Corporal Young decided to join the mop-up, shooting at Japanese while standing on chairs, as more Fusiliers began clearing the last of the bunkers, hurling grenades into them and blasting the insides with flamethrowers. As twilight set in that day, the most peculiar thing happened. The Fusiliers were cooking an evening meal in their newly-won positions, when a weary, seven-man patrol walked into their billet and began to take off their kit. The Fusiliers who looked up casually, noticed to their horror, that the new men were Japanese. The Japanese, for their part, had not noticed. The Fusiliers lunged for their weapons and opened fire. The Japanese patrol did not survive. In all, Calvert estimated that his troops had killed about 70 Japanese in the capture and holding of Naungkyaiktaw, while suffering 16 killed and 38 wounded. Major Reeman's King's company had become reduced to a platoon.  Calvert was considerably cheered on the evening of the 18th, when the much promised Chinese reinforcements finally arrived, guided over the river in motorized ranger boats by a towering Chindit officer, Captain Andrew. This was the 1st Battalion of the Chinese 114th Regiment led by Major P'ang, which quickly deployed in the positions pointed out by Calvert but left the Chindits a little flummoxed when they proclaimed that they were in no particular hurry to fight as they had been fighting for years. On the following day, another battalion of Chinese arrived under the personal command of the regimental leader, Colonel Li Hung, as did a battery of 75mm pack howitzers  the “6th Battery” under US Major Wayne Cook. The Chinese quickly assumed the defense of Mahaung, prompting an American liaison officer with the Chinese to send a press release that the Chinese had “captured” the village, which embarrassed Li. Cook's battery was deployed into position at Pinhmi village began operations on the 20th, hurling fire against the Japanese positions as the Chinese infantrymen consolidated their positions. Meantime, elements of the Chinese 113th Infantry, operating five miles north of Mogaung, surrounded a Japanese company, while Cook's guns hammered them. Fifty Japanese died from first blast alone. The Chinese finished off those who survived.The assault, was so ferocious that all the bunkers were overrun The reinforcements heartened Calvert for his own brigade was now a shell of its former self. The Lancashire Fusiliers and the King's Liverpool had only 110 men, the South Staffords had 180 and the Gurkha Rifles had 230. He planned a fresh advance, this time aiming for the hamlet of Natgyigon, on Mogaung's right flank, near the river. This area, Calvert believed, was the “key to Mogaung.” For the time, he chose the early hours of darkness on June 23rd a day which would go down in the annals of the 77th Brigade as the “stuff of legends.” The plan called for a mortar barrage of 1,000 bombs, in addition to shelling from the 75mm guns to cover the advance of the Chindits across the open ground towards Natgyigon. The Gurkhas were to move on the right, with the South Staffords on the left. Blaine's Detachment and the Lancashire Fusiliers were in reserve. The objective was to capture the entire stretch of ground from the Mogaung Bridge to the train station, the latter of which the Chinese were to secure. Once the area was in Allied hands, the troops were to dig in while the reserve troops mopped up. In addition, Allied aircraft were to bombard the area before the start of the assault, which itself was timed to launch at about 3.10 am. In the dark, section commanders could be heard telling their men: “We attack Mogaung tonight and once we've taken it the Brigadier says we are through!” Later, during the attack, Calvert discovered the Chinese infantry had not captured the all-important train station, even as their American liaison officer insisted that they had. Calvert angrily pointed out that no, the Chinese had not, because enemy fire from that direction continued to pick off his men at the railway embankment. The Gurkhas, moving along a wide right flank along the banks of the Mogaung River, headed for the railway bridge. Approaching the bridge, they came under heavy fire. Captain Allmand, by now suffering from trench foot as were most of the troops, moved forward to silence a machine gun firing on his men. He could barely run because of his affliction but advancing through the mud, he hurled grenades at the Japanese position. A burst of gunfire plunged into him. He fell, badly wounded. One of his Gurkhas, Sergeant. Tilbir Gurung pulled Allmand and another wounded NCO to safety. For this, Gurung was to get a Military Medal. Allmand's own valor was to be recognized by a Victoria Cross. The South Staffords swept into Mogaung town. Resistance was heavy. Lt Durant of the South Stafford deployed his machineguns to rake Japanese positions with fire. Meantime, the flamethrowers were brought up. As they moved up past Durant's positions, a shell burst exploded one, setting the man wielding it on fire. The man screamed and somehow shook off the flamethrowing unit from his back. Durant and some of his men rushed forward and rolled him into water in a nearby ditch. The Japanese had dug-in beneath the ruins of a brick house from where they were stubbornly holding the Staffords at bay. The rest of the flamethrowers moved in and sprayed the building. One Japanese, his clothes ablaze, leapt from his positions and tried to make a run for it. A scythe of gunfire cut him down. The rest valiantly held their positions and were burned to cinder. The Staffords, mopping up the, found the Japanese officer. He had shot himself with his revolver. The Japanese had entrenched themselves at a strategically important building known as the Red House, which was well-protected with machine-gun nests. The advancing Gurkhas consequently ran smack into this killing zone, getting caught in a murderous crossfire and suffering heavy casualties. In response, Calvert threw his reserves into the fray and the Chindits also began to pummel the Japanese positions with mortars and machine-guns, which allowed the infantry to reach the all-important train station. Inflicting some 120 casualties and losing 60 dead and over 100 wounded, the Chindits then successfully captured all their objectives by noon. For the rest of the day, heavy fighting would continue as the Chindits dug in on their gained positions; but during the night, the Japanese would finally pull out, leaving the town to the shattered remnants of the 77th Brigade. Mopping up then continued until June 27, when Mogaung was declared void of Japanese. Though this was the first major town to be recaptured in Burma, Calvert lost over 250 killed and 500 wounded at Mogaung, which was more than any Chindit formation was prepared to take. This was also a bittersweet victory for Calvert because Stilwell would claim that the town had been taken by his Chinese troops, even though the Chindits had done most of the fighting. Stilwill wrote in his diary on June 27th “Good news from Mogaung, We have it!” Then came a remarkable broadcast from Stilwell's headquarters via the BBC “The Chinese had captured Mogaung”. There was no mention of the Chindits. Calvert was incensed. Colonel Li was appalled and apologized profusely. “If anyone has taken Mogaung it is your Brigade and we all admire the bravery of your soldiers.” Calvert, his anger against Stilwell unmitigated, sent a message to US headquarters  “Chinese reported taking Mogaung. My Brigade now taking umbrage” this prompted Stilwell's staff to scour the maps for the location of Umbrage. Meantime, congratulations poured in from Lentaigne, from “Scottie” Scott, from John Masters, and the other brigade commanders. Among the lot, there was one, from Derek Tulloch, which struck Calvert's heart the most: “Wingate would have been proud of you.” After this defeat, and learning of the concurrent withdrawal of the 18th Division, Takeda's 53rd Division would withdraw to the Sahmaw River line in early July, where it was also reinforced with the recently-arrived 119th Regiment.  Meanwhile over at Myitkyina, General Boatner had to order a stop to the attacks after June 18th because of the heavy casualties. For the time being, tunneling would be used to close with the enemy. On June 25th, however, Boatner would have a severe recurrence of malaria that would force him to abandon the frontlines. This led General Stilwell to appoint Brigadier-General Theodore Wessels in command of the Myitkyina Task Force on June 26th. Luckily for Wessels the situation started to improve after the fall of Mogaung, as Chinese troops there could now move up the railroad to connect with Wessels' forces. This removed the recurrent menace of a Japanese drive from Mogaung, guaranteed reinforcements and the opening of a ground line of communications, and further eliminated one of General Minakami's two bases from which supplies had trickled into the Japanese perimeter. Despite this, the only gains in the week of June 25th were a few hundred yards taken by the 150th Regiment and the 236th Engineers. Alongside this, Stilwell ordered the 1st Battalion, 42nd Regiment to penetrate through the Japanese positions towards Sitapur on June 28. They would drive deep into the Japanese defense system, leading Stilwell to hope this was the turning point; on receiving Japanese fire, it halted and dug in. Air supply was necessary.In response, Wessels dispatched some Marauder reinforcements. F Company, unaware it had lost its way and under an inexperienced commander, proceeded with a small point almost directly ahead of the marching column. The company commander at the head of the point met a small group of Orientals whom he took to be Chinese and who greeted him affably. The strangers then suggested he and his party lay aside their guns. At this point the commander realized that he had been ambushed and gave the alarm. The Japanese machine guns opened on his trapped column, inflicting heavy casualties. Some of his men made their way back to the Allied lines, but the company was never reconstituted and was broken up and distributed among the rest of Galahad. For his constant gallantry during a stubborn eight-hour rear-guard action, which permitted the survivors to extricate themselves from ambush, Private first class. Anthony Firenze of New Galahad received the Distinguished Service Cross. Wessels then planning to launch a set-piece attack to capture a stretch of the Sumprabum Road.  Over in the Yunnan front, Colonel Matsui's 113th Regiment had successfully relieved the pressure from Longling by mid-June. General Matsuyama further ordered him to maintain the offensive while he continued to reorganize his forces. Though Matsui managed to seize the Tiechanghe pass on June 21st, most of his attacks would end up in nothing. In the north, the 20th Army Group launched simultaneous attacks against Qianshuang and Gudong on June 18th. This finally forcing the Japanese to retreat in disorder towards Tengchong by June 22nd. With the fall of Qianshuang, the Japanese had been forced to abandon the upper Shweli valley, and were now moving in some disorder toward Tengchong over three excellent trails. In Qianshuang, they left behind large quantities of ammunition and a few pieces of artillery, suggesting a disorganized withdrawal. 150 dead Japanese were found in Qianshuang itself; more than 300 Chinese gave their lives for the village. South of Qianshuang, the Japanese hastily destroyed their pontoon bridge to slow the Chinese pursuit. On reaching the Qianshuang-Baifen-Gudong line, the 20th Army Group had wrested 4000 square miles from Japanese control in forty days of fighting. The advance had been made over the precipitous ranges of the Kaolikung Mountains in an almost constant rain, a downpour sometimes heavy, sometimes light, rarely abating, and always turning to fog and sleet in the higher altitudes. More than 150 coolie supply porters fell to their deaths from the narrow, slippery trails that snaked precariously over the mountains. On June 25th General Wei received a personal order from Generalissimo Chiang Kai-Shek to take Teng-chung. A few days later, th 20th Group Army, though delayed by the need to rebuild bridges over each of the swift mountain streams that crossed its advance, had pressed the Japanese rear guards back to the hills that surrounded Teng-chung at a distance of two to three miles from the formidable walled town itself. Meanwhile, the Fourteenth Air Force was trying to soften Teng-chung by daily attacks with bombs and machine-gun fire. The outer defenses of Teng-chung were pillboxes covering every avenue of approach, supported and covered by the 6,500-foot-high, fortified mountain peak of Lai-feng Shan, "The Place Where the Birds Come." Here were 600 or more Japanese with most of the garrison's artillery. Teng-chung itself was girdled by a massive wall of earth that in some places was forty feet high and sixty feet thick at the base, faced throughout with great slabs of stone. Chinese necromancers had carefully laid out the wall in a great square to cut the cardinal points of the compass. Each side had a gate, and each gate now had a Japanese command post, while Japanese machine guns and rifles swept the approaches to the wall, its face, and its parapets. Within the city were about 2,000 Japanese. In all, Colonel Kurashige, who had defended the Kaoli-kung mountains, had about 1,850 Japanese, a heavily reinforced battalion combat team built around the 2nd, 148th regiment. Kurashige's orders were to hold Teng-chung until the Chinese threat to Lung-ling passed Over at Longling, Matsui saw the arrival of some reinforcements on June 22nd that would allow him to continue his counteroffensive. Making repeated night and day attacks, the Japanese would be able to penetrate the enemy positions on June 24. Matsuyama then directed him to exploit towards Bengmiao and Huangcaobacum; yet a heavy raid by 24 B-25s and the arrival of the 1st Division would manage to halt the Japanese attempt to exploit their success, with Mitsui only securing the area northwest of Bengmiao by July 1st. The next day, Matsuyama then suspended the counteroffensive because of heavy casualties and he could see the enemy were strengthening their positions. In the meantime, Major Kanemitsu's Lameng Garrison was successfully holding off against a siege by three divisions since June 4th, though the Chinese would only launch unsuccessful attacks in regimental strength during this period; and to the southeast, the Pingda Garrison was also successfully repelling the small enemy attacks against them in spite of being cut off and disease-ridden. That is all for the Burma front today as we now need to head over to the Biak front. After the arrival of two battalions of the163rd Regiment for reinforcements, General Fuller planed a two-pronged attack against Mokmer Drome, with the 186th Regiment advancing west over the inland plateau while the 162nd Regiment resumed its attack west along the coast. On the morning of June 1, in preparation for the offensive, Colonel Newman's 3rd Battalion therefore left Bosnek and marched north over the coastal ridge, with the 2nd Battalion also moving from Opiaref to join them. By 11:00, both battalions successfully set up defensive perimeters; yet their preparations would be interrupted abruptly in the afternoon as Colonel Kuzume directed his 1st Battalion to attack the positions held by Company K. These Japanese, who were supported by machine guns and mortars emplaced northwest of the trail crossing, continued attacks until 5:00, when a platoon of Company K, by a flanking movement, forced their withdrawal northward. Company K and two platoons of the Antitank Company remained at the trail crossing for the night. Company I was moved forward to K's left and left rear, and Company L extended K's perimeter east along the main road toward the surveyed drome. Battalion headquarters and Company M stayed near the strip's western end. The 121st Field Artillery Battalion, the Cannon Company, the 2nd Battalion, regimental headquarters, the attached engineers, and the tanks remained near the center of the airfield.   Thankfully, the Americans would manage to repel the assaults and would ultimately force a Japanese withdrawal via a bold enveloping maneuver. But the Japanese would return after midnight. The first part of the night passed without incident, but at 3:30 the entire area held by the 3rd Battalion, 186th Infantry, flamed into action. About a company and a half of the 1st Battalion, 222nd Infantry, moved from the south against the semicircular perimeter held by Companies I, K, and L, having outflanked the 3rd Battalion on the west. Simultaneously, other elements of the 1st Battalion attacked from the northwest, attempting to drive a wedge between Companies L and K. Under the support of mortar and machine gun fire from both the northwest and southwest, the encircled Japanese desperately tried to fight their way north. Four hours of confused hand-to-hand fighting, marked by the use of bayonets, machetes, and grenades, ensued. At daylight a count revealed that 86 dead Japanese were within and around the 3rd Battalion's perimeter. The dead included the commander of the 1st Battalion, 222nd Infantry. Losses to the American unit were 3 men killed and 8 wounded.  After dealing with the threat, Newman resumed the westward advance at 9:00 on June 2nd. The 1st and 3rd Battalions, supported by five tanks and an antitank platoon, were to advance abreast, while the 2nd protected the right flank by patrolling north of the main road. The 121st Field Artillery Battalion was to provide continuous close support and was to displace forward with the infantry. Neither artillery nor air bombardment seems to have been provided for or delivered prior to the attack. However, both the 121st and 146th Field Artillery Battalions were registered on targets north and west of the 186th Infantry. Air support was available from Wakde Island upon call. The 1st Battalion, 186th Infantry broke camp at its beach defense area at 8:00 on June 2nd and moved north over the ridge to join the rest of the regiment. The 1st Battalion, 222nd Infantry, had made no serious attempt to stop the 186th Infantry's progress westward because the inland plateau was nearly indefensible and because the battalion would have been decimated in battle with the superior strength of the reinforced American regiment. The 1st Battalion was withdrawn from the surveyed drome area, initially in preparation for counterattack against the Bosnek beachhead. While no such counteroffensive was mounted, the withdrawal of the 1st Battalion at least had the advantage of keeping the unit intact. The American advance would thus be opposed by the 10th Company, 222nd Regiment; the 3rd Company, 36th Division Sea Transportation Unit and some other naval and engineer units.  The 1st and 3rd Battalions then advanced with two companies abreast against scattered but determined opposition from elements of the 1st Battalion, 222nd Infantry. Small enemy patrols aimed machine gun and rifle fire at the advancing American units and held their positions until killed or dispersed by tank or artillery fire. Most of the enemy parties were located on the north flank and apparently many of them had been driven westward out of the cave and garden area north of the surveyed drome by fire from the 121st Field Artillery Battalion, which destroyed Biak Detachment headquarters installations in that area. By nightfall the 186th Infantry had killed 96 Japanese and had itself lost 6 men killed and 10 wounded. The unit halted shortly after 1600 and began digging in at a point about 600 yards northeast of the day's objective. The advance had carried the regiment west until it was almost abreast and north of the 162nd Infantry, at the Ibdi Pocket. The latter had attempted to move west along the coast during the day, but it would be unable to dislodge the Japanese from the Ibdi Pocket, ultimately having to attach its 2nd Battalion to the 186th.  The addition of the 2nd Battalion, 162nd Regiment to the 186th Regiment helped to complicate the supply problems of the troops on the plateau. No water had yet been found inland. Heat and humidity were intense, and thick scrub growth, about 12 feet high, stopped any breezes. Despite the best efforts of Company B, 116th Engineers, the supply road could not be repaired fast enough to keep pace with the advancing infantrymen. Water had to be brought around from Bosnek via Opiaref to the forward units, and there were not enough water trailers nor 5-gallon cans available to supply all the water needed. At night each man received only one canteen of water for the next day, an inadequate amount under the conditions which prevailed inland. The water situation and the necessity for hauling all other supplies north through Opiaref did more to delay the 186th Regiment's progress westward than did the opposition of the 1st Battalion, 222nd Regiment. Meanwhile Kuzume's only support so far had been some air raids carried out by the depleted 23rd Air Flotilla and 7th Air Division. By late May, the 23rd Air Flotilla had only twelve fighters and six medium bombers at Sorong and the 7th Air Division had four large bombers, 20 medium bombers and three fighters. Both units threw what strength they could muster into attacks on the enemy landing force. On May 27th four Army heavy bombers and nine Navy fighters carried out a daylight attack against fierce air opposition, all but four fighters failing to return. Kuzume would need more than that to launch a determined attack that would succeed in pushing the enemy back into the sea. Consequently, on May 29th, General Numata and Admiral Senda had requested the immediate commitment of fleet and air strength into the Biak battle. They both relayed this message “The enemy apparently found the difficulty of rapid occupation of the airfield sector. The enemy will change, in all probability, its policy to occupy the whole island of Biak after the arrival of reinforcements, securing its present positions with landed units for a while. The officers and men on Biak Island are firm in their resolution to crush the enemy. However, our operations are severely restricted by the uncontested superiority of the enemy's feet and air units. The Biak Detachment, which is making every effort in destroying the confronting enemy, request for further support by the army and navy units concerned. We believe that the immediate commitment of our air forces and, if possible, some fleet units would give us a splendid opportunity to turn the tide of battle in the whole Pacific area in our favor.“ This finally convinced Admiral Toyoda to send reinforcements to the island.  To counter the Allied advance to Biak, the IJN dispatched from one third of its available naval land-based air strength from the Central Pacific to reinforce the 23rd Air Flotilla in western New Guinea. On May 28th 70 carrier-type fighters, 4 reconnaissance bombers, and 16 medium bombers were dispatched to western New Guinea. Another group of planes, comprising 48 fighters, 8 reconnaissance aircraft, and 20 bombers, were sent to western New Guinea and Halmahera from the Carolines on or about May 31st. On 29-30th May the flotilla carried out fresh attacks on the Biak landing force. On May 29th, sixteen medium bombers attacked the enemy fleet in the sea near BIAK Island before daybreak of that day, yet none of them returned. Furthermore, in a daylight attack on the same day, four Zero fighters strafed BIAK Island. None of them returned to the base either. On May 30th, the unit of the Zero fighters of the Navy again fired upon enemy ships in the sea off Mokmer. The damage on the enemy ships was not confirmed. However, the unit reported that they fought four P-38s and four B-25s of the enemy and shot down two B-25s above BIAK Island. Also as part of Operation KON, a huge task force under Admiral Sakonju, which included the battleship Fuso, four cruisers and eight destroyers, was to transport Major-General Tamada Yoshio's 2nd Amphibious Brigade towards Biak. Additionally, it was decided to move three infantry companies of the 35th Division from Sorong to Biak by barge. Sakonju's convoy finally left Davao on the night of June 2nd. In connection with KON Force's advance, the Japanese had planned heavy air strikes against Biak which were to be carried out by the recently reinforced 23rd Air Flotilla and the few army aircraft which remained at bases within range of Biak. Between 1645 and 1700 on 2 June, from eleven to fifteen Japanese planes bombed Allied positions on Biak, causing a few casualties and some light damage. Seven of these planes were shot down by shore-based anti-aircraft weapons, while guns aboard Seventh Fleet ships lying off Bosnek accounted for at least one more. Later during the same night, a few more enemy planes dropped some bombs harmlessly on and near Owi Island. Still more approached Biak during the night, causing many red alerts but not dropping any bombs. The next night, that of 3-4 June, no Japanese planes attacked Biak, although an unknown number bombed Owi Island without causing any damage or casualties. Again, however, enemy aircraft flew many reconnaissance flights around Biak, causing an almost continuous red alert until the early morning hours of 4 June. Early on the morning of June 3rd, at a point just east of the Talaud Islands, between Mindanao and Morotai, a 7th Fleet submarine sighted the Transport and 1st Screening Units and was in turn sighted by ships of the latter organization. Alongside this 7th Fleet PB4Y's, operating from Wakde Island, kept the Japanese vessels under surveillance the rest of the day, reporting that the course and speed of the enemy ships could bring them into range of Biak during the evening of June 4th. Their discovery by Allied aircraft so far from Biak apparently had not been anticipated by the Japanese, who later reported that they had not known Allied aircraft were capable of such long-range reconnaissance. Nevertheless, the three KON Force elements steamed on toward Biak, probably hoping that friendly aircraft might drive off the Allied reconnaissance planes and also protect the sea approaches to Biak. To further muddy the situation, Sakonju received false reports that a strong American carrier group was approaching the waters east of Biak. Admiral Kinkaid had indeed dispatched a special task force to deal with this threat, yet the warships could only arrive off Biak on the night of June 4th and didn't include any aircraft carrier. Nonetheless, knowing that he had been discovered and unwilling to risk so many ships under these circumstances, Sakonju would have to suspend the reinforcement run and turn back to Davao and Sorong.   When the Japanese called off KON on June 3rd, the Transport and the 1st and 2nd Screening Units were a little over 500 miles northwest of Biak and about 250 miles east-southeast of the Talaud Islands. At this point, the three forces were reorganized. The Transport Unit, accompanied by the three destroyers of the 1st Screening Unit, changed course for Sorong, while the 2nd Screening Unit and the two heavy cruisers of the 1st turned back toward Davao, which they probably reached late on June 5th. Of the ships moving to Sorong, the Fifth Air Force claimed to have sunk one destroyer and damaged at least two others. The Transport Unit and the 1st Screening Unit's three destroyers arrived safely at Sorong during the evening of June 4th. The Detached Unit, which had been moving toward Biak from Zamboanga on an independent course far to the west of the other three sections of KON Force, had also changed its direction during the night of 3-4 June, and reached Sorong sometime on the 4th. At Sorong the Transport Unit unloaded the 1,700 men of the 2nd Amphibious Brigade. The six destroyers of the Transport and 1st Screening Units then proceeded southwest to Ambon where they refueled. The Transport Unit's one heavy cruiser and one light cruiser sought shelter in Kaboei Bay, Waigeo Island, about 60 miles northwest of Sorong. On 6 June the heavy cruiser Aoba was attacked there by fifteen B-24's of the Fifth Air Force. First reports were that at least two hits were scored on the cruiser, but it was later learned that the ship suffered no damage. Instead, it was able to take part in a second KON Operation. Back over at Biak, Newman resumed the advance westward on the morning of June 3rd, making painfully slow progress because of the difficult terrain and lack of adequate supply lines. Meeting no opposition, they would finally dig in half a mile from the point at which the main ridge left the coast and turned inland near Mokmer. That day, however, Fuller learnt about the possible enemy naval attack, so he decided to halt any offensive actions for the moment. On June 4th, upon learning that no enemy carriers were in the Biak area, Sakonju was again ordered to prepare to run the American blockade, this time bringing the bulk of the 2nd and 3rd Battalions, 219th Regiment. There would be two naval groups, the first was the Transport Unit, containing three destroyers which had been part of the first KON Operation Transport Unit. The second section was the Screening Unit, also comprising three destroyers. For the second KON Operation there were two detached units, the 1st had one heavy and one light cruiser while the 2nd Detached Unit included the small craft and patrol boats which had put into Sorong at the end of the first KON. The three destroyers of the Transport Unit were each to embark 200 infantrymen at Sorong. In addition, the destroyers of either or both the Transport and Screening Units were each to tow to Biak one landing barge crammed with troops, probably 30 to 50 men to a barge. After two quiet nights, meanwhile, Newman decided to send three battalions forward toward the north-south section of the main ridge northwest of Mokmer on June 5th. Warned by the regimental commander that it was important to secure a foothold on the ridge before the Japanese could deny it to the 186th Infantry, the three assault battalions started westward about 8:00 on June 5th. Lack of water again slowed the advance. No water had been received in the forward area since the morning of the 4th, and Colonel Newman had ordered the troops westward against the advice of his staff and battalion commanders. About noon, however, a heavy rain fell. The regimental commander ordered all troops to halt, catch the rain in ponchos, and fill their canteens. "Had it not been for this lucky break, we would undoubtedly have had to halt in midafternoon." As events turned out, no Japanese opposition was encountered, and by 1500 the 3rd Battalion, 186th Infantry, was within 500 yards of the main ridge. Although Newman and General Doe then wanted to secure the dominating terrain north and northwest of the airfield, they would receive direct orders from Fuller to immediately seize Mokmer Drome and a beachhead on the coast directly south of that strip. Throughout the morning of June 6th the 186th Infantry directed most of its efforts to bringing supplies up to the forward units. Almost the entire 2nd Battalion was engaged in hand-carrying supplies to the 3rd Battalion atop the ridge, while the latter unit sent patrols toward Mokmer Drome seeking good routes of approach to that objective. About noon Colonel Newman reported to task force headquarters that no good route had been found and that supplies, especially the ever-needed water, had not been brought forward in sufficient quantities to allow a regimental attack to be launched that day, and he therefore recommended that the attack be postponed until June 7th. General Fuller approved this suggestion. The lack of supplies and water would delay the attack, however, though the 3rd Battalion would be able to move down the west side of the main ridge to take up positions along a line of departure for the next morning's attack. To support the infantry attack, on June 7th, a thirty-minute artillery concentration began at 7:00 that morning. The 146th, 205th, and 947th Field Artillery Battalions, from positions along the coast to the east, were registered on targets in the airfield area ready to support the advance, but most of the firing was undertaken by the 121st Field Artillery from its location behind the 186th Infantry. While the artillery fired on Mokmer Drome and along the low ridge between that field and the 186th Infantry, Fifth Air Force bombers attacked the Borokoe Drome area and also struck some targets along the low ridge. The airfield was only occupied by the 108th Airfield Construction Unit, which immediately fled the area because of the heavy bombardment. Newman's 1st and 3rd Battalions advanced south encountering no resistance as they crossed Mokmer Drome and reached the beach.  When, on 5 June, the 186th Infantry had reached the crest of the main coastal ridge, it had been on the left rear of the Japanese defenses on the low ridge and terraces above Mokmer Drome. Thus, the regiment had been in a favorable position to take these defenses from the rear. But in its move to the airfield, the 186th Infantry had bypassed the Biak Detachment's principal defensive positions. The bypassing had not been intentional. Colonel Newman had instructed both leading battalions to halt on the low ridge, reconnoiter along it in both directions, and report on Japanese defenses before moving on. According to Colonel Newman: "I received a negative report from both battalions, and ordered the movement to the airdrome. Evidently, the right battalion had failed in this patrolling effort." Instead, the 186th had captured its main objective, but now found itself surrounded by Kuzume's strongest defenses. The Japanese immediately began to pound the new American perimeter, with an artillery duel soon erupting. By nightfall, it had become impracticable to supply the 186th Regiment over the inland plateau road, which ended on the east side of the main ridge. From that point, all supplies would have to be hand-carried to Mokmer Drome and supply parties would be endangered by Japanese patrols, a few of which moved in behind the 186th as the regiment reached the beach, so the 3rd Battalion, 163rd Regiment would be dispatched to push over the inland plateau and protect the parties. Overwater supply was also attempted, yet as the first boats approached the shore they were greeted by machine gun and rifle fire from Japanese whom the 186th Infantry had not yet cleaned out of caves along the water line in front of Mokmer Drome. The small craft returned the fire, but were finally forced to withdraw. The 186th Infantry, according to Colonel Newman, was "glad to see them withdraw since they had our troops running for cover." At 2:00 another attempt was made to land supplies at Sboeria. The three LCM's managed to put their tanks ashore in the face of continuing Japanese fire, but accompanying LCT's were driven off by Japanese artillery. Two of the LCM's were so damaged by enemy fire that they could not fully retract their ramps and had to proceed the nine and a half miles back to Bosnek in reverse. Plans were made to effect all delivery of supplies and evacuation of casualties at night until the enemy fire on the Sboeria beachhead could be neutralized. The tanks which had been landed lumbered along the shore road fronting Mokmer Drome, destroying several small bunkers along the beach. Then they wheeled toward the low ridge north of the airfield, taking under fire a Japanese 75-mm. mountain gun and a 20-mm. piece which had opposed their landing. These two weapons were silenced. Moving cautiously northwestward from the field along a road which crossed the low ridge, the tanks destroyed two large pillboxes. Alongside this, Fuller sent two companies of Haney's 3rd Battalion to land on the Parai Jetty in order to outflank the Ibdi Pocket, which the 162nd had been unsuccessfully attempting to dislodge since the start of the month. But June 7th would also see the start of Operation KON's second attempt.  After rendezvousing off Misoöl Island that morning, Sakonju instructed his 8 destroyers to proceed to Biak. Air cover was to have been provided by planes of the 23rd Air Flotilla. But the cape area was being patrolled by Allied aircraft on June 8th and, about 1:30, the 23rd Air Flotilla cover of six planes was shot down or driven away by 5th Air Force P-38's.  Finding the air now free of enemy planes, American B-25's dived to the attack th convoy, reporting the convoy as 2 light cruisers and 4 destroyers. Initially, it was claimed that 1 destroyer was sunk, 2 were left sinking, and the fourth was damaged. A few days later, destruction was reassessed as 4 destroyers sunk and 2 light cruisers chased to the northwest. These claims were exaggerated. One destroyer, the Harusame, was holed by a near miss and sank rapidly, the bulk of its crew being saved. Another destroyer was damaged by a bomb and took some water; two others were slightly damaged by strafing. Neither speed nor navigation was impeded for any of the three. The two light cruisers reported by the Allied planes were, of course, the other two destroyers. These two might have taken some evasive action by heading northwest for a short time, but as soon as the Harusame crew had been rescued and the Allied planes had disappeared, the convoy reformed and continued on toward Biak. The convoy reformed and continued on toward Biak, undeterred by reports of strong enemy elements in the area. By nightfall, however, it was on a collision course with the cruisers of Admirals Crutchley and Berkey.  At about 6:00 on the 8th, the Transport and Screening Units received a report from a Japanese aircraft that an Allied naval force comprising 1 battleship, 4 cruisers, and 8 destroyers was moving west at high speed from an undesignated point east of Biak. This report was at least partially correct. The Allied task force which had been formed on June 3rd had again assembled on the 8th, having been alerted by reports of the air-sea battle off the Kaap de Goede Hoop. But the Japanese convoy commander apparently took this air reconnaissance report with at least one grain of salt--had not similar information received on June 3rd proved inaccurate? The Transport and Screening Units steamed on, despite the fact that the Kaap de Goede Hoop action had put the force behind schedule. At 11:30 the two enemy groups were approximately forty miles off the north coast of Soepiori Island, ready to turn southeast toward Korim Bay, on the northeast side of Biak. Minutes later a destroyer in the van sighted the Allied task force heading northwest around Biak. The convoy commander quickly realized that he was badly outnumbered and decided that discretion was called for. The Japanese convoy slipping towards the Mapia islands, seeing the allied destroyers failing to pursue them. Yet that is it for Biak for now as we now need to head over to the Wakde-Sarmi front.   General Sibert was preparing to resume the westward offensive. By June 14th, the 20th Regiment had relieved the 158th at the Tirfoam River; and although Sibert wanted to complete unloading of his remaining units before sending the 20th to push westward, General Krueger ordered him to start an immediate offensive on June 18th. Now, however, they were up against almost the full strength of General Tagami's 36th Division. Company B pushed on toward the village at the entrance to the defile between Lone Tree Hill and the eastern nose of Mt. Saksin. This advance was greeted by a hail of fire from Japanese automatic weapons emplaced in the defile--fire reminiscent of the opposition encountered by Company B, 158th Infantry, at the same place more than three weeks earlier. The 20th Infantry's Company B tried to outflank the enemy position to the south but was halted by intense Japanese machine gun fire. Tanks sent forward to aid the infantry were unable to reach the enemy guns because the terrain was impassable to tracked or wheeled vehicles, which could scarcely negotiate the rough road, let alone the thick jungle and rising ground to the south. Late in the afternoon Company A was sent forward to Company B's position, but both units encountered heavy fire and soon lost contact with the rest of the 1st Battalion. The two companies remained for the night in an isolated perimeter near the village and about 400 yards west of the main body. The 3rd Battalion had moved north off the coastal road during the morning, and late in the afternoon it had established a perimeter extending south 200 yards from the beach along the east bank of the Snaky River. The battalion had encountered little opposition during the day, but patrols which had crossed the Snaky before dark reported finding many Japanese defensive positions on the eastern slopes of Lone Tree Hill. A gap which existed between the 1st and 3rd Battalions was partially filled just before nightfall by elements of the 2nd Battalion, which were sent forward late in the afternoon. Casualties during the day were four killed and twenty-eight wounded. The 1st and 3rd Battalions, 1st Infantry, moved across the Tor River in the morning of June 20th and took over the positions in the vicinity of Maffin No. 1 vacated by the 20th Infantry. The 2nd Battalion, 1st Infantry, assumed responsibility for the protection of the bridgehead across the Tor.  The following morning, Sibert then directed his units to patrol extensively in order to locate enemy strong points on and around the hill. Thanks to the information gathered, the 3rd Battalion would attack towards Rocky Point in the afternoon. At the top of Lone Tree Hill was a stretch of rough but generally level ground lying mostly along the western part of the hill. This flat ground, about 700 yards long north to south, was shaped like a crude dumbbell. At its northern end, the level area was about 300 yards wide. It narrowed at the center of the hill to less than 100 yards but broadened again on the south to a width of about 250 yards. There were many coral outcroppings, potholes, and small crevices, while on the north the hill terminated in a very rugged prominence called Rocky Point. This terrain feature, which extended into Maffin Bay from the central mass of Lone Tree Hill, was about 300 yards wide east to west. Its northern face was not as heavily overgrown as the rest of Lone Tree Hill. Although Rocky Point's northeast slope was steep, foot troops could climb that face with more ease than they could approach the top of Lone Tree Hill from most other points. A deep ravine ran southwest into the central mass of Lone Tree Hill from a sandy beach on the east side of Rocky Point. The floor of the ravine varied from 20 to 30 yards in width and its nearly vertical western wall was 40 to 50 feet high. Both sides were honeycombed with natural or man-made tunnels, caverns, and small caves, most of which were connected with each other by underground or deeply defiladed passages. Some caves reached a width of 40 feet, a depth into the hillside of 50 feet, and a height of 20 feet. The ravine terminated on the eastern slope of Lone Tree Hill in a steep grade at the narrow central portion of the hilltop. At 1:45pm, after a fifteen-minute artillery and 4.2-inch mortar preparation, one company moved across the Snaky River, immediately finding the twenty-foot cliff along the eastern side of the shelf which lay between the Snaky River and the central mass of Lone Tree Hill. The morning patrols had not, apparently, reported the existence of this cliff, and naturally it was not known that Japanese defenses were established along it. Machine gun and rifle fire from the 1st Battalion, 224th Infantry, soon pinned down the 3rd Battalion's leading platoon. The company commander quickly sent part of his unit northward to find the Japanese left flank. Moving around the northeast end of the shelf, this group discovered the beach entrance to the deep ravine between the western side of the shelf and Rocky Point. Progress into or across the ravine was impossible in the face of the intense Japanese small arms fire which greeted the advancing American unit. Company B, 6th Engineers, then in the forward area to cut a road from the mouth of the Snaky River to Rocky Point, was brought up to the ravine to help clean out caves and crevices with flame throwers and demolitions, but could not reach the enemy positions through the continued machine gun, mortar, and rifle fire. Infantry bazooka squads also tried to blast the Japanese out of their caves but failed when their ammunition ran out. Since there was no time to bring additional rockets forward before dark, all elements of the 3rd Battalion and the engineer company were withdrawn to the east bank of the Snaky River for the night. The 20th Infantry was to continue the assault on the morrow with the 3rd Battalion moving against Lone Tree Hill from the northeast, the 2nd Battalion in reserve, and the 1st Battalion remaining in its holding position. On the morning of June 22, after a heavy air and artillery concentration on Rocky Point, the 3rd Battalion once again attacked northwest with Companies K and I, successfully driving the Japanese back into their caves to reach the top of Lone Tree Hill just south of Rocky Point. Meanwhile, another two companies had attacked southwest to force their way up the southeast slope of the hill; but subjected to heavy machine-gun fire, they would have to withdraw and march north to join Companies K and I. The 2nd Battalion also moved forward and took positions to the south of the 3rd Battalion. Worried about the American gains, Colonel Matsuyama personally led two companies in the afternoon to fall on the 3rd Battalion's perimeter with suicidal fury. Confused fighting, sometimes hand-to-hand, continued well into the night, with Matsuyama himself getting shot on the thigh. Yet this attack would successfully position the Japanese companies on the rear of the 2nd and 3rd Battalions, thus cutting them off from regimental headquarters. Matsuyama also recalled his 2nd Battalion from the Maffin area, so he would employ these reinforcements to attack Sibert's 2nd Battalion on June 23. At dawn on the 23rd Japanese troops, some of whom were using American weapons and wearing parts of American uniforms, attacked the 2nd Battalion, 20th Infantry, from the deep ravine. The battalion initially held its fire, thinking that the enemy force might be a friendly patrol, and the Japanese were able to advance to within fifteen yards of the battalion lines before being recognized. It was an hour before the results of this error could be corrected--an hour during which both the 2nd Battalion and the Japanese suffered heavy losses. The hour ended with an enemy retreat. Isolated, the 2nd Battalion then decided to withdraw and march north towards the 3rd Battalion's perimeter at the top of the hill, getting harassed all the way by Matsuyama's forces. During the night, the Japanese launched a banzai charge against the perimeter, getting very close to retaking Lone Tree Hill but suffering heavy casualties in the end. Upon learning that his battalions were cut off, meanwhile, Sibert decided to outflank the hill by a shore-to-shore maneuver and then continue the attack from both west and east. Accordingly, Companies K and I of the 1st Regiment boarded ten LVTs on the morning of June 24th and moved to the beach just west of Rocky Point, under the protection of the 6th Reconnaissance Troop. Both companies would land successfully by midday against strong Japanese fire, though they would be rapidly pinned down on the narrow beach. Thankfully, Sibert also landed four tanks two hours later to secure the beachhead. This diversion would allow the 2nd and 3rd Battalions, 20th Regiment to begin clearing the Japanese from the many caves and crevices on Rocky Point, the deep ravine east of the point, and the hilltop plateau, further securing the supply route up the hill.  By nightfall, no enemy counterattack developed, as Tagami had instead decided to withdraw the 224th Regiment to the Hill 255-Mount Saksin line while the 223rd Regiment retreated behind the Woske River. Thus Matsuyama's resistance in the area weakened and the Americans were finally able to clear Rocky Point. The next day the 2nd and 3rd Battalions, 20th Infantry, continued clearing Rocky Point, the deep ravine, the northern part of the hilltop plateau, and the eastern shelf, where a few scattered Japanese still held positions along the twenty-foot-high cliff. Flame throwers, demolition charges, bazookas, and hand grenades all proved successful in eliminating Japanese resistance and sealing or clearing caves and crevices. The task was easier on the 25th, for the Japanese slowly gave up the fight and were killed or sealed off in their caves. Casualties continued to mount, the 2nd Battalion, 20th Infantry, had only about two hundred effectives by the end of the day but many of the losses were not due to Japanese action. Many men were evacuated over the now secured supply route to the top of the hill as they fell from exhaustion or became sick. On the beach west of Rocky Point Companies I and K, 1st Infantry, had little success in expanding their beachhead. The tanks proved useless in the area and were therefore withdrawn to Maffin No. 1. The two infantry companies, pinned down during the morning, kept up a continuous mortar barrage against Japanese positions in the swamp to the south, against the western cliff of Lone Tree Hill, and, when certain such fire would not endanger troops atop the hill, against the northwest corner of Rocky Point. This mortar fire, coupled with the operations on the plateau, began to have the desired effect during the afternoon, and Companies I and K were able to push their defenses beyond the narrow beachhead slightly southward and westward and toward the shore beneath Rocky Point. Once or twice during the afternoon, patrols were able to reach the top of Lone Tree Hill from the northwest corner of the point and established contact with 20th Infantry units. Late in the afternoon Company M, 1st Infantry, operating from the east side of the point, managed to push a patrol around the shore to establish contact with Company K. Though Companies I and K could find little tangible evidence of the results of their operations, they had actually wiped out the 223rd Infantry's defense force in the area just west of Lone Tree Hill. By dusk on the 25th, it had become obvious that the combined efforts of the 3rd Battalion, 1st Infantry, and the 2nd and 3rd Battalions, 20th Infantry, had either cleared out the northern half of Lone Tree Hill or had forced the Japanese to withdraw. The latter conclusion was the more nearly correct. The 36th Division decided on 25 June to withdraw the bulk of the Center and Right Sector Forces west of the Woske River and establish new defensive positions, thereby keeping the 223rd Infantry, the bulk of which had not been committed to action in the Lone Tree Hill area, more or less intact. Only the remnants of the 224th Infantry were to remain east of the Woske, and they were to withdraw into rough terrain southwest of Mt. Saksin. At nightfall on the 25th, General Sibert estimated that his three forward battalions had lost approximately 140 men killed and 850 wounded and evacuated, including those who had to be sent back to the rear because of wounds, sickness, heat exhaustion, or psychoneurotic disorders. Known Japanese dead in the northern part of the hill numbered 344, but it could not be estimated how many more had been thrown over the west cliff, sealed in caves, or carried off by withdrawing remnants of the Japanese defense force. According to Japanese sources, the Japanese had lost about 500 men killed and another 300 wounded in the Lone Tree Hill-Hill 225-Mt. Saksin area.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Chinese were accredited with the fall of Moguang despite the Chindits taking the lionshare of the fighting. Things were advancing very well for the allies in the new Biak front. As for the battle for Lone Tree Hill, it was a costly one, and not one the Americans or Japanese would soon forget.   

@Freeda-Sol gives a lot of love to the freak inside all of us with a mix that reminds us to be our authentic selves and not settle in the boxes people want to put us into - including those pesky genre boxes. She kicks things off with Sugar Hill's “I Don't Know Why” and as we approach the end she goes on a freak run starting with a “Sock It To Me” remix collab from DJ Dan, Mike Balance, and Taurus. The final melodic kiss of the night comes from the Disco Gurls with their sweet edit of “Mama Jamma. XOXO Hear more: @Freeds-Sol Shout out to her collectives: @Antonym_HQ (Liverpool, UK) @famaorlando (Orlando, Fl) @queens-of-noise (Orlando, FL) Sol Kissed Sessions mixed by Freeda Sol Week 1, Fridays 03/04 May 2024 (2 a.m. GMT/9 p.m. Eastern) 1. I Don't Know Why (Extended Mix) - Sugar Hill 2. Vibrations - Pexem 3. Whatever - Christian Villa 4. Heart Pieces (Mustafa Israeeel mix) - Ocean vs. Orientals, Idil Mese 5. 55th & Me - Ish D 6. Empire feat. Laura Rogalli (Natema remix) - Natena, Sugar Hill, Laura Rogalli 7. Hustle Tribes - Dave Mayer, Deeplomatik 8. Funk Soul Brother (GENESIS Edit Extended) - MSTRA (IT) 9. Spring Girl (Vintage Culture remix) - Maori, Adam Ten 10. Shook Pt. 3 (Radio edit) - Nick Morgan 11. Run it Up - Loz Seka 12. Sock It To Me - DJ Dan, Mike Balance, Taurus (US) 13. Freaks Don't Fail Me Now - Claude Von Stoke 14. Freak Out - Eugenio Fico 15. San Frandisco (Extended mix) - Dom Dolla 16. Mamma Jamma (Extended mix) - Disco Gurls

En la localidad albaceteña de Nerpio se celebra este fin de semana la trigésimo segunda edición del Encuentro de Cuadrillas. La vallisoletana Vanesa Muela será está noche su pregonera, por eso arrancamos La Tarataña con ella recordando su colaboración con los suecos Groupa. El Naán, en formato trío, también estará hoy en Nerpio, y mañana domingo el protagonismo lo tendrán las cuadrillas invitadas, así que hemos seguido el programa escuchando a algunas de ellas y a los palentinos. En la segunda damos cuenta de los últimos trabajos discográficos de Verdcel, que mañana estará en CAT de Barcelona, y de los vascos Kuttune, con su mirada a todo el folklore de la península. El último fin de semana taratañil de febrero empieza con estas canciones: 1.- Groupa y Vanesa Muela, “Charro zamorano” 4:252.- El Naán, “La yedra” 6:303.- Cuadrilla de Torreagüera, “Parrandas del medio” 5:484.- Cuadrilla de Huebras, “Mazurca” 2:405.- Cuadrilla de San Juan Bautista, “Pardicas” 3:346.- Cuadrilla del Tío Román, “Malagueña borracha” 3:107.- Verdcel, “El verd es més verd” 3:07, “Mitja lluna i l’estel” (con Carmen París) y “llles Orientals d’al-Àndalus” 3:328.- Kuttune, “Zure begi ejerra” 5:46, “Seguidillas de Casavieja” 3:50 y “Zero te da?" 4:21Escuchar audio

FULL SHOW PODCAST | On today's show, Woody and Tubes are joined by Tubes' cousin, Charlotte Hawkes from Carbonel Siamese and Orientals, and two of her kittens, Mia and George, for a chat about the Australian Cat Federation's National Cat Show coming to Tassie this weekend. Financial Advisor, Matt Hawkins from Elevate Wealth, and Accountant, Matthew Dix, answer questions from Triple M listeners ahead of tax time. Oatlands District Football Association President Brian O'Reilly previews the ODFA round ahead. And, Bailey Scott from North Melbourne Football Club shares his excitement ahead of this weekend's match against GWS in Hobart.See omnystudio.com/listener for privacy information.

Eruch Jessawalla - Jul 23, 1987

In this episode of Drunk Ex-Pastors we hear from an old favorite, whose voicemail makes it clear that Jason's taste in movies sucks and that Orientals aren't that bad. We discuss the indictment of former president Donald Trump, highlighting both the hypocrisy of the criminal justice system as well as how seeing him go to prison would make the hypocrisy worthwhile. “Pastor Jack's Off” returns, and we then share biebers involving wall art and dishonest political discourse.

***PLEASE NOTE*** We experienced some technical difficulties this week and we lost the first 5 minutes of this week's episode.  But, other than that it is still a great episode with a great guest!This week, Fernando was sick so Mike, Ryan, and Joel hosted this episode with our very special guest, Marco Beltran of Coxflor Farms in Mexico!  Coxflor is a well-known family-owned and operated farm, famous for growing all types of flowers including lilies (Asiatic and Orientals), roses, gebera daisies, alstroemeria, tulips, and more.  They are also known for their bouquets, rose globes, and flower gift options!Listen in as we get to know all about this amazing farm and a little bit more about Marco and his international triathlons.Learn more at https://coxflor.com/Episode Chapters: The beginning of Coxflor's production: 0:55Selling Lillies with his father: 14:40Becoming a wholesaler in Central America: 31:10Marco's Triathlete hobby: 50:00Get To Know Questions with Marco: 1:00:40Outro: 1:08:40 

Abonnez-vous

Original Air Date 9/8/2021 Today we take a look at the legacy of red-lining, the building and subsequent destruction of Black communities and the health and environmental impacts of segregation. The concept of “Structural Racism” is often a metaphor, not something physical that you can touch, but that is not the case when it comes to environmental racism. Be part of the show! Leave us a message at 202-999-3991 or email Jay@BestOfTheLeft.com  Transcript BestOfTheLeft.com/Support (Get AD FREE Shows & Bonus Content) SHOW NOTES Ch. 1: Environmental Racism: A Hidden Threat with Dr. Dorceta Taylor - Black History Year - Air Date 4-19-21 We're making a deadly mistake if we don't talk about environmental justice when we discuss racism and Black liberation. Ch. 2: Redlining & Climate Change: A Deadly Combination - News Beat - Air Date 4-27-21 Although the Fair Housing Act of 1968 banned redlining and housing discrimination in general, three out of four redlined communities rated "hazardous" 80 years ago are struggling economically today. Ch. 3: Monuments to Racism - Environmental Injustice on This Week in Social Justice - News Beat - Air Date 4-8-21 Guests: Catherine Flowers founder of the Center for Rural Enterprise and Environmental Justice and Amy Stelly, a designer and board member of the Urban Conservancy. Ch. 4: Environmental Racism is Real Part 1 - Tamarindo Podcast - Air Date 6-16-21 We talk to Environmental justice lawyer Claire Woods about how black and brown communities face the brunt of many environmental justice issues, the connection to racism, and what we can do to help. Ch. 5: Biden Promises To Grapple With Environmental Racism - Short Wave - Air Date 2-4-21 NPR climate reporter Rebecca Hersher talks about the history of environmental racism in the United States, and what Biden's administration can do to avoid the mistakes of the past. Ch. 6: Environmental Racism is Real Part 2 - Tamarindo Podcast - Air Date 6-16-21 MEMBERS-ONLY BONUS CLIP(S) Ch. 7: Environmental Racism: A Hidden Threat with Dr. Dorceta Taylor Part 2 - Black History Year - Air Date 4-19-21 Ch. 8: Monuments to Racism Part 2 - Environmental Injustice on This Week in Social Justice - News Beat - Air Date 4-8-21 Summary + reading from The Sum of Us on pollution in segregated cities VOICEMAILS Ch. 9: Post-Civil War Reconstruction and the occupation of Afghanistan - Dave from Olympia, WA FINAL COMMENTS Ch. 10: Final comments on how structural racism becomes personal racism and comparing Reconstruction with the occupation of Afghanistan MUSIC (Blue Dot Sessions) SHOW IMAGE: Description: An official, rectangular metal sign bolted to a telephone poll displays the image of a cropped city map with a red outlined area. Below, the sign reads "Portland's Historic Redline District." Smaller text below reads "In Portland's past, 'redlining' practices created exclusionary zones for 'Negroes and Orientals' by real estate, banking and insurance companies. Agents could lose their licenses for crossing this color barrier. Now, urban gentrification displaces low-income families, as the remaining affordable housing stock in this area disappears."  Credit: "Redlining" by radcliffe dacanay, Flickr | License | Changes: Cropped   Produced by Jay! Tomlinson Visit us at BestOfTheLeft.com

In this week's study, I begin our study in Chapter 6 with the First Seal.In our prior studies of Chapters 4 & 5, we learned about the Lamb who was worthy to open up the Book. Question that we must ask ourselves, when did Yahshua Messiah begin to open this scroll?There is a key that unlocks the mystery of Revelation. It has been theorized that Rev. was written in chronological order. This means that events will occur in the sequence they are written. Unfortunately, with this as a fundamental assumption it will be impossible to understand this great Book. This is because the chronological order theory is flawed. You are about to discover why!2.       behold = “id-oo” calling attention to something external to one's self.Now listen up, take note particularly what John saw, and then remember that it is symbolical, and that instead of looking for a literal fulfillment, we are to ask the meaning of the symbols. There are several features of the vision that fix our attention: 1. the horse. 2. His white color. 3. The armed warrior. 4. His crown. 5. His bow. 6. His mission. It is certain that none of these features would have been named if they did not possess significance. What does each of these symbols mean? White horse = anti-Christ! One of many false Messiahs, just as Yahshua Messiah stated in Matthew 24:4-5, Mat 24:4  And Yahshua answered and said unto them, Take heed that no man deceive you. Mat 24:5  For many shall come in my name, saying, I am Messiah; and shall deceive many. White = symbolic of purity. Keep in mind that Satan can turn himself into light, 2 Corin. 11:14, also 2 Corin. 2:11.Horse = the horse was never used by the Jews or Orientals as a beast of burden. The ox and the ass were devoted to that office, and the horse was reserved for war. Whenever the horse is mentioned by the prophets it will be found in connection with war-like employments. That the horse is always associated with war can be seen by consulting Job 29:25; Psa. 76:6; Pro. 21:31; Jerm. 8:6; Ezek. 26:10. Therefore this symbol points to a period of war, though it alone does not declare whether the conflict is carnal or spiritual, is triumphant or disastrous.He that sat = Not to be identified with the white horse and rider of 19:11[He = Yahshua Messiah,], for here is the beginning of the series of terrible judgments. Also note small “h”.Crown = “stef'-an-os” the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. Means rulership Here is another interesting thought on the bow and crown. The first rider of Revelation 6 carries a bow—in Greek, a toxon, which is the root of our English word “toxic.” The toxon is not the weapon Yahshua Messiahs wields in Revelation 19: “From his mouth comes a sharp sword with which to strike down the nations.”The second clue is the crown. This rider's crown is a stephanos, a “crown of victory” given to winners in public games in the Greek world. It can also signify political power, which certainly fits this rider and his mission “to conquer.”A stephanos differs from the diadema—the source of our English word “diadem.” Yahshua Messiah, the rider on the white horse in Revelation 19, wears “many diadems,” distinguishing Him from the rider called forth at the opening of the first seal.This leads us to a major question: If, as we believe, the rider on the white horse in Revelation 6:1 is a literal entity and not just a symbol, then who is he?  Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me at utwoy@netzero.net 

From the heart of the Mongolian steppe, to North China's loess plateaus; from the rugged edges of Northern India, to the hot sands of Syria and the Levant, to humid jungles in southeastern Asia, rocky islands off the coast of Japan, the high peaks of the Caucasus, Himalayas, Altai, Tien Shan and Carpathian Mountains, to the frozen rivers  in Rus' granting access to Eastern Europe, and everywhere in between.  Our series on the Mongol Empire has taken you across Eurasia, meeting all sorts of figures; the brutal Tamerlane, the indefatigable Sultan Baybars, the brave if shortsighted Jalal al-Din Mingburnu and his foolish father Muhammad Khwarezmshah; the cunning Jia Sidao, the silver-tongued Qiu Chuji, the thorough scholar Rashid al-Din, and travellers like John de Plano Carpini, William of Rubruck, and Ibn Battuta, to the exhausted but noble-hearted Yelü Chücai. And of course, the Mongols themselves: the powerful Öz Beğ, Khan of the Golden Horde; the thorough and pious convert Ghazan Il-Khan; the scheming Du'a of the Chagatais, the stout Qaidu Khan of the Ögedaids, to the Great Khans of the thirteenth century, the most powerful of men; Khubilai, whose hands scrambled for more until his body and empire failed his ambitions; his brother Möngke, whose steely determination sought to solidify the empire at all costs, no matter the bloodshed; Güyük, a reluctant and unfortunate man to ascend to the throne; his mother Törögene, whose fierce will forced her son to that same throne; Ögedai, a drunk who despite his failings built the infrastructure of the empire. And of course, Chinggis himself; once a scared boy in the steppes, turned into the greatest conqueror of them all. Today we end our journey with the Empire of the Great Khans, and reflect on the passage of the Chinggisids. I'm your host David, and this is Kings and Generals, Ages of Conquest.       Back in our first episode, we highlighted certain trends to look for over the course of this series. The first emphasized looking for the middle ground between the Mongols as inherently evil or good forces, but as people whose expansion was rooted in historical events and personages. The second was the struggles that came with the management of a world empire, and the need to rely on non-Mongolian subject peoples—Chinese, Central Asian Muslims, Persians, Turks and others. The third was the struggle for the purpose of the empire; should it be continued conquest, or consolidation and serving the needs of the imperial princes. This was the balance between the Khan and his central government, or the Chinggisid and military aristocrats. The fourth was the steady assimilation, particularly Turkification, of the Mongols outside of Mongolia, as Mongolian was replaced as the language of administration, legitimacy and finally, among the ruling family itself, even while retaining the Mongolian imperial ideology.        Regarding the first theme, we have sought to highlight in our many discussions of sources their often complicated, conflicting portrayals or events and persons. While authors like Ibn al-Athir, Nasawi and Juzjani had little good to say about the Mongols or Chinggis Khan, and fit well with the popular model the destructive brute, we've also looked at many sources which had more positive portrayals of the khans. Some of these are rather obvious, imperial-produced sources such as the Secret History of the Mongols, but even sources from outside the empire could give glowing reviews of Chinggis Khan. For instance, the fourteenth century English writer Geoffrey Chaucer, in the Squire's Tale of his famous Canterbury Tales, opens with the following lines:   At Tzarev in the land of Tartary There dwelt a king at war with Muscovy Which brought the death of many a doughty man This noble king was known as Cambuskan And in his time enjoyed such great renown That nowhere in that region up or down Was one so excellent in everything; Nothing he lacked belonging to a king.       Written at the same time as Toqtamish Khan of the Golden Horde was fighting for control of that Khanate, here Chaucher remembered Chinggis Khan not as a bloodthirsty barbarian, but as a monarch embodying all ideal qualities of kingship. Chaucer continues thusly;   As to the faith in which he had been born He kept such loyalties as he had sworn, Then he was powerful and wise and brave, Compassionate and just, and if he gave His word he kept it, being honourable, The same to all, benevolent, and stable As is a circle's centre; and in fight As emulous as any squire or knight. Young personable, fresh and fortunate, Maintaining such a kingliness of state There never was his match in mortal man, This noble king, this Tartar Cambuskan.        For writers in fourteenth century England, obviously distant from the Mongol Empire itself, it was not unbecoming to idealize the portrayal of Chinggis Khan. This is not to say that Chaucher's description is accurate, or necessarily reflects any actual qualities about the man or any of his descendants. But rather, it reflects historical perception. How an individual is perceived by contemporaries, history, and modern people often bears little resemblance to actual details of the individual.  Instead, people will contort an image for whatever use suits their current purposes, context and political climate. Thus, warlords from the late imperial, and post-Mongol world styled Chinggis' image to suit their needs. In Central Asia Chinggisid descent remained one of the most prestigious, and necessary, requirements for rulership up until the nineteenth century in some areas. This was problematic though with the spread of Islam, given that Chinggis Khan's actual life produced very few episodes to nicely accommodate an Islamic narrative. Certain Persian writings during the Ilkhanate sought to fix this by making Chinggis a Muslim in all but name. On the tomb of Tamerlane, an inscription likely added during the reign of his grandson Ulugh Beğ, makes Tamerlane a descendant of both the Prophet Muhammad and of Chinggis Khan. Later post-imperial authors had a more direct solution; simply making Chinggis Khan outright a Muslim. As the destruction of the conquests slipped further back in time, this became easier and easier to accomplish.    Religion was not the only aspect which can be molded, for Chinggis' very status as a Mongol becomes malleable in state efforts to construct national mythos, in both medieval and modern settings. Today, you can find countries where official propaganda, or influential theorists, incorporate Chinggis into the desired story of their nation-state. In China, there remains a significant Mongolian population, largely in what the Chinese call the Inner Mongolian Autonomous Region, the land south of the Gobi desert but north of the mountains which divide it from the North China plain. The Chinese government has taken to presenting China's non-Han peoples, Mongols among them, more or less as Chinese minority peoples and actively encourages their adoption of the state-language, Mandarin, and Han Chinese culture. In this view, the Mongol conquests are sometimes presented as a period of national reunification rather than foreign conquest. The efforts of Khubilai Khaan to legitimize the Yuan Dynasty based on Chinese dynastic legal precedent becomes the quote-on-quote “historical evidence,” that Chinggis Khan was actually Chinese, or that in fact, the Mongol conquerors were fully assimilated into the Chinese population and culture. The borders of the Yuan Dynasty served to justify later Chinese territorial claims in Inner Mongolia, Xinjiang, Manchuria, Tibet and Yunnan; places that were, before the Mongols, inconsistently in the Chinese sphere of influence, but since the conquests have often remained dominated by empires based in China. Not coincidentally, such narratives serve to support the narrative of 5,000 years of a continuous Chinese Empire, and remove the sting that may accompany the embarrassment of being conquered by perceived barbarians.    Likewise, various Turkic peoples, most notably Kazakhs, Tatars, and Anatolian Turks, have sought to claim Chinggis as their own, and there are even groups in Korea and Japan that will argue that Chinggis was actually one of theirs. The Japanese version has Chinggis as the Samurai Minamoto no Yoshitsune, who faked his death and fled Japan for the steppe! Khubilai's later invasions of Japan again become not foreign assaults, but attempts at national reunification or the efforts by Yoshitsune's descendants to return home. And of course, fringe groups even in Europe and Russia which, refusing to believe a barbarian horseman could conquer such great states, insist that Chinggis was actually a red-haired, green-eyed man of European ancestry. Such claims often include vague references to the mummies of the Tarim Basin, who bore some features associated with Caucasian populations. The fact that these mummies pre-date Chinggis by millenia is often conveniently left out. All of these people care much more about ethnic categorization than Chinggis himself likely ever did.        Just as religion or ethnicity can be forced to fit certain agendas, so too can portrayal as barbarian or saviour. In Mongolia today, Chinggis Khan's unification of the Mongols, his introduction of a writing system, religious tolerance, laws and stability are most heavily emphasized. For building a post-soviet national identity, obviously these are useful attributes to appeal to for the desired national character. But the Mongolian governmet also tends to gloss over the aspects less appreciated in the twenty-first century: namely, the destruction of people and property on a massive scale, mass-rapes, towers of skulls and wars of conquest. The fact that Mongolia's two neighbours, Russia and China, suffered particularly under Mongol onslaughts, also avoids some diplomatic hurdles to step past these military aspects. For most of the twentieth century during Mongolia's years as a Soviet satellite state, Chinggis was largely pushed aside, framed as a feudal lord. Instead, Mongolia's hero of the 1921 socialist revolution, Damdin Sükhbaatar, became the preferred national icon. After Mongolia was democratized in the 1990s after the fall of the USSR, Chinggis Khan has seen a massive resurgence in popularity. Today, Chinggis and Sükhbaatar remain national icons, with monuments to both throughout the country. Outside Mongolia's parliament, the main square has changed names from Sükhbaatar to Chinggis Square, and since back to Sükhbaatar square. An equestrian statue to Sükhbaatar sits in the middle of that square. More than a few foreign observers had mistakenly called this a statue of Chinggis. In fact, only a few metres away from the equestrian statue of Sükhbaatar sits a massive Chinggis Khan on a throne flanked by his generals, at the top of the steps leading into Mongolia's parliament. In a way it is metaphorical. No matter how prominent any later hero of Mongolia may be, he will always stand in the shadow of Chinggis Khan.  And that's not even mentioning the 40 metre tall silver monstrosity about 50 kilometres outside of Ulaanbaatar. Speaking of state narratives, much of the cost for this statue was covered by the company owned by Khaltmaagin Battulga, a former professional sambo wrestler who from 2017-2021 served as the fifth President of Mongolia.       Outside of Mongolia though, Chinggis and the Mongol Empire remain a top-point of reference to paint someone in the most unfavourable light. One of the highest level cases of recent years was when the President of Iraq, the late Saddam Hussein, compared former US President George W. Bush to Hülegü, Chinggis' grandson and conqueror of Baghdad. The American bombing and capture of Baghdad, and ensuing tragedies that Iraq as suffered in the aftermath of the campaign, have only solidified the connection for a number of Muslims.  Meanwhile Russian television and education tend to present the Mongols in a style comparable to Zack Snyder's film 300, such as the 2017 Russian film Легенда о Коловрате [Legenda O Kolovrate], also known as Furious. Like the Spartans in the film or Frank Miller's graphic novel, the Rus' soldiers are presented as formidable warriors fighting monstrous, untrained hordes from the east. Only through sheer numbers or trickery do the disgusting Orientals overcome the pasty-white heroes of the story— though few of the heroes in the Russian films have Scottish accents. Russia has turned the so-called Tatar Yoke into a catch-all to explain any perceived deficiencies compared to western Europe, from government absolutism to alcoholism. Not only the Russians have employed the comparison: “scratch a Russian and you'll find a Tatar,” Napoleon Bonaparte is supposed to have quipped. And in 2018 the Wall Street Journal released a particularly poorly written article, which compared the political machinations of current president Vladimir Putin as “Russia's turn to its Asian past,” accompanied by vague comparisons to the Mongols and an awful portrait of Putin drawn in Mongolian armour. In contrast, the Russian Defence Minister, at the time of writing, is Sergei Shoigu, a fellow of Tuvan descent who is alleged to enjoy comparisons of himself to Sübe'edei, the great Mongol general popularly, though inaccurately, portrayed as a Tuvan. The 2022 Russian invasion of Ukraine, essentially a good old-fashioned war of conquests accompanied by war crimes and destruction of cities, has also earned many comparisons to the Mongol conquests by many online commentators. Though unlike the Russians, the Mongols actually took Kyiv.   Somewhat surprisingly, most cinematic portrayals of Chinggis himself lean towards sympathetic or heroic. One of the most recent is a 2018 Chinese film entitled Genghis Khan in English, which features a slim Chinese model in the titular role, and one of his few depictions without any facial hair. In that film he battles a bunch of skeletons and monsters, and it could be best described as “not very good,” as our series researcher can, unfortunately, attest. One popular portrayal is the 2007 film Mongol, directed by Sergei Bodrov and starring a Japanese actor in the role of Chinggis. That actor, by the way, went on to play one of Thor's buddies in the Marvel movies.  Here, Chinggis is a quiet, rather thoughtful figure, in a film which emphasizes the brutal childhood he suffered from. Another sympathetic portrayal, and one perhaps the most popular in Mongolia, is the 2004 Inner Mongolian series where Ba Sen, an actor who claims descent from Chagatai and appeared in the previously two mentioned films, plays the role of Chinggis.       Hollywood does not tend to portray Chinggis Khan or the Mongols in films at all, but when it does, it really goes for a swing and a miss. Bill and Ted's Excellent Adventure has Chinggis essentially only a step above a cave-man in that film. Other Hollywood endeavours are infamous for having non-Asian actors in the role, such as Egyptian-born Omar Shariff in 1965's Genghis Khan, Marvin Miller in 1951's The Golden Horde and the most infamous of them all, the cowboy John Wayne in 1956's The Conqueror. That film's theatrical release poster bears the tasteful tagline of, “I am Temujin…barbarian… I fight! I love! I conquer… like a Barbarian!” The film was also produced by Howard Hughes, founder of Playboy Magazine, and was filmed near a nuclear testing site.  As you may suspect, that film bears as much resemblance to the historical events as an opium-induced fever dream.        The appearance and depiction of Chinggis and his successors varies wildly. The internet today loves the stories of Chinggis being the ancestor of millions of people, and killing so many people that it changed the earth's climate. The articles that made both of these claims though, rested on shaky evidence. In the first, which we dedicated an entire episode of this podcast too, the study claimed that high rates of a certain haplotype among the Hazara of Afghanistan demonstrated that Chinggis himself bore that haplotype, and Chinggis was extrapolated to be the ancestor of other peoples bearing such a haplotype. But the historical sources indicate Chinggis and his immediate descendants spent little time in Afghanistan, and the associated Haplotype was probably one associated with various populations leaving Mongolia over centuries, rather than specifically Chinggis himself.  Likewise, the study which spawned the claim that the Mongols killed enough people to cool the climate, firstly did not make that claim itself, but moreso incorrectly made the Mongol conquests last from 1206 to 1380, and presented it as an almost two-century period of population decline brought on by Mongolian campaigns; despite the fact that the major destructive Mongolian military campaigns largely halted after 1279. While campaigns continued after that, they were never on the level of the great-campaigns of conquest. Thus it's irresponsible to claim that any atmospheric carbon loss over the fourteenth century was brought on by continued Mongol military efforts.       What these two popular descriptions lend themselves to, is one of extremes. The internet loves extremes of anything. For instance, since 1999 the Internet has always sought to outdo itself in declaring the latest Star Wars product to actually be the worst thing ever made. And the Mongol Empire, as history's largest contiguous land-empire, responsible for immense destruction and long-ranging campaigns and forced migrations, can easily slot in this ‘extreme manner.' A “top-ten” list where the author writes about how the Mongols were the most extreme and destructive and badass thing ever, repeating the same 10 facts, probably gets released on the internet every other month. Just as national-myth makers in Ulaanbaatar, Beijing and Moscow set how to portray the Mongol Empire in the way most suited to them, so too does the internet and its writers choose an aspect of the empire to emphasis; be it religious tolerance, free-trade, brutality, multi-culturalism, Islam, clash of civilizations, human impact on climate, the territorial expanse of a certain country or its national identity, or whatever argument the author hopes to make.        The Mongol Empire though remains in the past, and should be treated, and learned about, as such.  The events which led to the rise, expansion and fall of the Mongol Empire do not fit into nice, sweeping modern narratives, but their own historical context and situation. The Mongol Empire was not predetermined to ever expand out of Mongolia, or to break apart in 1260; had Chinggis Khan been struck by an arrow outside the walls of Zhongdu, or Möngke lived another ten years, in both cases the empire, and indeed the world, would look dramatically different. History is not the things which ought to be or needed to happen or were supposed to happen; it is the things that did happen, and those things did not occur simply for the purposes of the modern world to exist. A million choices by hundreds of millions of individuals, affected by climate and geography with a healthy dose of luck and happenstance, resulted in the world as we know it. Reading backwards from the present to understand the course of the Mongol Empire, and attempting to make it fit into the political narratives we like today, only does a disservice to history. It should be seen not as a virtuous force bringing continental peace justified by easier trade, nor as a demonic horde, but as an event within human history, in which real humans took part, where great tragedy occured in the pursuit of empire.     History is not just written by the victor of the actual battles; as we've detailed across this series, we have no shortage of historical sources on the Mongol Empire; imperial approved sources, sources by travellers passing through the empire, to sources written by the peoples the Mongols crushed. Instead, the history learned in schools and passed down through historical memory and media is built on top of preferred state narratives, those made today and in the past.   Our series on the Mongol Empire concludes next week with a final afterward on Mongolia after 1368, so be sure to subscribe to the Kings and Generals podcast to follow. If you enjoyed this was want to help us keep bringing you great content, then consider supporting us on patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one. 

Visit our Podcast Network https://wrestlecopia.comFollow Tom Robinson on Twitter @TRShockFollow Ray Russell on Twitter @RasslinGrenadePlease LIKE & Follow our Facebook AccountPlease Subscribe to Patreon to help keep us going, 14 Tiers to choose from!!! https://www.patreon.com/wrestlecopiaIncludes a $5 "All Access" Tier featuring the Patreon Watch-Along Series of PPV Events, Coliseum Video collection, and so much more!Please Subscribe to our Youtube Channel for upcoming releases. New videos up weekly!DISCRETION IS ADVISED! TOM'S MOST OBSCENE COMMENTS TO DATE!We go back in time more than 3 months to an episode of the "TR Shocks the World" Wrestling Podcast that we thought may never make air. Not only is it some of the most controversial opinions and comments made by Tom Robinson yet, but as we walked into this episode with 10 minutes to prepare and no format whatsoever, it made for an interesting variety of topics that found us all over the place. It took a lot of time and effort, but alas, the final product has been finished. I present to you TR SHOCKS THE WORLD... THE LOST EPISODE!!!  Just some of the topics include… The tasteless TR-Nac invades to share what Pedro from the Real World (Season 1) and Cody Rhodes have in common. TR's version of “Tommy Rich” joins for a fun segment to talk WWE Raw, BIG E as WWE Champion, swinging C0cks, Working Memphis with Paul E., Theme Music, and more. Unpopular yet candid and potent opinions on Enzo Amore, Michael Elgin & Joey Ryan. PLUS, TR crosses the line of no return drinking and the result is the MOST OBSCENE (and offensive?) sexually explicit SIZZLIN SIX to date! Wait til' Tom gets to the TOP TWO… YIKES!!!  All throughout the show, Tom lets loose with strong comments and/or opinions on the likes of Hannibal, David Bixenspan, Bubba Ray Dudley, AJ Styles, Jay Lethal, Edge, and more!  Oh but there's more… Including, Sasha's obsession with “Frog Splash”, The Ric Flair Podcast, LA Knight standing out, NXT War Games, Going to school with Tina Fey, Mark Madden, Tom's Fight with Ric Flair, the Seth Rollins fan attack, Hannibal and Hepatitis, Rich Little, Tom's friendship with John McAdam, Dave Bixenspan, Darth Vader in a Battle Royal, King Chivas, Edge's Return being a flop, Edge vs. Miz feud, Mark Carrano and the garbage bag incident, Charlotte vs. Becky Lynch, Sasha Banks' flexibility, Ariel Helwani, Bron Breakker, Scott Steiner banned from WWE, the Road Warriors vs. Jeff Gripley & rookie Rick Steiner, Tony D'Angelo and real life mobsters, Enforcer Luciano, Bob Caudle and the dead fish, Johnny Gargano, the Gene Anderson tick, Tom hilariously spends 5 minutes coming up with the word Tourette's as he refuses to move on until he remembers the word, Paige & Alberto beating the $hit out of each other, Toxic Attraction, Von Wagner the son of Beau Beverly, the Shaker Heights Spike, Roderick Strong, “Orientals”, Bruce Prichard brown nosing, DDP & Bigelow walk into a bar, fighting Bubba Ray Dudley the mark, Kofi's Championship run throwing pancakes, Bockwinkel & Heenan throwing waffles, Will Ray grab TR's C0ck if it equals ratings?, Making out with Afa, Valvet Sky's Dating History, more shooting on Nyla Rose, Jim Ross' health, Carmella, Iiconic Iinspiration, “Booping” Kris Statlander, RK-Bro, Tom's dislike for AJ Styles the performer, Omos the Giant, misuse of Bobby Roode, Ray Rowe & Sarah Logan hunting Elk with their bare hands, Miz is cool / Maryse is a bee-otch, Ring of Honor, Reckless Youth, Rob Feinstein, the Briscoe Brothers, meeting Nick Jackson at a casino, Jay Lethal being a nozzle to Tom, enhancement extraordinaire Mike Jackson, and yes even more…  Sir back and enjoy 3 hours of unfiltered Tom Robinson goodness in this “LOST EPISODE” of TR Shocks the World! ★ Support this podcast on Patreon ★

What they consider news is a complete joke. Car stories and gas price plans. The judge reads the act to Juicy, who acts right back. The butt of jokes and and wacko award winner. Mayor Lori with Chicago's largest. Uruguay and the new energy play. Saudi has 28 years of oil left. Then what? ChyNa's future energy play in Uruguay. The small human oriented country. A national balancing act. Some confuse it with Paraguay. On purpose? Climate, seashores, economics and small population, How does this nation even exist? Spain, Portugal, colonial dominance and John Kerry. Useful information for the coming months. Clean food and good access. Time for nations to pivot South. Expansionism and the Orientals. Watch who's coming down the map. Trust in God because there will be no deals. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Armin is a damn slimey mess. Ymir pretty much calls Armin useless. Conny wants to shut her damn mouth up permanently. Ymir so badly wants to marry Christa. Armin has a flashback and then crashes into a wall. Hanna does CPR to a torso. The crowd wants The Merchant to pull out. A Titan punts a man. Mikasa makes The Merchant pull out. Orientals are exotic. Mikasa has a terrifying backstory. Eren is a terrifying kid. Die! Die! Die! Mikasa unlocks her hidden powers. Must suck to get stabbed through the heart from the back. Eren was supposed to wait at the foot of the mountain. Eren is too casual about gambling his life. Mikasa gets adopted. Eren gives Mikasa THE SCARF! Nobody: Literally Nobody: Mikasa after being wrapped around with a scarf by a 9 year old murderer: You son of a b****, I'm in love "IT'S A CRUEL WORLD, BUT I HAVE A PLACE IN IT" Zac still wants to know who the buyer was! ¯_(ツ)_/¯ Don't forget to follow at: Insta: @attackthetalkpodcast TikTok: @attackthetalkpodcast

Air Date 9/8/2021 Today we take a look at the legacy of red-lining, the building and subsequent destruction of Black communities and the health and environmental impacts of segregation. The concept of “Structural Racism” is often a metaphor, not something physical that you can touch, but that is not the case when it comes to environmental racism.  Be part of the show! Leave us a message at 202-999-3991 or email Jay@BestOfTheLeft.com  Transcript BestOfTheLeft.com/Support (Get AD FREE Shows & Bonus Content) BestOfTheLeft.com/Refer Sign up, share widely, get rewards. It's that easy! OUR AFFILIATE LINKS: BestOfTheLeft.com/Descript CHECK OUT OUR FANCY PRODUCTION SOFTWARE! BestOfTheLeft.com/Advertise Sponsor the show! SHOW NOTES Ch. 1: Environmental Racism: A Hidden Threat with Dr. Dorceta Taylor - Black History Year - Air Date 4-19-21 We're making a deadly mistake if we don't talk about environmental justice when we discuss racism and Black liberation. Ch. 2: Redlining & Climate Change: A Deadly Combination - News Beat - Air Date 4-27-21 Although the Fair Housing Act of 1968 banned redlining and housing discrimination in general, three out of four redlined communities rated "hazardous" 80 years ago are struggling economically today. Ch. 3: Monuments to Racism - Environmental Injustice on This Week in Social Justice - News Beat - Air Date 4-8-21 Guests: Catherine Flowers founder of the Center for Rural Enterprise and Environmental Justice and Amy Stelly, a designer and board member of the Urban Conservancy. Ch. 4: Environmental Racism is Real Part 1 - Tamarindo Podcast - Air Date 6-16-21 We talk to Environmental justice lawyer Claire Woods about how black and brown communities face the brunt of many environmental justice issues, the connection to racism, and what we can do to help. Ch. 5: Biden Promises To Grapple With Environmental Racism - Short Wave - Air Date 2-4-21 NPR climate reporter Rebecca Hersher talks about the history of environmental racism in the United States, and what Biden's administration can do to avoid the mistakes of the past. Ch. 6: Environmental Racism is Real Part 2 - Tamarindo Podcast - Air Date 6-16-21 MEMBERS-ONLY BONUS CLIP(S) Ch. 7: Environmental Racism: A Hidden Threat with Dr. Dorceta Taylor Part 2 - Black History Year - Air Date 4-19-21 Ch. 8: Monuments to Racism Part 2 - Environmental Injustice on This Week in Social Justice - News Beat - Air Date 4-8-21 Summary + reading from The Sum of Us on pollution in segregated cities VOICEMAILS Ch. 9: Post-Civil War Reconstruction and the occupation of Afghanistan - Dave from Olympia, WA FINAL COMMENTS Ch. 10: Final comments on how structural racism becomes personal racism and comparing Reconstruction with the occupation of Afghanistan MUSIC (Blue Dot Sessions): Opening Theme: Loving Acoustic Instrumental by John Douglas Orr  Voicemail Music: Low Key Lost Feeling Electro by Alex Stinnent Activism Music: This Fickle World by Theo Bard (https://theobard.bandcamp.com/track/this-fickle-world) Closing Music: Upbeat Laid Back Indie Rock by Alex Stinnent SHOW IMAGE: Description: An official, rectangular metal sign bolted to a telephone poll displays the image of a cropped city map with a red outlined area. Below, the sign reads "Portland's Historic Redline District." Smaller text below reads "In Portland's past, 'redlining' practices created exclusionary zones for 'Negroes and Orientals' by real estate, banking and insurance companies. Agents could lose their licenses for crossing this color barrier. Now, urban gentrification displaces low-income families, as the remaining affordable housing stock in this area disappears."  Credit: "Redlining" by radcliffe dacanay, Flickr | License | Changes: Cropped   Produced by Jay! Tomlinson Visit us at BestOfTheLeft.com

Asian American Mental Health An interview with Linda Yoon, LCSW, on specific mental health needs of Asian American clients. Curt and Katie talk with Linda about what therapists often get wrong when working with Asian clients and colleagues. We explore the model minority myth, fetishization of Asian women, and the complexity of the heterogeneous group that falls under the term “Asian American.” We also talk about steps therapists can take to better support Asian American people.  It's time to reimagine therapy and what it means to be a therapist. To support you as a whole person and a therapist, your hosts, Curt Widhalm and Katie Vernoy talk about how to approach the role of therapist in the modern age. Interview with Linda Yoon, LCSW, Founder and Co-Director of Yellow Chair Collective Linda is the founder and the co-director of Yellow Chair Collective, a multicultural psychotherapy group with a special focus on Asian mental health. Linda has over 10 years of experience in the field of social work and mental health. Before starting Yellow Chair Collective, she worked in residential and outpatient mental health clinics, domestic and intimate relationship violence programs, and affordable and inclusive housing services, often serving Asian and Asian Pacific Islanders and the immigrant/refugee population. Linda is passionate about community outreach and provides workshops on social and mental health topics including diversity, equity, and inclusion (DEI), cultural sensitivity, parenting, self and community care, family violence, refugee/immigrant issues, and Asian American mental health. Her work has been featured in the LA Times, KXN, CBS Radio, KPBS, Al Dia Politics, and Crushing the Myth. Linda also has been a panelist for KQED Forum, NPR Podcast, and USC Center for Health Journalism speaking about Asian Mental Health needs during the pandemic and anti-Asian hate crime surge. Linda is also an active committee member of NASW-CA Asian Pacific Islander Council - Southern California. In this episode we talk about: Why Asian American Mental Health is so important What therapists are getting wrong when working with Asian clients and colleagues The Model Minority myth, bias and stereotypes The lack of understanding of who Asian Americans are (and the heterogeneity of this group – there's over 20 Asian countries with different languages and characteristics) Self-gaslighting, dismissal of Asian American racism experiences Accurate assessment and important questions to ask Looking at different immigration stories, languages spoken, what culture they relate to if their families come from more than one culture The barriers Asian Americans face in seeking mental health treatment The different perspective on mental health and the understanding of body and mind Collectivism and the impact on an individual seeking mental health services How different generations may perceive mental health treatment Culturally and linguistically appropriate services The potential missing data due to Asian Americans not reporting to or trusting the census The current spotlight on Asian hate and racism, and the history of violence against Asian people Common microaggressions The importance of educating oneself and avoiding assumptions, the value of consultation Ways to help with antiracism relevant to Asian Americans Questions to ask yourself to support Asian clients and colleagues Our Generous Sponsor: Buying Time, LLC Buying Time is a full team of Virtual Assistants, with a wide variety of skill sets to support your business. From basic admin support, customer service, and email management to marketing and bookkeeping. They've got you covered. Don't know where to start? Check out the systems inventory checklist which helps business owners figure out what they don't want to do anymore and get those delegated asap. You can find that checklist at http://buyingtimellc.com/systems-checklist/ Buying Time's VA's support businesses by managing email communications, CRM or automation systems, website admin and hosting, email marketing, social media, bookkeeping and much more. Their sole purpose is to create the opportunity for you to focus on supporting those you serve while ensuring that your back office runs smoothly. With a full team of VA's it gives the opportunity to hire for one role and get multiple areas of support. There's no reason to be overwhelmed with running your business with this solution available. Book a consultation to see where and how you can get started getting the support you need - https://buyingtimellc.com/book-consultation/   Resources mentioned: We've pulled together resources mentioned in this episode and put together some handy-dandy links. Please note that some of the links below may be affiliate links, so if you purchase after clicking below, we may get a little bit of cash in our pockets. We thank you in advance! yellowchaircollective.com Yellow Chair Collective on Instagram The Inadequacy of “Asian American” as a term (article)   Relevant Episodes: Let's Talk About Race Again Therapy for Intercountry Transracial Adoptees Dr. Joy Cox: How to Stay in Your Lane to Support Diversity and Inclusion     Connect with us! Our Facebook Group – The Modern Therapists Group Get Notified About Therapy Reimagined Conferences   Our consultation services: The Fifty-Minute Hour Who we are: Curt Widhalm is in private practice in the Los Angeles area. He is the cofounder of the Therapy Reimagined conference, an Adjunct Professor at Pepperdine University and CSUN, a former Subject Matter Expert for the California Board of Behavioral Sciences, former CFO of the California Association of Marriage and Family Therapists, and a loving husband and father. He is 1/2 great person, 1/2 provocateur, and 1/2 geek, in that order. He dabbles in the dark art of making "dad jokes" and usually has a half-empty cup of coffee somewhere nearby. Learn more at: www.curtwidhalm.com Katie Vernoy is a Licensed Marriage and Family Therapist, coach, and consultant supporting leaders, visionaries, executives, and helping professionals to create sustainable careers. Katie, with Curt, has developed workshops and a conference, Therapy Reimagined, to support therapists navigating through the modern challenges of this profession. Katie is also a former President of the California Association of Marriage and Family Therapists. In her spare time, Katie is secretly siphoning off Curt's youthful energy, so that she can take over the world. Learn more at: www.katievernoy.com A Quick Note: Our opinions are our own. We are only speaking for ourselves – except when we speak for each other, or over each other. We're working on it. Our guests are also only speaking for themselves and have their own opinions. We aren't trying to take their voice, and no one speaks for us either. Mostly because they don't want to, but hey.   Stay in Touch: www.mtsgpodcast.com www.therapyreimagined.com Our Facebook Group – The Modern Therapist's Group https://www.facebook.com/therapyreimagined/ https://twitter.com/therapymovement https://www.instagram.com/therapyreimagined/   Credits: Voice Over by DW McCann https://www.facebook.com/McCannDW/ Music by Crystal Grooms Mangano http://www.crystalmangano.com/   Transcript (Autogenerated) Curt Widhalm  00:00 This episode of the Modern Therapist Survival Guide is sponsored by Buying Time,   Katie Vernoy  00:04 Buying Time is a full team of virtual assistants with a wide variety of skill sets to support your business. from basic admin support customer service and email management to marketing and bookkeeping, they've got you covered. Don't know where to start, check out the system's inventory checklist, which helps business owners figure out what they don't want to do anymore and get those delegated ASAP. You can find that checklist at Buying Timellc.com/system-checklist   Announcer  00:31 Listen at the end of the episode for more information. You're listening to the Modern Therapist Survival Guide where therapists live, breathe and practice as human beings to support you as a whole person and a therapist. Here are your hosts, Curt Widhalm and Katie Vernoy.   Curt Widhalm  00:49 Welcome back modern therapists. This is the Modern Therapist Survival Guide. I'm Curt Widhalm with Katie Vernoy. And this is the podcast for therapists about therapists about things the therapist should know and one of the topics that I think often gets overlooked in any discussion about cross cultural representation, diversity awareness and, and is something that admittedly, we here at Modern Therapist Survival Guide have done probably the bare minimum about in our four years of podcasting. Here we've had one episode about working with Asian American clients. And today we're joined by Linda Yoon, a licensed clinical social worker, and founder and all sorts of cool things over at the yellow chair collective talking to us today about things going on with the Asian American community and things that therapists should know and working with Asian American clients, especially with huge spikes in anti-Asian hate crimes and anti-Asian microaggressions. and everything in between, especially here over the last couple of years, with the corona virus pandemic going on. So thank you very much for spending some time with us today and helping us in our audience. better serve the world.   Linda Yoon  02:12 Hi, thank you. Thank you, Curt and Katie, for inviting me to speak on this topic.   Katie Vernoy  02:17 We are so excited to have you here. You and I have had a conversation and I just really respect and I'm very excited about the work that you're doing. The first question that we ask all of our guests is Who are you? And what are you putting out into the world?   Linda Yoon  02:31 As Curt introduce, my name is Linda Yoon, I'm a licensed clinical social worker in California have over 10 years of experience in mental health, social services, advocacy, mainly working with a lot of immigrants and refugee population, we're often Asian Americans. I'm also the founder and co director of Yellow Chair Collective, which is a multicultural psychotherapy group, we have a special focus on Asian mental health at this time. To answer your second question. I'm actually not sure what I'm putting out into the world currently, I'll have to see, you know, maybe in 20 years and reflect on what I have done. But however, today for this podcast, my intention is to put out inclusion and awareness of Asian American issues and mental health. And that is a goal for me today.   Curt Widhalm  03:23 One of the questions we like to ask towards the beginning of our episodes here is there's a lot of mistakes that people can make in any variety of ways. And if we can help our audience not make those same kinds of mistakes, that's one of the great services that we can offer. From your perspective, what are therapists getting wrong in working with Asian clients or interacting with Asian colleagues?   Linda Yoon  03:48 Yeah, first, I do want to share a little bit update on why this is important. Especially for therapists in America. Actually, Asians are the fastest growing population in the United States between 2020 18 Asian population grew 81%, which is even more than Hispanic population who are 70% growth. And yeah, Asian population is expected to grow past 35 million by 2060. But because Asian Americans are actually least likely group to understand and be poor their senses. So the number could be actually even more higher. And now to answer the what therapists may be getting wrong, or working with Asian clients or Asian colleagues, I mean, there are obviously, you know, biases and stereotypes that therapists of non Asian descent may have about Asian people, right? model minority myth, I'm sure you've heard about it before is a huge issue of this biases and stereotypes, whether they are good or not. model minority myth will often say Asians are smart, they are hard workers. They do not cause trouble. They do all, you know, economic sense. And it creates a lot of this homogeneous and model, that thick idea of Asian Americans are, when there's tremendous diversity within Asian American community, Asia actually has over 20 countries, East Asia, Southeast Asia, South Asia, Indian subcontinent, each with unique history, you know their languages and characteristics. And then we just get often forgotten in the media in the US. Also, maybe what I want to point out is maybe not misunderstanding or getting it wrong, but maybe the lack of understanding of who Asian Americans are, especially the community of therapists, because there's not much education, or knowledge around multicultural issues. And, you know, especially within Asian communities, so we got to be seeing more and more people with multicultural issues in our within our clients, just in society, you know, we will have a cultural cross cultural couples, families and identity issues. And there isn't really a lot of education around that. And I can give an example, perhaps in the context of Asian verti cross cultural issue that can happen, that therapists may miss. If you're a non Asian therapist, oh, no, white therapists, you know, let's say you have an Asian couple coming in. And let's say they're both East Asians. Yeah. So assumptions may be like, you know, they share a similar background, you know, and there wouldn't be necessarily assessment around, you know, what languages do they speak? What languages do they grew up with? or different cultural backgrounds, you know, what's their immigration story of their families, there may be, they're all bringing in to therapy room in their relationship, right. So I have a good friend named Susan. She's also my co director, at yellow chair collected, she has a partner, Jimmy and Jimmy and Susan are both East Asians. Now, if they go to couples therapy, because they're both East Asians, it's so easy to assume that they share similar culture, right? However, Susan is Korean 1.5 generation Korean. And Jimmy is second generation Chinese who actually also grew up with four different Chinese dialect languages. And that that created a lot of like, communication and language issues, as he grew up, that might have affected him, you know, attachment or communication style, that maybe some keys to their relationship and their relationship issues perhaps. And without education around it, we will miss it. You know, without knowledge, we don't know what to look for how to assess, and how they affect.   Katie Vernoy  07:44 So what I'm hearing is that there is such a huge diversity within this monolithic term, Asian American especially. And I read recently that it that even the term Asian American was about trying to bring together political power. And maybe that isn't quite a term that that's helpful anymore, because it does create such a monolithic perspective. And I'll link to the article in the show notes. But it's something where I'm hearing that there's a lot more questions maybe that should be asked when you're working with clients that fall under this huge umbrella so that you can actually get to some of these things. What are some of the questions that you would recommend when you're when you're setting with potentially any client of any culture but but specifically that are being left out in these conversations with Asian American clients?   Linda Yoon  08:33 I do want to note that historically, Asian American term was coined to bring Asian Americans together because before the term do us, a lot of people actually refer to their ethnic heritage. You know, I'm Japanese American, Filipino American, or if there were, it was called Orientals, which has racist connotation to it. During the time that word was coined, there were a lot of different movements like anti war movement, Black Power movement, and Asians voices were getting lost. And then there was intention to bring people together. In my opinion, there is not the best way, there are similar experiences Asian American full share, I think the term is helpful. I think what I want to point out is not forgetting that there is a lot of diversity and how they may play so kind of like you know, this band diagram share like being Asian and American, or Japanese or Korean, even though they're very close together in East Asia, they do have a difference. They speak different languages. They have different culture and South Asian and Southeast Asians who are often kind of forgotten. A lot of people think of East Asians when we say Asian Americans know that they are also included in this term. So I think it's just really about education, being mindful to be culturally sensitive, by gaining those knowledge right? I'd also released listening to people, you're individualizing as well,   Curt Widhalm  10:05 Can you give us a little bit of a deeper dive into the model minority myth? I think many of us have heard it in one capacity or another. And I think it probably just gets shortened down into kind of like that. Oh, yeah, model minority. But there's apparently a lot more to this.   Linda Yoon  10:22 Yeah. So a lot of history context is, in this term model, minority myth. A lot of people don't know about it, why it was created, why it was pushed, why is there we have to kind of go back to World War Two, actually, when Japanese internment camps happen, and they came out and they're given, you know, just a little government, a compensation or a to rebuild their life. And a lot of Japanese Americans worked hard and really rebuild their lives. Around 1960s when there was rising of civil rights, right, black Americans civil rights movement, why society media really started create this propaganda of, Oh, look, look at this Japanese Americans, they're thriving out of ashes, you know, look at them, they were, everything was taken away. And they got a little aid that black Americans also got. And they made a very successful businesses and successful people. And they will cherry pick this people write the success stories, right? To create this opposing view, to discourage and diminish the effort of civil rights movement, in 1960s. So much of America, including other people color, I say, really took this narrative, even Asian Americans themselves out of survival, right? So they want to survive. And to survive, it's just really embracing this model minority destined to have some advantage and privilege and position themselves more like, you know, quote, unquote, white, right? However, this really created this opposing there between a lot of people color, and make Asians really invisible, that Asians are not, sometimes we're like, oh, they're not people color, or they're just honorary whites, right. And they really made it difficult and harder. And that's that model, minority myth was created, not to maintain the systematic racism for all races. And the narrative was created as if the racism was just binary in a black and white. And then systemic racism doesn't exist, and they're different THERE IS THAT COUNTLESS model minority myth to put the blacks at the bottom, white Americans at the top and Asian Americans like somewhere in our chart, but not white. Not Wow. Yeah. So that really asked to how Asian American experience has been dismissed. And that was not taken seriously for a long time. And that led a lot of self gaslighting dismissing of their personal rates and experiences, because like, Asian Americans, especially East and South Asians, who really embraced this model, minor e myth, live up to pressure to this myth,   Katie Vernoy  13:09 What are the questions that you would ask a new client coming in to make sure that you understand the different elements of their story and the uniqueness of their experience?   Linda Yoon  13:18 I mean, there is definitely standard intake a lot of people use as a therapist, and I would like to always ask, you know, their cultural background or ethnicity and kind of go beyond that, you know, immigration story, their immigration stories, you know, do they identify themselves in the culture, cultural biracial cultures that I have seen in my clients, sometimes, they might look in a past more like one ethnicity more, but they actually family or relate to more to another culture they grew up in. So kinda like that aspect, you know, just not have assumption. Now biases asking, and how was it growing up by culturally, you know, how was language book in the family? Because it makes difference in the relationship dynamic, you know, with different speaking languages at home, like I had a client whose parent was Japanese or Korean, and they spoke in English, and then, you know, they never really got to really learn each other's language. So that was kind of hard, you know? And that how did that impact that? So we wouldn't know unless really go deep into their, you know, cultural history, immigrants history, like, how did they How did that family resettle? Because that also has that identity, generational identity that they bring where the immigrants, were they refugees, you know, one of the reasons they moved, right, so all those questions that could be considered   Curt Widhalm  14:51 What kind of barriers do Asian Americans face in seeking out mental health services?   Linda Yoon  14:58 So Asian Americans are Actually, three times less likely to seek out mental health services in the US. So, you can see how little the service is utilized by Asian Americans. First there is lack of understanding of what mental health is, because it can be very poor and concept. In many traditional Eastern medicine, wellness confirm body and mind is a balance of body and mind concept is connection between body and mind in traditional Western concept of mental health and separating, right, that mental health and physical health, so it really wasn't in Asian people to capillary Asian medicine vocabulary, when this concept of mental health in a Western psychology was introduced. So that's one of them. And there's also cultural collectivism, which values family community over individual needs. Many Asian Americans as you grew up in a household that don't really talk about mental health, or emotions in general, and it can, when you seek out mental health services, it can seen as kind of personal failure, that not just on you, but also as a family earlier, it brings shame to the family, because whatever you do, whatever you represent, is not just a reflection of you, but also your family and community. So a lot of Asians will comment, not seeking our mental health services earlier was afraid of how their family will perceive it. And if they will bring shame to the family and their community. This is really true, especially for the first generation immigrants, and then older generations. But I do want to note that second American born, younger generations are more open, and perhaps more westernized, you say, and have more understanding of mental health. And they're utilizing mental health more and encouraging older generation to seek out help and it's needed. Some other external barriers that I might point out is for those who need therapy services, in their native language, or they need a therapist that understands the culture, because the issue is very cultural. There just isn't enough, culturally or linguistically competent service providers and programs out there. And I mentioned earlier that Asians are less likely group to understand or report to US Census, because it has historical context to it like Japanese and campaign, that census was used against them. So census means that you get representation, right, and you get funding. So when we don't know who's there, the funding and resources do not go there. So there is this lack of research done on Asian mental health and funding for the programs that Asian Americans need. So those are some barriers, I will say that are more prominent.   Katie Vernoy  17:55 When we're looking at Asian Americans seeking mental health services, I just think about it, you know, and Kurt nodded to this earlier in the episode, just how much there could be a huge need right now, given all of the anti Asian hate crimes that microaggressions and just terrorism, I mean, like there just seems like there has been big attacks on Asian Americans. And maybe some of it has been more of a spotlight because of, of the time and that the the kind of worse. I think, as a society, we're trying to pay attention to this more. So we've got the model minority myth that basically made this experience invisible, but there's also kind of the objectification of Asian women and the fetishization that occurred. Can you talk with us a little bit about what that is?   Linda Yoon  18:47 Yeah, definitely. There has been a fetishization of Asian woman like historically that a lot of times Asian woman was seen as no going again perpetrator foreigner right, like foreign exotic in some rumors know about Asian woman's body. And I think it really has to do with military like wars, right, where military personnel will go for a long time, you know, Korea, China, Philippines, and then they you know, they needed you know, quote, unquote, they will call comfort woman or they call it a prostitute, but I wonder if they had a choice to do so. They all really added up to this idea of Asian woman because model monetary myth also said, you know, Asian woman's are quiet, obedient. Just Good, good woman. If you want a non troubling woman and give your sexual pleasure is Asian woman so that that narrative, you know, with the military, seeing woman, Asian woman's exotic husband there, and I'm not sure why he was invisible because there's a lot of movies that also fantasize Asian woman, right? Yeah, I've heard penetrating that ideas. And I personally got stories to a lot of Asian woman will have the stories that this you know, creepy old man will come and talk about how they always want to be with an Asian woman, like, out of nowhere. And I know I'm not the only one a lot of Asian women actually do share similar experiences on that. And it's led to the spouse shooting right at once a shooting in March, he really associated the shooter associated Asian woman, as sexual beings in I think he may have statements something about that he wants to eliminate, kill all sexual because he has sex addiction. So he has sex addiction, and then he blamed that on Asian woman. So there are some narratives that came out that he stated around sexual distractions he was trying to fight off, and he blamed Asian woman, associated Asian spouse, you know, with a lot of sexual services. And that was one of the his intention of going to Asian spouse and creating this mass shooting killing of eight people.   Katie Vernoy  21:11 I feel like I know, enough to kind of know what I don't know a little bit. And so I just wanted to get from, from your perspective, what you're seeing what you're hearing what Asian Americans are facing today, because I think therapists need to know. And they need to be prepared to support their clients in in the sessions that they're having with them.   Linda Yoon  21:30 How difficult it is a lot more awareness, especially with anti Asian hate crimes getting more attention. But I do want to note that racism and violence against Asians always been in the US history for centuries. And some notable things that people don't know about as there were anti Chinese movement that causes massacres and lynching of many Chinese people in 1800s. All the way to Chinese Exclusion Act, and more. You know, with the visor model, minority myth narrative, I think that narrative really try to make Asians struggles really invisible. Because like, oh, they're doing so well, right. And although there always been this discrimination and racism, it wasn't really shown. And that really caused a lot of Asians to invalidate their own experience dismissible. They want to experience this because nobody did the media and why society didn't really believe in racism against Asians. And actually, as the pandemic started, like, it's officially started recording. In America, there were a lot of hate crimes being reported, especially shared through social media. However, media didn't really get that on like, there wasn't really attention to it. And it was when the shooting in Atlanta that killed eight people, six Asian woman, that's when media actually really started. agonize, but for many Asians, the rise of hate crimes were very distressful. Even before, it was almost like we had to wait for mass shooting to happen to get some attention. Wow. Yeah, we sell attention and of anti Asian racism, and the hate crime rising made a lot of Asian Americans reflect on their everyday quiet, you know, racism microaggressions, you know, we can say, and as we know, micro aggression is like a paper cut, right? It's like a small paper cup, but you get so much the wound become bigger, and it actually really hurts and it can get infected. Right? And for many, many years, microaggression against Asians were considered acceptable, or even funny, like, I internalize it myself, too, and made myself by identity as Asians, you know, some kind of joke and then people laugh about it. I'm like, okay, but inside of myself, it doesn't feel right and no, I so, I can share some common microaggressions that Asian people do get very most common one is like, Where are you from? Right, because we're professional foreigners, you know, no matter how many generations you have been here, you're a third fourth, fifth generation, you still have the Asian Look, you're not from here, right? And then not taking answer like oh, I was born in the US as an answer. It's like no, where are you really far off? And sometimes, you know, without the person, you know, letting the other person know like, they struggle with English you just say oh, you speak good English. It's not like usually a compliment unless the person you know says something about it insecurity about English, or Asian look the same. Or I'm not attracted to Asian boys. That's a big one. As if that's a preference right for the whole, putting hallways like this regarding whole race just because of race. Or assuming all Asians are good at math. All It seems like a good myth. It really overlook a lot of students who really hate math or not good at math, and not be able to get the proper health. And big one that I shared earlier is you know, Asians are homogeneous monolith, I definitely got some comments like, Oh, where are you from? Right. And I actually was born in Korea. So when they like, Oh, where are you born? And then I'm like, Oh, I see. I was born in Korea. And they start talking about how their niece was adopted from China. Like, that's a poor cultural connection that has no relevance to what I'm talking about. So as if that connection was appropriate, you know, yeah. So my hope is that there will be continual dialogue and education around how harmful motto My name is, has been for everybody, and the stereotypes and biases that come with it, as we really try to validate the Asian experiences that have been on Santa invisibles for a long time. So and that's, I think, May, there's a lot of different things Asian Americans really struggle today. But I think that's one of the main things that this stereotypes and biases are harmful and hurt people.   Curt Widhalm  26:13 For a lot of clinicians who may not have much experience of working with Asian American clients, and their first Asian American client overcome some of these barriers that you've talked about. They finally, you know, feel, hey, I'm going to seek out some services. For those clinicians in those first sessions. There's probably a lot of opportunities to just stumble all over yourself trying to fit in all of these questions in the first place. And trying to say, you know, hey, I've listened to Linda's episode with Curt and Katie. And there's both kind of this taking what's going on with them right now, in all of this current Zeitgeist of what's going on all of the Asian hate, that's, you know, being finally kind of seen in a consistent way across media, social media. What's the best advice that you can give those clinicians kind of in that first experience, as they are trying to create a good therapeutic environment for those clients that invites them back to therapy and isn't just kind of reinforcing some of this mental health divide that exists here,   Linda Yoon  27:30 I believe it will be really balanced of, you know, doing work, to be aware of knowledge and education of, you know, Asian American culture, and also not having any assumptions of the client who comes in who's, who stood in front of you, right, like the basic therapeutic therapy process, like hear their story. Now, there are so many different intersectionality, of individual and Bellamy's story that we might not, we might miss it, we have preconceptions of who they are. So but then we also don't want to not have any cultural background, right? So I think it's just really about balance all of it. But if you don't know a lot about Asian culture, and you know, hopefully, you're committed to it, but you have this client that you just don't have a lot of knowledge at this point. How is it just hear the story and be mindful not to ask the client to be a teacher, though, because it really puts a lot of burden on the client to teach their culture. So really, really hard lineup, like finding that balance, listening, understanding, but also not putting that burden? Unfortunately, I don't think there's a simple answer to it. But if you are present, and you are listening, and doing your own research and understand the consultation, if you need to, I think that will be a good place to start   Curt Widhalm  28:57 Broadening that out for even some of the more savvy clinicians or clinicians who might be more familiar with some of the nuances here. What's kind of the best way to support Asian clients and larger Asian American community for mental health professionals right now.   Linda Yoon  29:13 Best way to support Asian clients and larger Asian American community right now? is being proactive on being anti racist. Like I want to make a point that and being anti racist is not same as not being racist. Yes, it's a proactive term. It's a proactive way of approaching values that work towards fighting racism. You know, not being racist, just not being racist means that you know, I'm avoiding racist situation. I'm not making racist statements. You know, it's very neutral, non active, it doesn't really add to, you know, any work of eliminating racism and we are just holding into Asian American issues because There has been on the news on the media. In the last year, we saw with George for us that there were a lot of attention towards racism against black Americans. And this year, not so much corporate anymore. And Asians racism against Asians will lose interest. And then I can still, I can see the media is covering less and less, even though it is still happening. But the racism because media is not covering, it doesn't go anywhere. It still exists, people still experiences, trauma happens. And fighting and speaking out against racism is not a trend. Right. So regarding the topic, I'm speaking up today, the question I want to ask people is, ask yourself, how am I going to support and be inclusive of my Asian clients and colleagues, now invest in my career, and it really comes down to one thing, being mindful of studying the culture and getting to know the person individually, and really just being less open to listen and learn? I think really being teachable learnable is the biggest thing and ask if you need to, like, Is there something you need individually? or do some research google it different ways that Asian clients or Asian colleagues may want to be supportive? I mean, there's definitely fundraise for anti Asian hate crime prevention, right? Like, I think donations are good way, and just letting people know, hey, like, I'm thinking of you. One thing that I do want to point out is like, if you haven't spoken, this one particular agent, colleague, you know, that you have for years, you know, don't just you know, are polluters contact, it just feels a little impersonal. And then there are some agent clients, actually, and other people that are here to me that they felt a little bit like out of blue, a little insensitive. It's like, now this is a time that you make connection, like you didn't try it for years. So we do want to be mindful that but if you have a relationship with this particular colleague or community, yeah, let them know your support or get involved, really educate yourself on Asian cultures and how it is impacting the Asian cultures or an Asian American culture.   Katie Vernoy  32:17 Yeah. I really liked that advice. It's something where we had some similar advice with Dr. Joy Cox came on and talked about intersectionality, as well as kind of how to support diversity and inclusion. And, and that was one of the things she was saying is like, build real relationships. You know, that's really important. And, and I think that's, that's what you're saying as well. It's like, reach out to the people you actually have relationships with, whether it's therapy clients, or colleagues or friends in that caring, connected way, not as a checkbox or not as like, Hey, can I pick your brain on what's going on in the world right now? Because I think either of those things are very impersonal and harmful. Yeah, definitely. So to summarize kind of what I am hearing, because I think this is this is very, very, very helpful. Thank you, Linda, I think being able to to hold the space for each person's experience is unique, there's going to be a lot of complexity there. You don't say Where are you from? I was, you know, even though that's one of the things that that may be important for therapists to know. But maybe what's your cultural heritage? Is there, you know, is there an immigration story that's relevant to you and your family, kind of being able to get to a place where you can learn more about this individual in front of you, and understand the uniqueness of their experience? And then do research and not have them teach you about all of their culture? Because I think that's important. I just, I'm reflecting on some of the conversations I've had with Asian colleagues, clients, friends, and there is so much that I didn't know about the Asian experience in the United States that I've started learning more about, especially the model minority myth, fetishization and kind of the exotic nature of for Asian women. I think there's just so much that is happening just all over the place that we've been so unaware of. It's been hidden. It's been, it's been invisible. And so I'm so glad we've had this conversation. And I just really encourage people to reach out like you had suggested within their relationships to, to learn more about that person's experience and to support them in whatever way we can. Yeah, definitely. Where can people find more about you? Because this has been very helpful. I'm sure there's gonna be folks that want to learn more about what you're doing and potentially seeking out some consultation.   Linda Yoon  34:40 Yeah, I mean, you can definitely find more about us at yellow chair collected calm. As a psychotherapy group. We do provide individual couples family therapy for all ages. We also run Asian American teen and adult support groups where Asian American teens and adults can come together and learn about how their Racial, intergenerational trauma and Asian American experiences has been. And we are also actively providing trainings and consultation right now to government sectors, corporations, nonprofits, communities on creating dialogue and, and learning about Asian American culture. All of our Asian Americans need to be acknowledged and acknowledged in our communities and workplaces. We have trained therapists that can lead this conversation in safe manner. And we also provide individual consultations for any clinicians who are working with Asian clients and community with any capacity. Thank you.   Curt Widhalm  35:40 And we will include links to yellow chair collective and where you can get more information as well as our past episodes about working with the greater Asian American Pacific Islander communities. And you can find those in our show notes at mtsgpodcast.com, be sure to follow us on our social media as well or we'll continue to share some resources in being able to support the AAPI community. And check out the therapy reimagined conference website where you can get all the latest updates on our little conference that we're putting on at the end of September, here in the Los Angeles area and hybrid streaming to wherever you may be. So check that out at therapy reimagined conference calm. And until next time, I'm Curt Widhalm with Katie Vernoy and Linda.   Katie Vernoy  36:32 Thanks again to our sponsor Buying Time   Curt Widhalm  36:34 Buying Times VA's support businesses by managing email communications, CRM or automation systems, website admin and hosting email marketing, social media, bookkeeping and much more. Their sole purpose is to create the opportunity for you to focus on supporting those you serve while ensuring that your back office runs smoothly with a full team of vas gives the opportunity to hire for one role and get multiple areas of support. There's no reason to be overwhelmed with running your business with this solution available.   Katie Vernoy  37:03 Book a consultation to see where and how you can get started getting the support you need. That's buyingtimellc.com/book-consultation.com once again, buyingtimellc.com/book-consultation.com.   Announcer  37:19 Thank you for listening to the Modern Therapist Survival Guide. Learn more about who we are and what we do at MTSGpodcast.com. You can also join us on Facebook and Twitter. And please don't forget to subscribe so you don't miss any of our episodes.

Our featured interview tonight is with Rob Dickey. Rob is a part-time pipe maker living in Denver, CO. He started learning wood working and metal working in high school, and makes beautiful artisan quality pipes in both English and Danish-inspired shapes. Rob also plays guitar, and he will be featured in our music segment as well. At the top of the show, we have another installment in our series on three must-try tobaccos within a specific genre. Tonight's tobacco style is English-Oriental blends.

1968年美籍日裔學者市岡裕次(Yuji Ichioka)和他在柏克萊大學的華裔同學艾瑪·朱(Emma Gee)創辦了“亞裔美國人政治聯盟”，同時也創造了“亞裔美國人” (Asian American) 這個英文詞組。 之前，媒體習慣上把這個群體稱為“東方人” Orientals。

Tuesday, 13 April 2021, 4 – 5pm A talk by Prof Edhem Eldem (Collège de France) as part of the School of Languages, Literatures and Cultural Studies Research Seminar Series in association with Trinity Long Room Hub. All webinars take place at 4pm. Presenters speak for a maximum of 45 minutes, followed by a Q&A. From Chateaubriand to Owen Jones, and from Washington Irving to Jean-Léon Gérôme, travellers, poets, artists, novelists, and architects have greatly contributed to the rediscovery of the Alhambra in the 19th century, thus feeding into the development of modern tourism, romanticism, medievalism, and, perhaps most of all, orientalism. The predominance of this Western phenomenon has masked the fact that the monument was also visited by increasing numbers of “Orientals,” from Moroccan envoys to Ottoman diplomats, and from Maronite pilgrims to Arab and Turkish intellectuals. Tens of such visitors can be tracked down through the signatures and comments they left in the Alhambra's visitor's book, kept since 1829. Thanks to this unique source, combined with the personal writings of some prominent visitors and reports published in the local press, one can reconstitute the fascinating story of an alternative discovery, that of the Alhambra by the alleged heirs of the civilization it represented. Edhem Eldem is a professor at the Department of History of Boğaziçi University and holds the International Chair of Turkish and Ottoman History at the Collège de France. He has also taught at Berkeley, Harvard, Columbia, EHESS, EPHE, ENS, and was a fellow at the Wissenschaftskolleg zu Berlin. His fields of interest include the Levant trade, funerary epigraphy, Istanbul, the Ottoman Bank, archaeology and photography in the Ottoman lands, Ottoman first-person narratives, Westernization, and orientalism. Selected publications: French Trade in Istanbul in the Eighteenth Century (1999); A History of the Ottoman Bank (1999); The Ottoman City between East and West: Aleppo, Izmir and Istanbul (1999, with D. Goffman and B. Masters); Pride and Privilege. A History of Ottoman Orders, Medals and Decorations (2004); Consuming the Orient (2007); Scramble for the Past: A Story of Archaeology in the Ottoman Empire (2011, with Zainab Bahrani and Zeynep Çelik); Camera Ottomana. Photography and Modernity in the Ottoman Empire (2015, with Zeynep Çelik); L'Empire ottoman et la Turquie face à l'Occident (2018). His latest work on the subject, L'Alhambra, à la croisée des histoires, is scheduled for publication at les Belles Lettres, Paris, in May, 2021.

Happy Monday yo, lots to say so lets get to it. 1. So upset at these racist, misogynistic domestic terrorists. A white dude killed a bunch of Asians women due to his own lack of being able to get some. When will we realize that portraying Asian women as sex objects (geisha, Orientals, sucky sucky love you long time) and tired tropes puts them in the line of fire? 2. Incels (involuntary celebates) are the next biggest domestic threat to stability in Canada and the US after Qanon. Do not sleep on these dudes, they are dangerous, angry and ready to do something stupid. And unrelated; 3. My getyours goal for the week: Work on posting 100 peices of content per day across 7 different platforms. My Morning push is broken down into 8 - 10 pieces already so hey, only 90 more to go. And a big shout our to the homey Kapok who broke 2000 plays on his #sleepyeyes video I shot and edited for him. I'll be shooting that one out with some links later today! ❤ ya, and thanks for being a part of this journey with me! . .. ... .. . #getyours #successfuelsthebeast #makeithappen #begrateful #morningpush #dubgee #beastvan #beastvanrecords #racism #endhate #domesticterrorism #incels #proactive #contenthustle #$1.80strategy #garyvee

Everything in life is in a constant state of tension.  In fact, I don't know how you could experience and understand life without these tensions.  The Orientals call this Yen and Yang.  The ancient Greek Philosophers called this the Unity of Opposites. Hot v. cold.  High v. low.  Good v. bad.  Life v. death.  Light v. dark.  Heavy v. light.  How would you know what hot is if you had nothing to compare it to; i.e. cold?  How would you know what life is if you had nothing to compare it to; i.e. death?  How would you know what light is if you had nothing to compare it to; i.e. darkness? In this episode we'll consider the dynamic tensions between one extreme and it's opposite.  What I hope you'll learn is that these tensions are vital to life and must be kept in balance.  Recognizing when something is out of balance is a skill that will drive your success in life.

Kathleen opens with an introduction to her new Dolly Parton cardboard standup, excited that her Stevie Nicks standup will now have company in the Pub. She toasts her new guest with a Tito’s Vodka pickle shot and a Busch Latte, explaining how the popular Anheuser Busch beer originally gained its new nickname.Kathleen updates us on her Episode 2 expose regarding Jerry Falwell Jr.’s scandalous yacht photo, providing commentary on Jr.’s follow up radio interview that caused him to be removed from the board of Liberty University.Kathleen shares that she’s had some quarantine summer fun discovering and then following Annie Lennox’s Instagram account.Uncharacteristic Controversy from Kathleen’s Idols: In an uncharacteristic move, 2 of Kathleen’s favorite singers have come out speaking against the government’s handling of the COVID-19 Pandemic. Stevie Nicks spoke with Rolling Stone, putting out an urgent call for people to wear masks in an effort to help slow the spread of the disease and warning that if she contracts COVID-19 she will most likely never sing again. Kathleen then gives a shoutout to Anita Baker for being an amazing singer and general badass in life. The conversation turns to Dolly Parton, who was emboldened in an interview with Billboard Magazine relating to the “Black Lives Matter” movement stating that “of course Black lives matter,” which was a move that could shock the generally conservative world of Country Music. Dolly also discusses her 2018 decision to remove the word “Dixie” from her “Dolly Parton’s Dixieland Stampede” in an effort to be more sensitive to patrons who are not supportive of the ideology of the Confederate South. Kathleen’s Trip to Dolly’s Hometown: Kathleen describes her girl’s weekend in Pigeon Forge, Tennessee to celebrate the release of her Netflix Special “Bothering Jesus.” Her group attends the Dixieland Stampede, and Kathleen discusses how she and her friends had to choose between the “North” or the “South” side of the arena, and how strange it is to be served an entire 3-course meal that requires no utensils in an area that smells like horse manure. Kathleen and her friends then attend Dolly’s concert the following night to benefit her Imagination Library, which is nothing that they anticipated. Kathleen tells listeners to download Dolly’s “Those Were The Days” album for something fun to listen to.Controversy In Sports Team Names: Kathleen discusses her support for the Washington Redskins officially changing their name, and then moves into the history of other organizations including professional teams and schools that have changed their team names to be more racially sensitive: Stanford University transitioning from the Indians to the Cardinals, Pekin Illinois high school were known as the “Pekin Chinks” as covered by the Baltimore Sun in a 1994 article. The school used “Mr. Banboo” as their mascot, and it wasn’t until the mid-1970’s that the name was transitioned to the “Dragons” amidst great student protest. Kathleen then discusses additional racially insensitive team names throughout American history, such as the minor league baseball Atlanta Crackers, the Negro Southern League’s Atlanta Black Crackers, in 2010 Akron Ohio’s East High transitioned from the Arabs to the Orientals, and are now more appropriately known as the Dragons. Kathleen continues to review more unbelievable team references, including the 2002 University of Northern Colorado “Fighting Whities,” and the Wahpeton, North Dakota’s “Wahpeton Wops.” Save The Post Office (USPS): Kathleen discusses her love for the Post Office, included in her bit “The Post Office,” and how amazing both the service and her mail carrier Ben are to work with. She talks about the importance of keeping the Post Office, and reviews their sponsorship of Lance Armstrong’s cycling team and the fallout as documented in ESPN’s 30 for 30 series “Lance.” Kathleen discusses her USO Tour that included Lance Armstrong and her interaction with him.What to Watch This Week: Kathleen has been streaming many ESPN “30 for 30” episodes, including Bruce Lee’s “Be Water.” She also recommends watching Dan Rather’s “The Big Interview” on AXS tv.Mystery of the Week: Kathleen discusses the history of the Jersey Devil.

Eruch Jessawalla - Jul 23, 1987

Today we are led to believe that the fight between religion and science is something new. We are told that it is a radically new idea that the earth originated through spontaneous causes. And we are taught that ancient people only believed in God because they couldn't explain natural phenomenon.  NOTHING could be further from the truth! These ideas were prevalent in many civilizations, including Ancient Greece. The Greeks not only believed in a God that revealed truths to mankind and an afterlife where we would be held accountable to Him for our choices, they understood the need for worship and holy places to make us more virtuous and pure.  This two-part podcast series first introduces you to the key words and ideas that clarify these religious debates, then it takes you into ancient writings to explore them and see how the religious debates we see around us are nothing new--they are actually very old.  Listener's Guide: Use the time stamps below to skip to any part of the podcast.  2:42  Mantic defined 5:35  Sophic defined 9:05  "Harmonizing" them 14:47  Civilizations "created by God"  17:05 Mysteries of Eleusis 19:55  Musaeus 24:40  Religion was institutionalized   25:45  Creation as an act of God  Quotes from this episode: All quotes from “Three Shrines: Mantic, Sophic, Sophistic” by Stephen D Ricks, Donald W. Parry and Hugh Nibley found in The Ancient State: The Rulers and the Ruled MANTIC “The Greek word Mantic simply means prophetic or inspired, oracular, coming from the other world and not from the resources of the human mind.” “‘Vertical' Judaism, i.e. the belief in the real and present operation of divine gifts by which one receives constant guidance from the other world.” “It supplies the element of hope in our lives by assuring us of the reality of things beyond.” “Those who share the Mantic hope of things beyond, whatever those things may be, are in a very real sense a community of believers, just as Christians, Jews and Moslems form a fellowship of ‘the People of the Book,' because of their belief in inspired books—even though they may not agree as to which books are the inspired ones.” “None is more insistent on the need for revelation than Plato. Plato was the greatest champion of the Mantic.” *Revelation, supernatural, duality, what's to come SOPHIC “The Sophic, on the other hand, is the tradition which boasted its cool, critical, objective, naturalistic and scientific attitude; its Jewish equivalent is called ‘horizontal' Judaism—scholarly, bookish, halachic, intellectual, rabbinical. All religions seem to make some distinction.” “On the other hand, the Sophic society unitedly rejects the Mantic proposition, and it too forms a single community.” *Reason, materialism, here and now, naturalistic SOPHISTIC “Sophistic came to be identical with Rhetorical, that is, a pseudothought form which merely imitated the other two in an attempt to impress the public.” “HARMONIZING” SOPHIC AND MANTIC “Whoever accepts the Sophic attitude must abandon the Mantic, and vice versa. It is the famous doctrine of Two Ways found among the Orientals, Greeks and early Christians—if you try to compromise between them you get nowhere, because as one of the Apostolic Fathers points out, they lead in opposite directions.” “It is when one seeks to combine or reconcile the Sophic and the Mantic that trouble begins.” MANTIC IN HISTORY “Each great civilization thought of itself as having been carefully planned in the beginning, all its rites and patterns handed down from above, a complete, perfect structure, planned in detail from the beginning as the faithful reflection of a heavenly prototype present in sacred books of great antiquity. Over against this, the Sophic presented a theory of the evolution of man from his primitive beginnings, following ‘natural laws,' a theory which armies of dedicated researchers have failed to make even momentarily watertight to this day; not that it mig...

March 2019. Finally a standard episode with them good old segments! (and some of the same old chatter) 0:02:45 Local News0:17:00 Global News0:28:00 Other entertainment0:41:40 Dwarf Fact0:47:50 Games and Hobby1:26:00 Epic Moment

Josep Maria Romero no havia sentit a parlar mai del Ladakh. Corria l'any 1976 i juntament amb el bon amic, Miquel Fletcher, s'havien afegit al corrent d'occidentals que flu

Guest: Desun Oka The Kepler Space Telescope has discovered thousands of exoplanets—perhaps some of them are ripe for future human colonies. But is colonialism the right framework to think about humanity's expansion into the cosmos? Or is it a problematic concept mired in our own Eurocentric/Amerocentric mythologies? Historian Desun Oka helps me discuss how colonialism is reflected in science fiction at large, whether the Space Force an extension of manifest destiny, and why Vulcans are the Orientals of Star Trek. Follow us on Twitter: Michael: @Miquai Desun: @desunoka

Dit keer alleen met Frits Jonker want Vic van de Reijt is een weekje op vakantie. Thema dit weekend is Arabica. Je hoort muziek van Art Neville, Elvis Presley, France Gall, The Orientals en Het Cocktail Trio

In Discriminating Sex: White Leisure and the Making of the American ‘Oriental' (University of Illinois Press, 2018), Amy Sueyoshi argues that Americans did not always regard Chinese and Japanese in the U.S. as pan-ethnic “Orientals” in ways that are familiar to Asian Americans today. Rather, this conflation occurred against a backdrop of troubling stereotypes that enabled white Americans in turn-of-the-century San Francisco to explore changing ideas and practices of gender and sexuality. Sueyoshi uses a wide variety of sources including newspapers and magazines, morgue and court records, novels, plays, and oral history to reconstitute differing images of Chinese and Japanese American men and women, while at the same showing that their lives defied these misrepresentations. In this conversation, Sueyoshi shares insights from Discriminating Sex, and talks about her journey through academia and activism in pursuit of equity for queer Asian Americans both on and off the page. Ian Shin is C3-Mellon Postdoctoral Fellow and Lecturer in the History Department at Bates College, where his teaching and research focus on the history of the U.S. in the world and Asian American history. He is currently completing a book manuscript on the politics of Chinese art collecting in the United States in the early 20th century. Ian welcomes listener questions and feedback at kshin@bates.edu.

In Discriminating Sex: White Leisure and the Making of the American ‘Oriental’ (University of Illinois Press, 2018), Amy Sueyoshi argues that Americans did not always regard Chinese and Japanese in the U.S. as pan-ethnic “Orientals” in ways that are familiar to Asian Americans today. Rather, this conflation occurred against a backdrop of troubling stereotypes that enabled white Americans in turn-of-the-century San Francisco to explore changing ideas and practices of gender and sexuality. Sueyoshi uses a wide variety of sources including newspapers and magazines, morgue and court records, novels, plays, and oral history to reconstitute differing images of Chinese and Japanese American men and women, while at the same showing that their lives defied these misrepresentations. In this conversation, Sueyoshi shares insights from Discriminating Sex, and talks about her journey through academia and activism in pursuit of equity for queer Asian Americans both on and off the page. Ian Shin is C3-Mellon Postdoctoral Fellow and Lecturer in the History Department at Bates College, where his teaching and research focus on the history of the U.S. in the world and Asian American history. He is currently completing a book manuscript on the politics of Chinese art collecting in the United States in the early 20th century. Ian welcomes listener questions and feedback at kshin@bates.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Discriminating Sex: White Leisure and the Making of the American ‘Oriental’ (University of Illinois Press, 2018), Amy Sueyoshi argues that Americans did not always regard Chinese and Japanese in the U.S. as pan-ethnic “Orientals” in ways that are familiar to Asian Americans today. Rather, this conflation occurred against a backdrop of troubling stereotypes that enabled white Americans in turn-of-the-century San Francisco to explore changing ideas and practices of gender and sexuality. Sueyoshi uses a wide variety of sources including newspapers and magazines, morgue and court records, novels, plays, and oral history to reconstitute differing images of Chinese and Japanese American men and women, while at the same showing that their lives defied these misrepresentations. In this conversation, Sueyoshi shares insights from Discriminating Sex, and talks about her journey through academia and activism in pursuit of equity for queer Asian Americans both on and off the page. Ian Shin is C3-Mellon Postdoctoral Fellow and Lecturer in the History Department at Bates College, where his teaching and research focus on the history of the U.S. in the world and Asian American history. He is currently completing a book manuscript on the politics of Chinese art collecting in the United States in the early 20th century. Ian welcomes listener questions and feedback at kshin@bates.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Discriminating Sex: White Leisure and the Making of the American ‘Oriental’ (University of Illinois Press, 2018), Amy Sueyoshi argues that Americans did not always regard Chinese and Japanese in the U.S. as pan-ethnic “Orientals” in ways that are familiar to Asian Americans today. Rather, this conflation occurred against a backdrop of troubling stereotypes that enabled white Americans in turn-of-the-century San Francisco to explore changing ideas and practices of gender and sexuality. Sueyoshi uses a wide variety of sources including newspapers and magazines, morgue and court records, novels, plays, and oral history to reconstitute differing images of Chinese and Japanese American men and women, while at the same showing that their lives defied these misrepresentations. In this conversation, Sueyoshi shares insights from Discriminating Sex, and talks about her journey through academia and activism in pursuit of equity for queer Asian Americans both on and off the page. Ian Shin is C3-Mellon Postdoctoral Fellow and Lecturer in the History Department at Bates College, where his teaching and research focus on the history of the U.S. in the world and Asian American history. He is currently completing a book manuscript on the politics of Chinese art collecting in the United States in the early 20th century. Ian welcomes listener questions and feedback at kshin@bates.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Discriminating Sex: White Leisure and the Making of the American ‘Oriental’ (University of Illinois Press, 2018), Amy Sueyoshi argues that Americans did not always regard Chinese and Japanese in the U.S. as pan-ethnic “Orientals” in ways that are familiar to Asian Americans today. Rather, this conflation occurred against a backdrop of troubling stereotypes that enabled white Americans in turn-of-the-century San Francisco to explore changing ideas and practices of gender and sexuality. Sueyoshi uses a wide variety of sources including newspapers and magazines, morgue and court records, novels, plays, and oral history to reconstitute differing images of Chinese and Japanese American men and women, while at the same showing that their lives defied these misrepresentations. In this conversation, Sueyoshi shares insights from Discriminating Sex, and talks about her journey through academia and activism in pursuit of equity for queer Asian Americans both on and off the page. Ian Shin is C3-Mellon Postdoctoral Fellow and Lecturer in the History Department at Bates College, where his teaching and research focus on the history of the U.S. in the world and Asian American history. He is currently completing a book manuscript on the politics of Chinese art collecting in the United States in the early 20th century. Ian welcomes listener questions and feedback at kshin@bates.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Discriminating Sex: White Leisure and the Making of the American ‘Oriental’ (University of Illinois Press, 2018), Amy Sueyoshi argues that Americans did not always regard Chinese and Japanese in the U.S. as pan-ethnic “Orientals” in ways that are familiar to Asian Americans today. Rather, this conflation occurred against a backdrop of troubling stereotypes that enabled white Americans in turn-of-the-century San Francisco to explore changing ideas and practices of gender and sexuality. Sueyoshi uses a wide variety of sources including newspapers and magazines, morgue and court records, novels, plays, and oral history to reconstitute differing images of Chinese and Japanese American men and women, while at the same showing that their lives defied these misrepresentations. In this conversation, Sueyoshi shares insights from Discriminating Sex, and talks about her journey through academia and activism in pursuit of equity for queer Asian Americans both on and off the page. Ian Shin is C3-Mellon Postdoctoral Fellow and Lecturer in the History Department at Bates College, where his teaching and research focus on the history of the U.S. in the world and Asian American history. He is currently completing a book manuscript on the politics of Chinese art collecting in the United States in the early 20th century. Ian welcomes listener questions and feedback at kshin@bates.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.” In this episode, we talk about Durkheim’s reactions to the reactionary right, and how his view about Jews may have informed other aspects of his thought; we talk about the Chicago schools idea of assimilation, which, as Goldberg argues, begins with recognizing the “marginal man” as a key character of the Modern era and ends with a vision of diversity and collaboration; we talk about the two different ways Karl Marx depicted Jews and their relationship to capital and to European history; and we talk about how the Jew or rather, the figure of the Jew continues to serve “as an intermediary for self-reflection in our own time.” Daveeda Goldberg is a PhD candidate in the Department of Humanities at York University, in Toronto, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices

Top Saskatchewan and Canadian bureaucrat Thomas Shoyama dies. Thomas Shoyama was born in Kamloops, British Columbia on September 24, 1916. Shoyama graduated from the University of B.C. with economics and accounting degrees. However, the racist climate prevented him from working in his profession. For example, the 1935 decree of the B.C. legislature read, “Be it resolved that this house go on record as being utterly opposed to further influx of Orientals into this province.” Instead, he worked for the Japanese newspaper New Canadian. After the Japanese bombed Pearl Harbour in 1941, Shoyama and the newspaper were relocated to the deserted town of Kaslo, B.C., one of five towns used as internment camps for Japanese Canadians. Shoyama joined the Canadian Intelligence Corps near the end of the war and left in 1946 as a sergeant. While visiting Saskatchewan, he heard CCF Premier Tommy Douglas speak. With Shoyana’s education and smarts, the Saskatchewan government was happy to hire him and by 1950 Shoyama had moved up the ranks to be one of the top bureaucrats in the province. When the province became the first to create Medicare, Shoyama and colleagues drafted the appropriate legislation. When Ross Thatcher’s Liberals took power in 1964, Shoyama was one of 70 Saskatchewan bureaucrats to take top jobs in Ottawa. Between 1974 and 1979, Shoyama rose to the top as Canada’s deputy finance minister. In 1980, he made his way back to B.C. to teach at the University of Victoria. In addition to many awards, Shoyama became an Officer of the Order of Canada in 1978 and received Japan’s Order of the Sacred Treasure for his contributions to the Japanese Canadian community in 1992. Shoyama died on December 22, 2006 in Victoria. See acast.com/privacy for privacy and opt-out information.

It's week 26 and we are officially half way through year one of Barstool Radio. This week we kick the show off with caleb making a fashion statement. The #1 caller on terrestrial and satellite radio calls in and brings an energy to the show that only the legendary Rico Bosco can. Barstool Sports' newest employee Michael Rapaport calls into the show to talk about the new gig and he compares his and Dave's hate for LeBron James. Dave give his take on the death of Otto Warmbier, and Mike Francesa gets in trouble for saying the word "Orientals". Pat McAfee comes in studio and brings the heat as usual, especially when a Satanist comes in studio to tell the guys about his religion. Mike Portnoy Esq. joins the show as part of his Father's Day Gift, which he asked for from Dave, and tells incredible stories about his ongoing problems with the USPS and Timberland Boots. A caller tricks Mr. Portnoy into saying the word "Chicago". The best college football player of all time, Herschel Walker, joins the show and discusses his incredible athletic career and his absurd daily workout routine.

Welcome to The Nameless Collective Podcast, hosted by Naveen Girn, Milan Singh & Paneet Singh - a trio of historians and storytellers fascinated with South Asian and Canadian History. In the first episode, we set the context for early South Asian migration to Vancouver, Canada. The “White Canada Forever” movement, race riots, Sant Teja Singh, and Chiquita bananas make an appearance.Episode References:Mary Alpuche from the Belize Archives & Records Service.Johnston, H. J. (2014). The voyage of the Komagata Maru: The Sikh challenge to Canada's colour bar. UBC Press.Kazimi, A. (2011). Undesirables: White Canada and the Komagata Maru: An Illustrated History. Douglas & McIntyre.Ward, W. P. (2002). White Canada forever: Popular attitudes and public policy toward Orientals in British Columbia. McGill-Queen's Press-MQUP.Hansard Index: Parliament of Canada/Parlement du CanadaThe Nameless Collective Podcast Season 1 is a Canadian History podcast produced by JugniStyle.com and Manjot Bains, with additional sound engineering by Devinder Singh. The show is hosted and researched by Naveen Girn, Milan Singh and Paneet Singh in Vancouver, Canada. Music: A Melodic Shade of Blu ft. Keerat Kaur, by WiseChild.For photo references and more information on the show, visit thenameless.co. Send your history questions and comments to team@thenameless.co.Follow The Nameless Collective Podcast on Instagram, Twitter, and Facebook, and use hashtag #thenameless.Subscribe to The Nameless Collective, a Canadian history podcast, available on Apple, Google, Spotify, Stitcher, and wherever you find your podcasts. South Asian History and Vancouver History.

This week James Legge and Tobias Zuser take a look at a creditable and hard-earned point for Eastern in the ACL, and get a call from a South Korean football expert on what lies in store for them in their next fixture. They'll also discuss a big win for HKFC, a great run of form for Sandro, and a let-off for the Pegasus goalie. Why should the HK women's team be worried about their qualifying group? What's with Kitchee's local player problem? And is "The Orientals" really a good nickname? Share your opinions with us at podcast@offside.hk! DON'T MISS A NEW EPISODE ANY MORE: Subscribe to our podcast via iTunes or any other podcast platform by searching for "Hong Kong Football Podcast" in the directory.

Jeremy runs for mayor, police pull people over to give them ice cream, a woman dares to dream of being a truck driver, and after-school Satan clubs are coming to a school near you.     SHOW NOTES Follow Jeremy McLellan Comedy on Facebook Trumped up Burn the uniforms! Trump warns about NUCLEAR WEAPONS Trump calls Asians “Orientals” “I don’t throw babies out, believe me.” Poorly Summarized News Police can’t pull over drivers to give them gifts Stupid shit my friends post Women can be truck drivers Headline of the week After-school Satan club Eye candy Artist/activist JR in Rio Women Are Heroes Face 2 Face JR Wikipedia   Special Guest: Jeremy McLellan.

Mundofonías May 2016 #9 - Encuentros y solidaridad - Encounters and solidarity Diversos encuentros afrocaribeños, flamencogermánicos, galaicolatinos y orientales, solidaridad musical con los refuciados y mención especial al festival The Spirit of Tengri, en Kazajistán Different musical encounters: Afro-Caribbean, Flamenco-German. Galician-Latin and Orientals, musical solidarity with the refugees and a special mention to The Spirit of Tengri festival in Kazakhstan. Baba Zula & Mad Professor - Gerekli seyler (Duble oryantal) Gerardo Núñez & Ulf Wakenius - Philia (Logos) Tambours Croisées - A ti féfé (Tambours Croisées) Víctor Prieto - Rosa (The three voices) Víctor Prieto - Muiñeira for Cristina [+ Cristina Pato] (The three voices) Cristina Pato - Fandango: Prueba de fuego (Latina) Kengo Saito - Sakura variations, part 2 (Japanistan) Refugees for Refugees - Chomolungma (Amerli) Refugees for Refugees - Fawq alna khel (Amerli) Guo Gan & Emre Gültekin - Chanson d'amour de Kang Ding (Lune de jade)

Jeff Adachi's The Slanted Screen (2006) examines the portrayal of Asian men in American popular film and television. Mike is joined by Rita Su to discuss the documentary, whitewashing, yellowface, and inscrutable "Orientals".Learn more about your ad choices. Visit megaphone.fm/adchoices

Special Guest: Jeff AdachiGuest Co-Host: Rita SuJeff Adachi's The Slanted Screen (2006) examines the portrayal of Asian men in American popular film and television. Mike is joined by Rita Su to discuss the documentary, whitewashing, yellowface, and inscrutable "Orientals".Support The Projection Booth on PatreonLike The Projection Booth on FacebookFollow The Projection Booth on Twitter 

Mundofonías #4 Jul 2015 - Afroaméricanos y orientales - Afro-Americans and Orientales Suenan raíces africanas desde Mali, Madagascar y, al otro lado del charco, Haití, Brasil y clásicos del blues. Después nos vamos viniendo desde oriente, pasando por China, Armenia, Turquía y Grecia. We begin with African roots from Mali, Madagascar and, on the other side of the pond, Haitíi, Brazil and blues classics. After that, we come back from the East through China, Armenia, Turkey and Greece. BKO Quintet - Comment ça va (Bamako today) Teta - Dralako avao (Blue tsapiky) Chouk Bwa Libète - Pawol jatibwa (Se nou ki la!) Russo Passapusso - Matuto (Dutty Artz Mix) - (The Rough Guide to psychedellic samba) Blind Boy Fuller - Truckin' My Blues Away No. 2 (Take 2) (The Rough Guide to East Coast blues) Blind Willie McTell - Mama, Let Me Scoop For You (The Rough Guide to East Coast blues) Carl Martin - Old Time Blues (The Rough Guide to East Coast blues) Sonny Terry - Harmonica Stomp (The Rough Guide to East Coast blues) Barbecue Bob - Yo yo blues (The Rough Guide to Barbecue Bob) Red Chamber - Madly riding (Gathering) Vardan Hovanissian & Emre Gültekin - Hrant Dink (Adana) Derya Türkan & Renaud Garcia-Fons - Dokuz sekiz (Silk moon) Savina Yannatou & Primavera en Salonico - Calin Davullari (Songs of Thessaloniki) (Savina Yannatou & Primavera en Salonico - Inchu Bingyole mda (Songs of Thessaloniki)) Radio Círculo (Madrid, ES) Radio Universidad de Guanajuato (MX) Multicult.fm - das Weltkulturradio (DE) 88vier (Berlin/Potsdam, DE) Radio UNAM (México DF, MX) UABC Radio (Baja California, MX) Ràdio País (Gasconha, FR) RCFM - Radio Crónica Folk Musical (ES) Rádio Filispim (Galiza, ES) Groovalización Radio (FR) Ràdio Klara (València, ES) Radio Universidad de Atacama (CL) Radio Artigas (UY) Radio París-LaPaz (BO) TTRadio (ES) Radio Universidad de Puerto Rico (PR) Radio Kolor (Cuenca, ES) Radio Universidad Autónoma del Yucatán (MX) Radio Filarmonía (Lima, PE) Radio Aukan (CL) Radio Inter S'cool (GP) Radio Educación del Mayab (MX) Rádio Zero (PT) Radio Universidad de Concepción (CL) Radio Universidad de Salamanca (ES) Onda Polígono (Toledo, ES) Onda Campus (Extremadura, ES) WLCH Radio Centro (Pennsylvania, US) Radio Isora (Canarias, ES) Radio Sonora Internacional (CO) Radio Fuga (Madrid, ES) Radio Camino (ES) La Voz de Guamote (EC) Mundofonías Radio (ES) OK Radio (VE) Almargen Radio (Andalucía, ES) Unicauca Estéreo (CO) FM Folklórica del Paraná (AR) Hamburger Lokalradio (DE)

shit again, orientals, tom cruise and brad pitt, religion, jean claude van dam the bum, facelifts, airplane crashing game

Pastor Andy Davis preaches an expository sermon on Galatians 3:22-29, and the point of how God frees sinners through Christ's redemptive work. - SERMON TRANSCRIPT - In John Bunyan's classic allegory of the Christian Life, Pilgrim's Progress, a book that Charles Spurgeon, the great Baptist preacher read at least once a year for 50 years. And you think, how could you read the same book over and over? But it's such a powerful, scripturally saturated allegory of the Christian life. It begins with a man named Christian, who is desperately under conviction that he lives in the City of Destruction, and he's got a terrible burden on his back, and he's reading this book open in his hand, and the more he reads, the heavier his lamentations and sighs and weariness grows, and he's worried and concerned that he's going to come under the wrath of God, he's going to come under the judgment of God. And he can't find any rest, even sleep doesn't ease his heart. His wife doesn't... Actually, she makes it worse and it just gets terrible, and finally, he meets a man named Evangelist. And Evangelist points to a way to begin running to find the answers, a light in a wicket gate and he goes running, and he's got this terrible burden on his back, and he's yearning for deliverance from this. And as he's going along on the road that Evangelist told him to go on, he meets a man named Mr. Worldly Wiseman. Mr. Worldly Wiseman counsels him that he needs to go to the Town of Morality, where he can get some help with that burden on his back. He will meet a man there, named Legality, who is an expert at helping people get those kinds of burdens off their backs. But in order to get to the Village of Morality, Christian has to leave the path that he's on and start traveling a different way. By the way, in Pilgrim's Progress, never leave the path, always big trouble when you leave the path. And so, he leaves the path and he's going after the Town of Morality and he's trying to climb up this hill. And the hill becomes a mountain, it becomes a towering mountain, it starts to loom over him, even kind of folding back over him, and he's looking up with terror, and he's distressed, and in anguish and there's... He doesn't know where to go, he's paralyzed. Can't go forward another step, as though the mountain is there to fall on him and crush him. And moreover, from the top of the mountain, there are these terrible flashes of lightning and peals of thunder, and just the terrors coming on him. He's just standing there, he doesn't know what to do. And then comes Evangelist, again, a second time, praise the Lord. But he's not looking too happy with Christian at that moment. And he fixes a severe look on his face and he scolds him for leaving the true path. And he said, "No one ever got their burden off by going to the Town of Morality. And Legality cannot help you, all he can do is increase your burden." Well, this has been a common journey for many that are struggling with the terror of Judgment Day. The terrors of the wrath of God, the terrors of facing a holy God covered with sin. And they try through morality, through legal observances to try to ease their conscience, but it only gets worse. In 1732, there was a man, a young student, named George Whitefield. He was the son of a tavern owner and he enrolled in Pembroke College in Oxford, England. Only 17 years old, he soon joined a club, a group of other Christians, who were very serious about their Christianity, very serious. They were so meticulous and their pursuits of the moral precepts of Christianity, that they were called the nickname, The Methodists, was meant to be an insult at that point. George Whitefield became more and more concerned about his soul, and he started fasting, depriving himself of sleep, depriving himself of warm clothing in the winter. Laying out in the snow through the night, depriving himself of healthy foods. It got so bad that his hands actually started turning black. He couldn't get up the stairs into his dorm room, he was crawling up the stairs. People were afraid that he would soon die, which he probably would have, except that someone gave him a book, written by Henry Scougal, called 'The Life of God in the Soul of Man.' It saved not only his life, but it saved his soul. And in that booklet, it taught him the basic truths of Christianity, the basic gospel of Christ, the doctrine of the New Birth, through faith in Jesus Christ, through trusting in the finished work of Christ on the cross and his resurrection, we can have eternal life, we can be born again, and we can live an entirely new kind of life. And he was born again, and he spent the rest of his life preaching, preaching the New Birth and the freedom that Christ alone can give. Now Tim Keller, in his comments on the book of Galatians and specifically, the section we're looking at today, said this, "Many Christians, though not all, testify that when they first became aware of their need for God, they went through a time of immaturity, in which they became extremely religious. They diligently sought to mend their ways and to do religious duties, to clean up their lives. They made tearful surrenders to God at church services. They gave their lives to Jesus, they asked him to come into their hearts. But so often, they were really only resolving to be very good and religious, hoping this would procure the favor and blessing of God. At this stage, they tended to have lots of emotional ups and downs, like children, feeling good when they made spiritual commitment and then feeling despondent when they failed to keep a promise to God, they felt a great deal of anxiety." Now, as we come to Galatians 3:23-29, we come to the culmination of this phase of Paul's argument. On the true gospel versus the legalistic gospel of what we've been calling the 'Judaizers.' Some false teachers, who came to Galatia after Paul preached the gospel and planted those churches there, he left and then they came afterwards. They claimed to believe in Jesus and in the gospel of Jesus, but they said, "You have to be circumcised, you have to keep the law of Moses in order to be saved." And so, they're trying to mix Jesus and Moses together in an unholy recipe for salvation. In this chapter, we've seen in Galatians 3:1-5, Paul begins with the Galatians' own experience when Paul came to their towns and preached the gospel, and how they had heard with faith the gospel. Simply hearing by faith, they believed and the Holy Spirit was poured out on them and they received the gift of the Holy Spirit. "You remember how it was," he said, "having begun by the Spirit, are you now perfected by the flesh?" "By human efforts at keeping the laws, is this how you're going to make it the rest of the way?" And then he turns from their experience to the Scriptures. He proves how Abraham, the father of the Jewish nation, was justified by faith in the promise, not by the law. He believed God and it was credited to him as righteousness. On the contrary, those who try to keep the law and be justified by the law, be forgiven of their sins by the law, are under a curse. For it is written, "Cursed is everyone who does not continue to do everything written in the law." All the law, all the time, or you're cursed. But thanks be to God for Jesus, Amen? He became a curse for us, so that he might redeem us from the curse of the law and give us the gift of the Holy Spirit, and adoption, and the inheritance through Abraham. We have seen all of that. So now the question in front of Paul, and he's been answering it and now he continues to answer it, is what then is the purpose of the law? Why did God, centuries after Abraham, give the law of Moses? What was he trying to do? I. The Law Was Our Jailer and Guardian, to Bring Us to Christ And so, we're going to see now, in this text, the purpose of the law, and we're going to focus, first and foremost, on how the law was a jailer and a guardian to bring us to Christ. So if the law couldn't save our souls, why was it given? Now, there are many answers to this question. I'm not saying that the answer we're giving now is the only reason for the law. There are multiple reasons why God gave the law to the human race, to the Jews and to the human race. But here we're going to focus on the issue of salvation. And he's going to bring up these themes... The law as a jailer, and the law as a custodian or guardian. Now, according to Paul's argument here, the law had a temporary role to play, both in an individual's life, I think, and also in redemptive history. The law is here for just a while until something happens, and then, in that role, you don't need it anymore. There is that time aspect that he has here. Now, God was very wise in giving us the law. There's nothing wrong with the law, the law had a very good purpose. But the direct salvation of sinners was not one of the purposes of the law. That's not why God gave it, else God has failed, else Christ died needlessly, as we've already seen. So he's answering the question of the role of the law here. In Romans, he defends the law a little more clearly and directly. In Romans 7:7, he says, "What shall we say then? Is the law sin? Absolutely not." So the law is not sin. Actually, five verses later, in Romans 7:12, he says, "So then, the law is holy, and the commandment is holy and righteous and good." There's nothing wrong with the law. But here, in Galatians 3, Paul is revealing some of God's purpose in giving the law. And he's emphasizing that once faith in Christ comes, the law doesn't play that role anymore. That time is over, it's done. Now, we have to step back for a moment, and I've already hinted at it, but we have to ask a question. Is Paul speaking personally about individuals or is he speaking nationally about the Jews? It's a very important question. We have to try to understand that. In Romans 7, very plainly, Paul is speaking personally. He's talking about his own experience with the law. "Once I was alive, apart from the law. But when the commandment came," he says, "sin sprang to life and I died." He's speaking very autobiographically, very personally. But here, in Galatians 3, it's not so clear. It seems at least possible that he's speaking more in terms of redemptive history, big picture, about the function of the law in the history of the Jewish nation. Or he may be speaking, as in Romans, about the law, in terms of individual salvation. Both of those are valid answers, both of them are valid themes. And we can see the importance of understanding each. The law had a role to play in the lives of individual sinners, Jews or Gentiles, and the law also had a role to play in the history of the world, through the history of the Jewish nation. In both cases though, once the era of faith in Christ comes, the law no longer plays those roles, either for the individual or for the nation as a whole. For the individual sinner, Jew or Gentile, the law plays a role in making the sinner despair of personal righteousness. And then, bringing the sinner, despairing in personal righteousness, bringing the sinner to faith in Christ. The law has that role. For the Jewish nation, the law played a role in preparing a setting for the Jewish Messiah to come, to set the Jews apart as a special nation with walls or barriers around them. Circumcision, dietary regulations, all of the ceremonial law, the special days and seasons and years, all of those things identified the Jews as what we would call a peculiar people, and gave a Jewish context for the Messiah to be born into. "Once the era of faith in Christ comes, the law no longer plays those roles , either for the individual [despairing the sinner of personal righteousness] or for the nation as a whole [preparing a setting for the Jewish Messiah to come]." We have to understand both of those things. Either way, once Christ comes, that time is over. That time is over. So let's first look at this issue of the law as jailer. And by the way, on the nation, we also know that even the national history of the Jews ends up being a laboratory for individual salvation. That we Gentiles can watch what happened to the Jewish nation, how they behaved under the law, how they could not keep it, how they constantly were violating it, how the Lord was continually sending prophets to warn them and bringing judgements and they still didn't keep the law. So we can step aside, just as individuals, and say, "We're the same." What person has ever read the Book of Judges and not found your own struggle with sin in that book? You're not allegorizing, you're just saying, "I have the same kind of cycles going on in my own life." And we can see that connection with the whole Jewish nation. So, they actually are somewhat intertwined. The Jews as a nation and then, individual salvation. But let's zero in on this issue of the law as a jailer, and that's very much on the personal side here. Verse 23. Before this faith came, we were confined under the law, or locked up, some would say. Imprisoned, until the coming faith was revealed. This is a time orientation, before this faith came. So we're following the flow of the argument of Galatians. Paul is speaking of individual experience of law and salvation. Look back at verses 21 and 22. Try to get the flow here. You always want to get these things in context. “Is the law, [verse 21,] is the law therefore contrary to the promises of God? Absolutely not. For if a law had been given that was able to give life, then righteousness would certainly come by the law. But the scripture has imprisoned everything under sin's power, so that the promise by faith in Jesus Christ might be given to those who believe.” You see, it's very individual there. It's got to do with individual salvation. As individuals believe, then the promise comes to those individuals. So, the law is not the enemy of God's promise. Not at all. Actually, both law and promise work together in the providence of God and in the saving power of God to bring individual sinners to faith in Christ. They both have a role to play. Now, the law has no power to bring about the ultimate end of salvation, has no power at all to bring about the purpose of eternal life and a blessed, reconciled relationship with almighty God. It has no power to do that. Has no power to make a single person on earth righteous. Rather, God intended in some amazing way to imprison everyone on earth, not just the Jews, under sin's power, that we would realize that we are powerless to save ourselves. This imprisonment under sin and the law would continue until Christ came and set us free. So we're locked up by the law, powerless to escape, until at last, Christ comes to set the sinner free. So verse 22 makes it plain that once faith in the promise of life in Jesus Christ comes, the imprisonment ends for those who believe. Verse 23 just picks up the flow. Verse 23, "Before this faith came, we were confined under the law, imprisoned, until the coming faith was revealed." This is the law as a prison warden or a jailer. So the law functions very negatively here. It instructs us what sin is. It actually provokes and draws out sin from us and then, it condemns us for the sin that it has drawn out. That's what the law does. It defines sin. It provokes or draws out sin and then it condemns sin. That's it. Notice that not listed in there is saves from sin, or transforms the heart. It does not have power to do those things. The law teaches us God's righteous standards. Once we have violated them, it locks us up and we are as though we are on death row, waiting for the condemnation to come. And the law cannot speak a word of mercy to us. It's not in its power to do so. It has no power to speak mercy to us. And so, the law teaches us God's morality, its righteous standards. Look at the 10 commandments. "I am the Lord, your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me. You shall not make any idol, neither shall you worship any idols. You shall not take the name of the Lord, your God, in vain. Remember the Sabbath day by keeping it holy. Do all your work in six days and rest on the seventh, for God made heaven and earth in six days and rested on the seventh. Honor your father and mother. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bare false witness against your neighbor. You shall not covet anything that belongs to your neighbor." Ten commandments. They're essentially negative, for the most part. You shall not, you shall not. For the most part, they're negative. Jesus, when asked about the law, summarized all of the law, not just the 10 commandments, but 600 commandments and more, summarized under two positive headings... Two positive headings. The first and greatest commandment of the law is this, "You shall love the Lord, your God, with all your heart, with all your soul, with all your mind and with all your strength." The second commandment, he said, is like it, "You shall love your neighbor as yourself." So that's the law. The 10 and two. Now, these commandments describe God's righteous heart, his righteous expectations. Those commandments and hundreds of others are pure and altogether righteous, it says in Psalm 19. But we find that we cannot obey them. We cannot keep these commandments, we find we cannot obey them because the law actually draws sin out from us. It gives our wicked, rebellious hearts a chance to rebel and be wicked. If there were no law, there could, by definition, be no transgression. We'd be permitted to do anything we wanted. If we were permitted to do anything we wanted, then there would be no violations, there would be no Judgment Day, no commandments. The law comes and shows us God's righteous standards and our inner sin nature rises up to challenge his right to give us those commands. Challenges it. In Romans 7, Paul especially speaks of the 10th commandment. I think the 10th commandment's very powerful, "You shall not covet." You shall not covet, there should be inside of you no motions of jealousy toward another human being for any advantage or benefit they have in life. You shall not set your desire on anything else, anything that belongs to your neighbor. Their spouse, their possessions, their house, their car, their... Doesn't mention cars, but you know by extension. I don't know, chariots, donkeys. I mean, anything that they own, anything at all, you shall not have motions of your heart to go out, shall not fantasize toward what it'd be like if you could live in that house or if you could have that promotion that you deserved and they got it. Never any motions of coveting. Paul talks about what the law did to him in Romans 7:7-11, he said, "What shall we say, then? Is the law sin? Absolutely not. Indeed, I would not have known what sin was, except through the law, for I would not have known what coveting really was, if the law had not said, 'Do not covet.' But sin, seizing the opportunity afforded by the commandment, deceived me and through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead. Once I was alive, apart from the law, but when the commandment came, sin sprang to life and I died. I found that the very commandment that was intended to bring life, actually brought death. For sin, seizing the opportunity afforded by the commandment deceived me, and through the commandment, put me to death." That's how it works. Paul was free in the manner of coveting until the law came into his mind, he learned what coveting was and then, now he's coveting left and right. "Filled with all kinds of covetous desires," he said. How does this work? Well, imagine a father brings home a big cardboard box, okay? Puts it in the corner with a bunch of other boring papers and his coat and it just sits there. Kids walk by, don't give it a second look. But say instead, he brings that box, puts it in the center of the table and puts a big sign on it, saying, "Absolutely do not look in this box." What happens then? Temptation happens next, is what happens. If it goes on long enough, someone, looking left and looking right, is going to open that box. So the commandment brings out the desire, it brings out the sin, that's what the law was meant to do. In Romans 5, "The law was added, so that the trespass might increase." It's very counter-intuitive there. We would think that the law was given so there'd be less sin, that's not what's going on. He wants you to see it. And then, the law condemns you, because all sin deserves the death penalty and you're put on death row 'cause you're not killed instantly. God and his mercy gives you time to repent, but you're on death row now and the law is your jailer. Verse 23, "Before this faith came, we were confined under the law, we were imprisoned until the coming faith was revealed." "So the commandment brings out the desire, it brings out the sin, that's what the law was meant to do.... It's very counter-intuitive there. We would think that the law was given so there'd be less sin, that's not what's going on. He wants you to see it." John Stott, commenting on this, said this, "After God gave the promise to Abraham, he gave the law to Moses. Why? Well, he had to make things worse before he could make them better. The law exposed sin, it provoked sin, it condemned sin. The purpose of the law was to lift the lid off of man's respectability and disclose what he really is underneath, sinful, rebellious, guilty, under the judgment of God and helpless to save himself. And the law must still be allowed to do this God-given duty today. One of the great faults of the contemporary Church," says Stott, "is the tendency to soft-pedal sin and judgment. We must never bypass the law and come straight to the gospel. To do so is to contradict the plan of God in biblical history. No man has every appreciated the gospel until the law has first revealed him to himself. It is only against the inky blackness of the night sky that the stars begin to appear, and it's only against the dark background of sin and judgment that the gospel shines forth." Our age, here in America, our culture, our age has very little sense of the law as jailer. And I fear it's because the Church is not preaching the fullness of the counsel of God here. Very few evangelists and pastors are preaching clearly the terrors of the law. The terrors of eternal condemnation for all who are judged, condemned on Judgment Day. People think of themselves as basically a good person or basically good people, but the law, if they understand it properly, exposes them as deeply, truly rebellious to the core of their being. I think we don't do it, as we're sharing our faith, because it's uncomfortable to do. It's painful to do, to show someone their sin. Now, we ought to do it as those who are under the same terrors, if it weren't for Christ. But we need to do the law work in people's hearts. So how do you do it? I would suggest, if you want to evangelize, memorize what I just gave you a few minutes ago, a simplified outline of the 10 commandments, memorize it. Secondly, memorize the two great commandments, you could do it in an afternoon, memorize the 10 and two. For extra credit, memorize the legal commentary on two of the 10 commandments by Jesus. Now, Jesus is a legal expert and his comments on the 10 commandments will be important for us. When? On Judgment Day. Why? 'Cause he's the judge that's going to be sitting on your case. Is that of interest to you? The fact that the judge who will be sitting on your case had some comments to make on the 10 commandments. Where did he make those comments? In the Sermon on the Mount. So I would suggest that you memorize this, as well. "You have heard that it was said to the people long ago, 'You shall not murder,' and anyone who murders will be subject to judgment, but I tell you that anyone who says to his brother, 'Raca', is in danger of the fire of hell. Anyone who says 'you fool' is in danger of the fire of hell." Now you're like, "Who is he to make that comment? If you just say some insult, 'you fool', you're in danger of the fire of hell? Who is Jesus to make a comment like that?" John 5 says that the Father has entrusted all judgment to him. He will be sitting on your case. And he says he's not just looking for, "Did you consummate the act?" But were there motions toward murder in your heart? Have there ever been unholy motions of anger in your heart toward another human being? Have you acted on it by saying something harsh? By a hard action toward them? God, the Father, Christ, the judge, puts that all under one file, calls it murder. And says you are in danger of the fire of hell. He then goes on to talk about the commandment on adultery. "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery in his heart." ,"If your right eye cause you to sin, then gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell." Again, the same thing, he's intensifying the law. Now, you may say, "This doesn't seem right." But think about it. The 10th commandment, what part of you is the judge looking at, to decide whether you broke the 10th commandment? What part of your body do you use to covet? Is it not the heart? Is it not the internal part of you? Jesus is just saying the same goes for all of them. God's looking at the heart, he's looking at, "Do you have other gods?" He's looking at, "Do you take the name of the Lord in vain?" He's looking at what you're doing with the law at the heart. Later, in that same chapter, Matthew 5:48, he sums it all up with this sweeping statement. "You must be perfect therefore, as your heavenly Father is perfect." Moral perfection is required for heaven. Now listen, friends, future evangelists, present evangelists, if you're doing the work of the law here, you're going 10 plus two, the two commandments, who can say they've loved God with every fiber of their being, every moment of their lives? Who can say that? Who can say they've sacrificed everything they had for their neighbors and others? Who can ever say that? No one can make it through that net. By the time you get done, I've seen it happen time and time again, the person you're witnessing to says, "No one can keep that, no one's perfect." It's like, "Yes, you got it." But you have to be perfect. Now, they may disagree with that, doesn't matter. It will matter for them, but the truth is you must be as perfect morally as God to go to heaven, and the law tells you, you're not. Jesus goes beyond that in Matthew 12:36, he says, "I tell you that men will have to give an account on the Day of Judgment for every careless word they have spoken." Full record of all of your words are conveniently kept for you, you'll meet it on Judgment Day. I remember witnessing to someone, he said, "I don't remember everything I said yesterday." It's like, "It's all right, God does. He's got it all down." And you get seeing people's eyes, they start getting bigger and bigger. It means you're actually doing some evangelism now. I saw once a bumper sticker, "Christ is the answer," and then you see this sarcastic question "What's the question?" I'll tell you what the question is, "How can a sinner like me stand before a Holy God like him and survive?" Christ is the answer to that question, he's the only way we can. And so, we have to make this clear, we have to make the Great White Throne Judgement clear. Revelation 20, "Then I saw a Great White Throne and him who's seated on it, and earth and sky fled from his presence and there was no place for them. And I saw the dead, great and small, standing before the Throne and the books were opened and another book was open, which is the Book of Life. And the dead were judged according to what they had done, as recorded in the books. And the sea gave up the dead that were in it and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death and if anyone's name was not found written in the Book of Life, he was thrown in the lake of fire." It's our job, dear friends, as evangelists, to make these things vividly clear to unbelievers. And if you are an unbeliever, you're invited here today. It is presently my privilege to make these things vividly clear to you. The law is a jailer because it does not speak a single word of comfort to you in all of this. Not a single word, can only condemn, condemn by justice. We need to tell people the truth. This is the truth. But once someone receives the truth of the law and Judgement Day and eternity in hell, but hasn't yet understood the gospel of grace through faith in Christ, they may immediately try to earn salvation by resolutions and extreme efforts and asceticism. Church history is full of those stories. I don't think we see much of it in our culture around because the law isn't being preached like it should be. But some people not quite coming to Christ yet, they try to earn their own salvation. Thus, the law brings someone to Christ because before the law came, the sinner didn't know he or she needed a savior. So the law tells the bad news, so that Christ can tell the good news. Verse 23, "Before this faith came, we were confined under the law, imprisoned, until the coming faith was..." What? "Revealed, revealed." Faith in Christ has to be revealed, like it was to Simon Peter at Caesarea Philippi. In Matthew 16, "What about you?" he said, "Who do you say that I am?" Simon Peter answered, "You are the Christ. You are the son of the living God." And Jesus said, "Blessed are you, Simon, son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven." So the Father in heaven has to reveal Christ. Faith is a synonym for Christ here, in this verse. Until Christ is revealed. He uses faith because that's the principle by which we receive the gift of salvation through Christ, but it's really Christ that's being revealed. And it's revealed in the gospel that Christ has all the righteousness you need to survive Judgment Day and he's willing to give it to you as a gift. He uses the verb later in our text, 'clothed with Christ'. He is willing to put a robe, a beautiful robe of righteousness on you, as a gift. 2 Corinthians 5:21, "God made him who had no sin, [Christ] to be sin for us." He was clothed with our defiling wickedness on the cross, so that in him, we might become the righteousness of God. Or as Galatians 3 put it, "Christ redeemed us from the curse of the law by becoming a curse for us. As it is written, 'Cursed it is everyone who's hung on a tree.' He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith, we might receive the promise of the Spirit." Before this faith is revealed, though, the sinner's dead in transgressions and sins, the law makes that plain. The law is also a guardian. It's a separate word used here, interesting word. Verse 24, "So then, the law was our guardian until Christ, so that we could be justified by faith." Now the metaphor shifts a bit. He uses a second word, a different image, 'paidagogos' is the word here. From the Greek word for child and lead. One who leads a child. So like a nanny or something like that, but it's not an exact parallel in our culture. Back then, a wealthy, estate-owning individual would hire a highly-trained, maybe Greek slave, a philosopher, Greek slave, who would be the paidagogos, the guardian, the tutor, school master, etcetera, for the children who were underage. And so, he would have the responsibility to take care of these sons on a daily basis, train them, instruct them, discipline them, protect them from harm. His discipline could be quite harsh as needed. He was training them. They were children. Now, one day, they would come into their inheritance. They were sons of noblemen and they would come into their inheritance, but when they were children, they needed the guardian, they needed the school master. The idea is wanting a protective oversight given to boys, who are minors and needed protection and training. The law then kept the Jewish nation identifiable and protected and safe and not pagan, not melting away into pagan... Remember all those things in Ezra and Nehemiah about intermarriage and the children don't even speak the language of Zion. They're not even speaking Hebrew. What's going on? The desire is to keep the Jewish nation identifiably Jewish and protected until the Messiah was born, next chapter, of a woman, born under the law and fullness of time, Jewish, okay? But once Jesus comes, you don't need circumcision or dietary regulations or any of those ceremonial laws anymore. That's done. You don't need to identify the Jews as a nation anymore, now that Christ has come. So that's what he's talking about here. So individually, then, the law serves as a tutor and a guardian, bringing immature individuals to Christ, so they can be justified. Bringing an immature nation in redemptive history to the time in redemptive history when Christ will be born as a Jew. So the law trains, it instructs, it protects, but it doesn't justify. Faith alone in Christ justifies. "The law trains, it instructs, it protects, but it doesn't justify. Faith alone in Christ justifies." II. The Age of Faith in Christ Has Come, the Jailer/Guardian Has Gone So now, good news, the age of faith in Christ has come and the jailer and guardian has gone. Look at verses 25 through 27. "But since that faith has come, we are no longer under a guardian, for you are all sons of God through faith in Christ Jesus." Verse 27, "For as many of you has been baptized, have been baptized in the Christ, have put on Christ." So nationally, once the Jewish nation and redemptive history at the right time, Christ born, once that came, the nation has grown to maturity, they don't need the guardian of the law anymore. Child becomes a man. And so, when Jesus was born and grew, presented to the Jewish nation, time for the law as a shaper of Jewish national identity had ended. The law brought the Jewish nation to Christ. Christ brought salvation, then, to the Jewish nation, but only to those who would believe in him, those were the true sons of Abraham, as he said very plainly in his ministry. So the era of the guardian is over, no more ceremonial laws. Later, Paul's going to say to the Galatians, "I'm distressed to your observing special days and months and seasons and years." "Don't you realize the time for that's done? We're not under that calendar anymore, we're not under that system anymore. It's done." And so, circumcision is done, the time for animal sacrifice and the priestly class, all that's done. And the dividing wall of hostility between Jew and Gentile is gone forever. Isn't that awesome? There was that barrier, that dividing wall that separated Jew and Gentile. Circumcision, a very clear example of that. You had the uncircumcised Gentiles and then, you had the circumcised Jews. But now that Christ has come, that's been removed now, it's been removed. Ephesians 2:14 and 15, speaking of Christ, "He, himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself, [listen to this] one new man out of the two, thus making peace." That is absolutely fits like a lock and a key in the text I'm preaching on right now. There's no longer Jew or Gentile, there's now just Christian, they say. That's the one new man, believer in Jesus, doesn't matter whether you're a Jew or a Gentile, that's what he's saying. That barrier, the dividing wall, is gone and so once faith individually comes into the heart, the time of being under the jailer is done. The sinner comes into full, the full freedom of forgiveness. The law doesn't have power over you to condemn you anymore, you're free from all of that. You're free men and women in Christ. The scripture testifies to our perfect righteousness in Christ and the silence of the law as accuser. Praise God for these verses. Listen to Colossians 2:13-14, "When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ." Speaking of Gentiles there, in Colossae. "He forgave us all our sins, having cancelled the written code with its regulations, that was against us and that stood opposed to us. He took it away, nailing it to the cross." So God took all of the law. Like, see the commandments and then how you broke them. Commandment, how you broke it, commandment... It's all written out, written in indelible ink. God took that and nailed it to the cross and said, "Forgiven" to all of it. It's been forgiven, you're forgiven, it's been nailed to the cross. So it says in Romans 8:1-3, "There is therefore now no condemnation for those who are in Christ Jesus." No condemnation because through Christ Jesus, "the law of the spirit of life, [we're getting to that in Galatians 5] has set me free from the law of sin and death, for what the law was powerless to do and that it was weakened by the flesh, God did, by sending his son in the likeness of the flesh to be a sin offering. And so he condemned sin in the flesh. And then later, in that same chapter, Romans 8:33 and 34, while you're doing all that memorizing, go ahead and memorize Romans 8. Amen? What a great chapter. Romans 8:33 and 34, "Who will bring any charge against those whom God has justified?" Who's going to do that, who's going to stand up and charge you on Judgment Day? The implication is no, because it says, "It is God who justifies. Who dares condemn? God has justified you. Who is he that condemns? Christ Jesus who died, more than that was raised to life, is at the right hand of God and is interceding for you." So what that means is 'baptized into Christ' means freedom from the jailer and the guardian. We are free forever from the jailer and the accuser. And that's true of all believers, all believers are equally free from this. III. All Believers Are Equally Heirs by Faith in the Promise Look at verses 26 to 29, "You are all sons of God through faith in Christ Jesus, for all of you who are baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed and heirs, according to the promise." This is the full glory of the gospel of grace, adoption into God's family. "You are all sons of God through faith in Christ Jesus." What a wonderful message to these Gentile Christians from Galatia. You're already fully adopted into God's family. You're already sons of Abraham. Judaizers' doctrine made them feel like second-class citizens, right? You're not really in until you get circumcised. Start obeying that Jewish law. Gotta become Jews. We're already Jews, we're already in, we're Jewish believers in Christ. We're at the highest level. You're second class citizens. Paul says, "No, you're not. You're already fully heirs with Abraham." Praise God. You're already sons of God through faith, not by law. And he speaks there about being baptized into Christ. If you've been baptized into Christ, you've clothed yourself with Christ, a powerful image here. I don't believe he's directly talking about water baptism. Indirectly, yes. But 'baptizo', the Greek word, means to immerse, to plunge. Not trying to be offensive to any of our paedobaptist friends, but that's what the word means. It means to plunge, not to sprinkle, to plunge. Okay? That's what the word means, plunge. We are immersed, by the Spirit immersed into Christ, immersed into him. Now, water baptism is merely an outward visible symbol. John the Baptist was clear on this. John the Baptist said, "I baptize, [I immerse] in water for repentance, but after me will come one more powerful than I, whose sandals I am not fit to carry. [He will immerse you] He will baptize you in the Holy Spirit and fire." Because he was speaking to a mixed group, I think you can read or there. You're either going to be immersed in the Holy Spirit by Jesus or he will immerse you in the lake of fire. And if you don't think that's the right interpretation, keep reading in Matthew 3 because that fire, John the Baptist describes very plainly in a few verses. So Jesus will rescue you from the lake of fire, by immersing you in the Holy Spirit. Jesus baptized you in the Holy Spirit. Then, along comes some Baptist and will immerse you in water to show it. It’s an outward and visible sign of an immersion you've already had through the Holy Spirit by Jesus. And if you've done that, it says, "You have clothed yourself in Christ." You're clothed. You're just immersed in the righteousness of Christ. You're immersed in Jesus. And there, in front of the cross, the ground is perfectly level, absolutely level. Look at verse 28 and 29, "There is no Jew or Greek. There's no slave or free. There's no male or female, for you are all one in Christ Jesus." The Judaizers were filled with nationalistic pride, weren't they, of being Jewish. Gentiles were often called 'dogs', very disparaging and negative, but that is over now. That's over. In Christ, the foot of the cross, the ground is perfectly level. The cross of Jesus Christ is the great equalizer. Jewish Christians aren't any more sons of Abraham than Gentile Christians. They're not second-class citizens at all, but fully adopted sons and daughters of Abraham and heirs with him of the promises. Notice that Paul extends this to three key forms of distinction in society: Racial distinctions. In Christ, there's neither Jew nor Greek, so race doesn't matter at the foot of the cross. Social status. In Christ, there's neither slave nor free. And then, gender. In Christ, there's neither male nor female. In other words, your real identity at the foot of the cross has nothing to do with those things, nothing to do with them at all. The only thing that's going to matter on that day is sheep or goat, frankly, believer or unbeliever. So therefore, in the Christian church, there are no second-class citizens. Jews are no better than Gentiles in the Christian church. White people, no better than black people. Black people, no better than white people. Americans, no better than Orientals. Orientals, no better than Americans. Rich people are no better than poor people. Poor people, no better than rich people. Men are no better than women. Women, no better than men. All of these things are based on pride and arrogance and they foster disunity. But, in verse 28, we are all one in Christ Jesus. And that oneness is a deep mystery. It's patterned after the mystery of the Trinity, "Hear, O Israel, the Lord, our God, the Lord is one." And Jesus prayed in John 17 that we would be as one as the Father and the Son are one. So we are all one. It's speaking about unity in Christ. Now, this does not mean that these distinctions are meaningless, it doesn't. Let's talk about racial distinctions. There are such. There will be people from every tribe and language and people and nation as such around the throne of God in heaven. And they're going to look like it. I think they're even going to be dressed like it, but I don't know for sure. And that's cool because God is an incredibly diverse creator, isn't he? He doesn't want us all 5 foot 10 inches, 170 lbs. He doesn't want us all looking the same. He has made a beautiful, diverse world. In Revelation 21, it talks about the gates of the new Jerusalem standing open, so that the kings of the earth may bring diverse glory into it all the time. So God wants that diversity. This isn't talking about that, though. And the same thing was social. God created some people in society to be leaders, owners, bosses, authority figures and he upholds those distinctions. We're to submit to them in society, show them honor and respect. Parents, for example, we submit to them. Okay? But we're still one in Christ. We're equally redeemed by the blood of Jesus. And then gender, this has to be said most clearly because there is a demonic assault on gender in our society today. Do you see it? Started with feminism, but it's gone much bigger than that. That gender doesn't matter and this is the favorite verse in the Bible for people who want to push that agenda. So here I am, right on “their turf” speaking about these things. But it isn't their turf because it's not what the verse is even talking about it. I've given a very small slice of this sermon pie to this topic because it's not what Paul is even talking about. Okay? It's not true that gender means nothing in the home or in the church. That is not true. There are differences between husbands and wives and there are difference between men and women, in terms of who can be an elder and who can't. It's very clearly taught in 1 Timothy 2. So we would not say that gender means nothing when it comes to marriage. We would not look at this verse as supporting same-sex marriages. Most evangelical feminists, who cling to this verse would reject that, but they still want to say, "In Christ there's neither male nor female." They're going too far. It's not what Paul's talking about. He's talking about intrinsic redemption through faith in Christ. We're all equally redeemed by the blood of Christ, that's all. And then, we get the glory of being an heir with Abraham. Verse 29, "If you are Christ’s, then you're Abraham's seed and heirs according to the promise." We get God as our inheritance. We get a resurrection body as our inheritance, we get the new heaven and the new earth as an inheritance, we get Jerusalem, the new Jerusalem as an inheritance, we get the Kingdom. "Come, you who are blessed by my Father, take the Kingdom, the inheritance, prepared for you." IV. Applications So what applications can we take from this? I just want you to picture right now, picture that time that Jesus was talking about in Matthew 25, when the Son of Man comes in his Father's glory, and all the angels with him. He will gather all the nations together, all of them gathered together. I don't know how to picture 10 billion people or more in one place, I don't know how to picture that. But then, he's going to separate the people one from another, as a shepherd separates the sheep from the goats, and he's going to put the sheep on his right and the goats on his left. The sheep are believers in Christ, the goats are not. That's the only distinction that will matter at that time. The only one that matters. Your resume will not matter, your achievements will not matter, your racial status will not matter, your socio-economic status will not matter, your gender will not matter. The only thing that will matter is this, did Christ know you? Did you know him by faith? Did you come into a covenant of salvation by simple faith in Jesus? That's the only thing that's going to matter at that point. If you repent and believe in Christ, you can know the freedom that only Christ can give. As Charles Wesley put it, "Long my imprisoned spirit lay, fast bound in sin and nature's night. Thine eye diffused, Christ's eye diffused a quickening ray. I woke, the dungeon flamed with light. My chains fell off, my heart was free, I rose, went forth and followed thee." Do you want that to happen to you? Then repent and trust in Jesus. Do you want to see that happen in someone else's life? Then preach the law, then the gospel to somebody this week. Tell them the truth. Tell them what's really coming. Know that you are set free, if you're a Christian, you are set free from the law. Find your self-esteem, if I can speak, finally, on self-esteem. In last week's theme and this week's theme, find your self-esteem in the fact that we are all equally created in the image of God, last week's sermon, and we are all, who are Christians, equally redeemed by the blood of Jesus. That's where your self-esteem comes from. And once you give yourself that self-esteem, please give it to others, too. Those distinctions don't matter at all. And finally, let's strive for unity, all of us, one from another. We have different roles to play, but we're one body. We have different roles to play in the body of Christ, some ahead, some a foot, some an eye, etcetera, but we're all one in Christ. Let's be one. Let's love one another. Let's be brought to increasing unity. Let's have a surprising, amazing unity in this church, racial unity, gender unity, socio-economic unity, let's put that on display for the world. Close with me in prayer. Father, thank you for the truth of the gospel. Thank you that we are free from condemnation. Thank you that we're not under the jailer or the guardian anymore. Thank you that faith has come. Father, I pray that if faith hasn't come for specific individuals, listen to me right now, O God, speak to them now, open the eyes of their heart, that they might see Christ and in him, salvation. In Jesus' name, Amen.

Are you ashamed of being black in America? Is it because:  Enviroment? We don't come together? We lack family value systems? We like crabs in a basket? We don't communicate? Everybody wants to be a leader? We kill one another for little or no reason at all, other than self defense. We to scared to stand up on serious issues? We won't do a worthy cause for free? Etc.,? We need to quit the circles and groups that stump for the same causes and come together like we vote...in our black grassroots communities our children are dying and when we cry for our black women and men to stand, they don't. A blanket of silence has covered the grassroot communities. Why wait until it happens to you, before you stand. If the Whites, Jews, Hispanics, Indians, Orientals and so on can stand up, as one for a cause, and push for legislation to pass on an issue, why can't we! Welcome to Black Future Month! Do you feel this way in your neck of the woods? Being black is a state of mind. What are our solutions? We will have a guest on our show to enlighten us. Her name is Rev. Gina Hawthorne-Hill, founder of MTS Community Legal Advocacy Clinic. Located in Columbus, Ohio. If you are interested in this discussion, please participate, help stop the hate. Bring love and a open mind. Call in at 347-884-8684. Email us with your side of the story at: professionalrookies2012@gmail.com

This is our first, totally non-PC podcast on Asian dating. Today we'll talk about dating Asian women who were born in Asian (AKA a real Asian woman). Yay or nay?

There's a saying, sometimes attributed to Napoleon, “Scratch a Russian and you find a Tatar.” I've scratched a Russian (I won't say anything more about that) and I can tell you that the saying is false: all I found was more Russian. It's true, however, that Russians have always known a lot about Tatars because they've lived cheek-by-jowl with them for many centuries. Before the beginning of European contact with Russia in the sixteenth century, Russians didn't really think the Tatars were terribly exotic. They were just neighbors, albeit occasionally hostile and profoundly heretical ones. The same could be said of the early modern Russian view of, say, Poles and Germans. Things changed, however, when the Russians decided they weren't just “Russians” but were also “Europeans.” That happened, roughly, in the eighteenth century. The Europeans, not being terribly experienced with the peoples of eastern climes, had some rather odd notions about the folks they often called “Orientals.” Over time, the Europhilic Russian elite began to assimilate the Europeans' views of “Orientals.” The process by which they did so, and the cultural consequences thereof, are the topic of David Schimmelpenninck van der Oye‘s lucid, witty, and thought-provoking Russian Orientalism: Asia in the Russian Mind from Peter the Great to the Emigration (Yale UP, 2010). David explores how the Russians came to construct their own unique “Orient,” one that wasn't exactly like the Western version and yet was clearly different from the thing itself. For unlike their imaginative European counterparts, the Russians–in my reading–could never really accept the Western image of “Orientals.” They knew the Tatars and other Asian peoples too well and could see that the Western view didn't match. And then there was the needling suspicion that they themselves were “Orientals”. Thus Russian “Orientalism” was hardly the supposedly subtle yet powerful tool of pith-helmeted, empire-building, expansionists, but instead an attempt at self-understanding. Please become a fan of “New Books in History” on Facebook if you haven't already. Learn more about your ad choices. Visit megaphone.fm/adchoices

There’s a saying, sometimes attributed to Napoleon, “Scratch a Russian and you find a Tatar.” I’ve scratched a Russian (I won’t say anything more about that) and I can tell you that the saying is false: all I found was more Russian. It’s true, however, that Russians have always known a lot about Tatars because they’ve lived cheek-by-jowl with them for many centuries. Before the beginning of European contact with Russia in the sixteenth century, Russians didn’t really think the Tatars were terribly exotic. They were just neighbors, albeit occasionally hostile and profoundly heretical ones. The same could be said of the early modern Russian view of, say, Poles and Germans. Things changed, however, when the Russians decided they weren’t just “Russians” but were also “Europeans.” That happened, roughly, in the eighteenth century. The Europeans, not being terribly experienced with the peoples of eastern climes, had some rather odd notions about the folks they often called “Orientals.” Over time, the Europhilic Russian elite began to assimilate the Europeans’ views of “Orientals.” The process by which they did so, and the cultural consequences thereof, are the topic of David Schimmelpenninck van der Oye‘s lucid, witty, and thought-provoking Russian Orientalism: Asia in the Russian Mind from Peter the Great to the Emigration (Yale UP, 2010). David explores how the Russians came to construct their own unique “Orient,” one that wasn’t exactly like the Western version and yet was clearly different from the thing itself. For unlike their imaginative European counterparts, the Russians–in my reading–could never really accept the Western image of “Orientals.” They knew the Tatars and other Asian peoples too well and could see that the Western view didn’t match. And then there was the needling suspicion that they themselves were “Orientals”. Thus Russian “Orientalism” was hardly the supposedly subtle yet powerful tool of pith-helmeted, empire-building, expansionists, but instead an attempt at self-understanding. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

There’s a saying, sometimes attributed to Napoleon, “Scratch a Russian and you find a Tatar.” I’ve scratched a Russian (I won’t say anything more about that) and I can tell you that the saying is false: all I found was more Russian. It’s true, however, that Russians have always known a lot about Tatars because they’ve lived cheek-by-jowl with them for many centuries. Before the beginning of European contact with Russia in the sixteenth century, Russians didn’t really think the Tatars were terribly exotic. They were just neighbors, albeit occasionally hostile and profoundly heretical ones. The same could be said of the early modern Russian view of, say, Poles and Germans. Things changed, however, when the Russians decided they weren’t just “Russians” but were also “Europeans.” That happened, roughly, in the eighteenth century. The Europeans, not being terribly experienced with the peoples of eastern climes, had some rather odd notions about the folks they often called “Orientals.” Over time, the Europhilic Russian elite began to assimilate the Europeans’ views of “Orientals.” The process by which they did so, and the cultural consequences thereof, are the topic of David Schimmelpenninck van der Oye‘s lucid, witty, and thought-provoking Russian Orientalism: Asia in the Russian Mind from Peter the Great to the Emigration (Yale UP, 2010). David explores how the Russians came to construct their own unique “Orient,” one that wasn’t exactly like the Western version and yet was clearly different from the thing itself. For unlike their imaginative European counterparts, the Russians–in my reading–could never really accept the Western image of “Orientals.” They knew the Tatars and other Asian peoples too well and could see that the Western view didn’t match. And then there was the needling suspicion that they themselves were “Orientals”. Thus Russian “Orientalism” was hardly the supposedly subtle yet powerful tool of pith-helmeted, empire-building, expansionists, but instead an attempt at self-understanding. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices