Podcasts about pilgrim fathers

In this powerful sermon commemorating the 350th anniversary of the Pilgrim Fathers' voyage to America on the Mayflower, Dr. Martyn Lloyd-Jones draws profound lessons from their example for Christians today. He begins by emphasizing the importance of studying church history, particularly this period of transition in the early 17th century which parallels our own age. Dr. Lloyd-Jones outlines the historical context of the Separatist movement that led to the Pilgrims' departure, highlighting their desire for a pure church based on Scripture alone. He praises their godly character, doctrinal orthodoxy, and willingness to sacrifice all for their convictions. At the same time, Dr. Lloyd-Jones notes some of their imperfections, such as attempting to establish a theocracy. The heart of his message focuses on the Pilgrims' view of life as a spiritual pilgrimage and their trust in God's providential care, as evidenced by remarkable circumstances surrounding their settlement in Plymouth. Dr. Lloyd-Jones then issues a stirring challenge to his listeners, asking if they hold to the same doctrines and are willing to act on their beliefs as the Pilgrims did. He argues that their example calls modern evangelicals to separate from theological liberalism, sacramentalism, and ecumenical compromise with Rome. Dr. Lloyd-Jones concludes by exhorting his audience not to honor the Pilgrims hypocritically, but to follow in their path by taking a courageous stand for biblical truth and the purity of the church, even at great personal cost.

In this powerful sermon commemorating the 350th anniversary of the Pilgrim Fathers' voyage to America on the Mayflower, Dr. Martyn Lloyd-Jones draws profound lessons from their example for Christians today. He begins by emphasizing the importance of studying church history, particularly this period of transition in the early 17th century which parallels our own age. Dr. Lloyd-Jones outlines the historical context of the Separatist movement that led to the Pilgrims' departure, highlighting their desire for a pure church based on Scripture alone. He praises their godly character, doctrinal orthodoxy, and willingness to sacrifice all for their convictions. At the same time, Dr. Lloyd-Jones notes some of their imperfections, such as attempting to establish a theocracy. The heart of his message focuses on the Pilgrims' view of life as a spiritual pilgrimage and their trust in God's providential care, as evidenced by remarkable circumstances surrounding their settlement in Plymouth. Dr. Lloyd-Jones then issues a stirring challenge to his listeners, asking if they hold to the same doctrines and are willing to act on their beliefs as the Pilgrims did. He argues that their example calls modern evangelicals to separate from theological liberalism, sacramentalism, and ecumenical compromise with Rome. Dr. Lloyd-Jones concludes by exhorting his audience not to honor the Pilgrims hypocritically, but to follow in their path by taking a courageous stand for biblical truth and the purity of the church, even at great personal cost. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Ein festlich gedeckter Tisch. Alles duftet nach den leckersten Gerichten. Die ganze Familie ist zusammengekommen und der Ehrengast lässt auf sich warten. Wann kommt der Truthahn endlich aus dem Ofen? So sieht Thanksgiving bei vielen Familien aus - auch bei der von TV-Löwin und Unternehmerin Judith Williams. -- In dieser Folge BRITPOD feiern Alexander-Klaus Stecher und Claus Beling gemeinsam mit Euch Thanksgiving. Denn obwohl Thanksgiving heute in den USA ganz besonders groß gefeiert wird, liegt der Ursprung des Festes in Großbritannien. Es waren nämlich englische Frauen und Männer, die 1620 als Pilgrim Fathers mit der Mayflower in der heutigen USA angekommen sind und ihre Siedlungen aufgebaut haben. Nach ihrer ersten Ernte haben sie Thanksgiving gefeiert und die Tradition blieb bestehen. Wie dieses besondere Fest heute zelebriert wird, erlebt Ihr in dieser Folge aus erster Hand: Alexander-Klaus Stechers Frau Judith Williams hat amerikanische Wurzeln und ihre Mutter lädt zum traditionellen Thanksgiving-Dinner ein. Dabei bleibt das Podcast-Mikrofon eingeschaltet. Ihr sitzt mit an der festlichen Tafel der Familie Williams-Stecher! Womit wird ein Truthahn am besten gefüllt? Warum sind seine Beine zusammengebunden? Was kommt an Thanksgiving sonst noch auf den Tisch? Und wer macht den besseren Truthahn - Judith Williams oder ihre Mutter? Findet es heraus: BRITPOD, England at its best! -- WhatsApp: Du kannst Alexander und Claus direkt auf ihre Handys Nachrichten schicken! Welche Ecke Englands sollten die beiden mal besuchen? Zu welchen Themen wünschst Du Dir mehr Folgen? Warst Du schon mal in Great Britain und magst ein paar Fotos mit Claus und Alexander teilen? Probiere es gleich aus: +49 8152 989770 - einfach diese Nummer einspeichern und schon kannst Du BRITPOD per WhatsApp erreichen. -- Ein ALL EARS ON YOU Original Podcast.

How bad were conditions aboard the Mayflower? How did the colonists survive that first harsh winter? And why have they attained such an iconic status in the American consciousness? In conversation with Spencer Mizen, Nick Bunker addresses the most pressing questions about the pilgrim fathers. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Joe Kelly is professor of literature and the director of Irish and Irish American Studies at the College of Charleston, and the author of Marooned: Jamestown, Shipwreck, and a New History of America's Origin.  In addition to Marooned, in 2013 Joe published America's Longest Siege:  Charleston, Slavery, and the Slow March Towards Civil War, which details the evolving ideology of slavery in America. He is also author of a study of the Irish novelist James Joyce, censorship, obscenity, and the Cold War (Our Joyce:  From Outcast to Icon). This conversation, which was great fun, covers a whole range of topics familiar to longstanding and attentive listeners, but with a new and provocative perspective.  We talk about John Smith, Sir Francis Drake – who literally takes up a chapter in Joe's book – the Sea Venture wreck, the role of the commoners in the struggle to survive on Bermuda, and the political philosophy of Stephen Hopkins, the one man to spend years in Virginia and then go on to sail on the Mayflower as a Stranger among the Pilgrim Fathers.  Was Hopkins the moving force for or even the author of the Mayflower Compact, and the true original English-American political theorist?  Finally, we have it out over the fraught question, as between Jamestown and Plymouth, which of our founding mythologies most clearly reflects the American we have become?  Joe brings a new and fascinating perspective to that timeless argument. Buy the book!: Marooned: Jamestown, Shipwreck, and a New History of America's Origin X (Twitter): @TheHistoryOfTh2 Facebook: The History of the Americans Podcast

Lamin Sanneh, wonderful African theologian wrote a great book a few years ago, called Whose Religion is Christianity. And he makes the point that all the major world's major faith traditions have largely stayed focused on the culture where they began. So, Islam is an Arabic faith you pray in Arabic. You pray facing Mecca. Saudi Arabia is the spiritual center, so it's remained centered on Arabia. Thailand...Buddhism...90% of the world's Buddhists are in Thailand, and that part of Asia, you know, the whole thing sort of kicks off.And so it goes for all the world's major faith traditions. The one exception Lamin says is Christianity. It begins as a Middle Eastern faith, then it expands into Asia and becomes an Asian faith, then it goes west and becomes an African faith then it heads up north and becomes a European faith. It goes across the Atlantic with the Pilgrim Fathers and becomes an American faith. Now it's headed south and becomes a Latin American faith. It's going back into Africa, again, with millions of Christians there, and again, now spreading like wildfire across the Middle East. And he makes the point: Christianity is...you can't pin it down, because it's not tied in to one human culture. Because the God of the Bible is much bigger than human culture even though in the person Jesus, He stepped into one culture in particular.---Listen to author, speaker and apologist, Andy Bannister being interviewed by author and theologian, Andrew Ollerton. They discuss the difference between the Bible and the Quran, and how to answer questions about the Christian faith and really lean into the tough ones. Andy also talks about his latest book, How To Talk About Jesus Without Looking Like An Idiot, an accessible, practical, down-to-earth book on Evangelism and how to adopt Jesus' approach of asking questions and listening very closely.Dr. Andy Bannister is the Director of Solas Centre for Public Christianity an evangelism and training organization based in Scotland (but covering the whole of the UK) and is a highly sought after speaker, writer, and broadcaster. From universities to churches, cafes to pubs, schools to workplaces, Andy regularly addresses audiences of Christians and those of other faiths or none on issues relating to faith, culture, politics and society. Andy holds a PhD in Islamic studies and has taught extensively at universities across Canada, the USA, the UK and further afield on both Islam and philosophy. He is also an Adjunct Research Fellow at the Arthur Jeffery Centre for the Study of Islam at Melbourne School of Theology and is also Adjunct Faculty at Wycliffe College, University of Toronto. His latest book is How To Talk About Jesus Without Looking Like An Idiot. Andy also hosts two podcasts, PEP Talk and Pod of the Gaps and presents the Short Answers video series for Solas.

This Country of Ours by H E Marshall - Chapter 22: The Story of the Pilgrim Fathers ★ Support this podcast on Patreon ★

TESTO DELL'ARTICOLO ➜ www.bastabugie.it/it/articoli.php?id=7323L'IMPERO ROMANO E QUELLO AMERICANO: UGUAGLIANZE E DIFFERENZE di Rino CammilleriL'impero romano, quando sottometteva un territorio, lo riempiva di sue basi militari onde assicurarsi che i sottomessi non facessero scherzi. Giustamente, così fa l'occupante e così ha sempre fatto. I più a rischio erano gli ebrei, che a ogni Pasqua scatenavano tumulti dietro all'ennesimo preteso Messia che li avrebbe messi al posto dei dominatori (per questo l'unico Messia, Gesù, che non prometteva riscosse e rivincite - anzi, diceva di pagare le tasse a Cesare - venne eliminato). Poiché ogni volta tutto partiva dal Tempio, che a Pasqua si riempiva di ebrei venuti da ogni dove (c.d. "diaspora") e le prediche dei sacerdoti ricordavano loro con toni accesi la liberazione dalla schiavitù d'Egitto, i romani pretesero da Erode il Grande, loro re-fantoccio, una caserma proprio dentro al Tempio. E lui costruì la Torre detta Antonia in servile omaggio al suo protettore Marco Antonio (salvo poi buttarsi con Ottaviano quando il vento cambiò).Era situata in uno dei quattro angoli, con una guarnigione sempre pronta a intervenire in caso di problemi. Non solo. Tanto per chiarire chi comandava, i sacri paramenti del Sommo Sacerdote erano chiusi a chiave dentro la detta Torre: venivano rilasciati per il tempo necessario alle cerimonie più solenni e poi rimessi sveltamente sotto chiave. In cambio della sottomissione, e dei tributi, però, i romani erano generosi di opere pubbliche: grandiosi acquedotti, strade, edifici, palestre, terme eccetera (nonché una giustizia più giusta e democratica). E roba di prima qualità, tanto che molta parte rimane in piedi ancora oggi. La sirena per molti giovani era quasi irresistibile, di contro alla vita di soli lavoro, preghiera e miriadi di obblighi soffocanti cui li costringevano i loro rabbini. E gli "ellenizzanti" (così li chiamavano) si moltiplicavano: capelli corti, facce rasate, banchetti sul triclinio, nomi romani. O greci. Uno degli Apostoli si chiamava Filippo, nome greco, e ben due Evangelisti avevano nomi romani, Marco e Luca (Lucanus).Sì, perché i romani, com'è noto, avevano avuto il buon gusto di assorbire la cultura greca (Graecia capta ferum victorem coepit: la Grecia vinta prese a sua volta il brutale vincitore), da loro, correttamente, giudicata superiore. Si può dire lo stesso dell'impero americano? Bene, le basi militari ce le abbiamo e ci hanno difeso per decenni dalla minaccia sovietica. Ma adesso che cosa minaccia l'Europa? Putin? Per quanto cerchino di farlo passare per il nuovo Hitler, non ci crede nessuno. Veniamo al resto del paragone. L'impero americano ha forse assorbito la cultura superiore della vecchia Europa? No, al contrario: ha invaso l'Europa con la sua, mercantile al ribasso, uccidendo perfino il buon gusto e la buona educazione. Diversamente dai romani, gli americani, fin dai loro fondatori, hanno sempre considerato l'Europa corrotta e decadente: i Pilgrim Fathers ne erano fuggiti apposta, e tale imprinting è rimasto.Il benessere complessivo delle popolazioni sottomesse è aumentato come sotto l'impero americano? Non sembra, visto che negli Usa la benzina e i telefoni non costano quasi niente mentre qui da noi si rischia il freddo e la povertà per comprare l'energia da loro e a prezzo triplicato. E sono patetici i nostri politici che, pistola alla tempia, devono ripetere gli slogan sulla povera Ucraina invasa dal cattivone indicato da Stanlio&Ollio, cioè Uk e Usa (come tutti sanno, il cervello del duo era il primo). Certo, non c'è alternativa. Ma almeno ci lascino uggiolare (in attesa di qualche new Legge Mancino che ci vieti anche quello). Finirà in persecuzione, come con i no vax, per quelli di noi che si sono stufati di dare armi e soldi a Zelensky, armi e soldi che, tra l'altro, non si sa bene dove finiscano?

This podcast covers New Girl Season 3, Episode 18, Sister III, which originally aired on March 4, 2014 and was written by Camilla Blackett and directed by Jay Chandrasekhar. Here's a quick recap of the episode:In our third episode with Abby, Jess gets upset when she thinks that Abby and Schmidt are further along in their relationship than her and Nick, so they move in together. Meanwhile, Cece, and her new best friend Coach, are suspicious of Abby and try to get Schmidt to see it too.We discuss Pop Culture References such as:Garbage Pail Kids - Nick told Winston that Jess makes him put his Garbage Pail Kids in a box.The Little Match Girl - When Nick was wearing his nightshirt, Jess said he looked like the Little Match Girl. Additional Pop Culture References such as:[Nora] Ephron - Schmidt shared he needed a break from “Snora” Ephron. Nora Ephron was an American journalist, writer, and filmmaker who is best known for her romantic comedy films and was nominated three times for the Writers Guild of America Award and the Academy Award for Best Original Screenplay for the movies Silkwood, When Harry Met Sally..., and Sleepless in Seattle. Ephron also directed films including her own screenplays like Sleepless in Seattle and You've Got Mail, both starring Meg Ryan and Tom Hanks.[The Trolley Song by Judy Garland] - Jess sang a portion of this song when she was in the hotel room, singing “Clang, clang, clang went the trolley | Ring, ring, ring went the bell”. "The Trolley Song'' is a song written by Hugh Martin and Ralph Blane and made famous by Judy Garland in the 1944 film Meet Me in St. Louis. Blane and Martin were nominated for and lost the Academy Award for Best Original Song at the 1945 Academy Awards, for "The Trolley Song". The song was ranked #26 by the American Film Institute in 2004 on the AFI's 100 Years...100 Songs list. We also mention a fun fact about this song in our Trivia section in the podcast. Children of Men - Schmidt was concerned they hit a car in a neighborhood where it looked like they filmed Children of Men. Children of Men is a 2006 dystopian action thriller film co-written and directed by Alfonso Cuarón. The screenplay was based on P. D. James's 1992 novel The Children of Men, which takes place in 2027 when two decades of human infertility have left society on the brink of collapse.This episode, we discuss who is most likely to make their own jewelry, move in to prove a point, sleuth to find out what someone is up to, and be ready for rapidfire questions. We also cover the scene between Nick and Schmidt around the Iroquois throat band Abby gifted Schmidt as our “Schmidtism”. For “Not in the 2020s” we talk about Winston's comments to the little boy and Nick pantsing Winston. We also discuss Cece apologizing to Schmidt as our “Yes in the 2020s”. Additionally, we explore the career of Ericka Kreutz (Elevator Woman), the guest star of this episode.Also in this episode were the following guest stars who we do not discuss in the podcast: Stone Eisenmann (Young Nick - Previously Discussed in S2E13), Jordan Fuller (Young Winston - Previously Discussed in S2E13), Linda Cardellini (Abby Day - Previously Discussed in S3E16), and Connie Sawyer (Oldest Woman in the World).We did not find the bear this episode.While not discussed in the podcast, we noted other references in this episode including:Iroquois - Schmidt clarifies that the jewelry that Abby made him is an Iroquois throat band. The Iroquois are of the Iroquoian people who are Indigenous to the Northeastern Woodlands and the Great Lakes of North America. The Iroquois Confederacy was believed to be founded between 1450 and 1660 by bringing together five different nations in the southern Great Lakes area, with each nation having its own language, territory, and function.Byzantine - When Jess is in the hotel, she asks if there are any films in the Byzantine era. The Byzantine Empire was the continuation of the Roman Empire in the East, continuing after the fall of the Western Roman Empire. It existed until the fall of Constantinople in 1453 to the Ottoman Empire. At the time, it was called the Roman Empire and only became called by the term “Byzantine” after the end of the realm. Approximately this time period covers 395 CE to 1453.Ethel Kennedy - In this episode, Jess tells Abby her insecurities around Nick and mentions that while she went to the hotel by herself, she watched a documentary about Ethel Kennedy. Ethel Kennedy is known for being an American human rights advocate and the widow of the late Robert F. Kennedy. She founded a non-profit charity and in 2014 was awarded the Presidential Medal of Freedom.When Jess and Nick are agreeing that they shouldn't live together, they mention both the pilgrims and the Plymouth Rock Massacre.Plymouth Rock - While there wasn't actually a massacre, Plymouth Rock is the site that marked where the Plymouth Colony was founded in December of 1620 when the Mayflower landed in the “New World”.Pilgrim - A pilgrim is used to describe a traveler who goes on a journey to a holy place. In this case, it referred to the Pilgrim Fathers who came to North America on the Mayflower to escape religious persecution in England.This episode got a 7/10 rating from both Kritika and Kelly; Kritika's favorite character was Cece and Kelly's favorite was Coach.Thanks for listening and stay tuned for Episode 19!Music: "Hotshot” by scottholmesmusic.comFollow us on Twitter, Instagram or email us at whosthatgirlpod@gmail.com!Website: https://smallscreenchatter.com/

This episode was sponsored by ExpressVPN! Go to http://expressvpn.com/jonsolo to get an extra 3 months free! (❍ᴥ❍ʋ)⁣ ► Messed Up Origins™ Socials! » https://twitter.com/MessedUpOrigins » https://www.instagram.com/messeduporigins/ ► SOLOFAM MERCH: » https://bit.ly/SoloFamMerch ► Support the series on Patreon! » https://www.patreon.com/JonSolo ► Want more? » ALL Messed Up Origins: https://bit.ly/MessedUpOrigins » Featured Folklore (the animated series!): https://bit.ly/featuredfolklore » Disney Explained: https://bit.ly/DisneyExplained » ALL Mythology Explained: https://bit.ly/MythologyExplained » Norse Mythology: http://bit.ly/NorseMythologyExplained » Folklore Explained: https://bit.ly/FablesExplained » Astrology: http://bit.ly/AstrologyExplained » Messed Up Murders: https://bit.ly/MurderPlaylist ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ ► Social Media: » Twitter: https://twitter.com/JonSolo » Instagram: https://www.instagram.com/JonSolo » Facebook Fan Page: https://facebook.com/TheRealJonSolo » Official Subreddit: https://www.reddit.com/r/jonsolo ► Join the Official Channel Discord: » https://www.patreon.com/JonSolo ► Send Fan Mail to: » SoloFamMail@gmail.com ► Business: » biz@MessedUpOrigins.com (Business Inquiries ONLY) ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ ▼ Credits ▼ » Researched by: Meredith Walker https://twitter.com/meredith_ancret » Written, Filmed, & Edited by: Jon Solo ▼ Resources ▼ » my favorites: https://messeduporigins.com/books » The Myths of the First Thanksgiving and the Lasting Damage They Imbue: https://www.smithsonianmag.com/history/thanksgiving-myth-and-what-we-should-be-teaching-kids-180973655/ » Of Plymouth Plantation: https://amzn.to/3AGaL2A (affiliate link) » Mourt's Relation (free PDF): https://archive.org/details/mourtsrelationo00dextgoog/page/n14/mode/2up » New England's Memorial (free PDF): https://archive.org/details/newenglandsmemor00m/page/n31/mode/2up » Chronicles of the Pilgrim Fathers (free PDF): https://ia800208.us.archive.org/13/items/chroniclesofpilg00young/chroniclesofpilg00young.pdf #messeduporigins #thanksgiving #americanhistory

The Cavalcade of America, originally broadcast November 24, 1947, Us Pilgrims starring George Tobias. An amusing and charming look at the Pilgrim Fathers, as seen through the eyes of a modern immigrant. Also Part 4 of a 5 part Yours Truly Johnny Dollar story, The Amy Bradshaw Matter, originally broadcast November 24, 1955. Johnny finds that he has even more of a reason to keep Amy than he'd realized!Visit my web page - http://www.classicradio.streamWe receive no revenue from YouTube. If you enjoy our shows, listen via the links on our web page or if you're so inclined, Buy me a coffee! https://www.buymeacoffee.com/wyattcoxelAHeard on almost 100 radio stations from coast to coast. Classic Radio Theater features great radio programs that warmed the hearts of millions for the better part of the 20th century. Host Wyatt Cox brings the best of radio classics back to life with both the passion of a long-time (as in more than half a century) fan and the heart of a forty-year newsman. But more than just “playing the hits”, Wyatt supplements the first hour of each day's show with historical information on the day and date in history including audio that takes you back to World War II, Korea, and Vietnam. FDR, Eisenhower, JFK, Reagan, Carter, Nixon, LBJ. It's a true slice of life from not just radio's past, but America's past.Wyatt produces 21 hours a week of freshly minted Classic Radio Theater presentations each week, and each day's broadcast is timely and entertaining!

TESTO DELL'ARTICOLO ➜ www.bastabugie.it/it/articoli.php?id=7066L'ODIO PER I CATTOLICI ALLE ORIGINI DEGLI USA di Rino CammilleriI Padri Pellegrini, ritenuti paleofondatori degli Stati Uniti, erano protestanti così fanatici da venire scacciati dai protestanti egemoni, che mal sopportavano chi era più fanatico di loro. E i Pilgrim Fathers traversarono l'oceano per trovare una terra in cui uno fosse libero di fare il fanatico come gli pareva. Da qui un Paese letteralmente fondato sulla libertà di religione. Naturalmente, le cose non andarono esattamente nel modo semplicistico con cui le abbiamo tratteggiate, ma nel complesso sì.I Fondatori posero fin da subito delle eccezioni: libertà per tutti, tranne che per i pagani e i papisti. I pagani erano gli indiani, che nell'America del Sud si chiamavano indios. Questi, gli spagnoli li evangelizzarono come da patto col Papa, che aveva dato ai Re Cattolici il permesso di colonizzare il Nuovo Mondo purché si facessero carico della cristianizzazione dei nativi. E così fu, tanto che, ancora oggi, i nomi delle città statunitensi nei territori sottratti al Messico già spagnolo armi in pugno suonano San Antonio, Los Angeles, Sacramento, Corpus Christi, Santa Fe, San Diego, San José, San Francisco, eccetera. Tutte sorte attorno a missioni francescane, le più delle quali create dal beato Junìpero Serra (la cui statua in Campidoglio è l'unica id un frate papista). I Conquistadores, controllati a vista dai loro cappellani, sposarono donne azteche e incas, tanto che oggi il Sudamerica è completamente meticcio.AL NORD IL TRIONFO DEI WASPNon così fu al Nord, dove, Pocahontas a parte, i coloni non si mischiarono con i nativi. Infatti, oggi, nel melting pot americano l'etnia pellerossa è ridotta a pochi esemplari. L'altro divieto era per il papismo, et puor cause: il protestantesimo era appunto una separazione indignata dalla casa - madre cattolica, da Lutero in poi presentata come sentina di ogni errore e corruzione. Perciò ci vollero un paio di secoli prima che i cattolici venissero ammessi alla vita comune. Finché la maggioranza fu wasp (white, anglo - saxon, protestant), l'ostracismo nei confronti dei cattolici permase (il KuKluxKlan annovera i papisti, con gli ebrei e i neri, tra i nemici della nazione americana: il governo si decise finalmente a prendere provvedimenti quando nell'indiana vide scontrarsi per vari giorni studenti cattolici dell'Università di Notre Dame e militanti del KKK). Uno dei motivi per cui gli Usa con la guerra del 1848 non si annessero l'intero Messico, fu che l'immissione di milioni di cattolici negli States avrebbe sovvertito gli equilibri di un Paese wasp. Basti pensare agli irlandesi arruolatisi per fame nell'esercito americano: trattati con disprezzo perché papisti, nel 1848 molti di loro passarono coi messicani (cattolici e antischiavisti) e costituirono il battaglione San Patricio. Quelli che sopravvissero furono marchiati a fuoco sulla faccia e impiccati come traditori (a questo e a quel che segue abbiamo dedicato specifiche puntate de Il Kattolico). Ci volle tempo e la pazienza dei missionari papisti, che aprivano scuole (boicottate) anche agli indiani e ai neri. Santi come Catherine Drexel, una convertita che diede fondo alle sue grandi ricchezze per assistere gli ultimi (il celebre vibrafonista Lionel Hampton, bambino nero di strada, dovette alle sue suore istruzione ed educazione). Ci vollero figure come suor Blandina Segale, mandata nel selvaggio West, che lo stesso Billy The Kid rispettava. Una vita di contrasti, perché ovunque andasse i wasp le vietavano l'insegnamento o l'assistenza ospedaliera. O padre Giuseppe Bixio, fratello del garibaldino Nino: gesuita, si accorse subito che gli indiani erano trattati come subumani e ne prese le difese. Alla Guerra di Secessione si arruolò come cappellano tra i Confederati e si rese protagonista di imprese leggendarie. A guerra finita scampò alla vendetta nordista perché aveva sempre soccorso i feriti di ambedue i lati.GLI ITALIANI E I LATINOSProprio quella guerra portò altri cattolici in terra americana. Si trattava dei borbonici sconfitti, cui venne offerto l'arruolamento nei ranghi della Confederazione, a corto di uomini rispetto al più popoloso Nord. Quella nostra gente si ritrovò sconfitta di nuovo e per avere combattuto per il Sud. Ma, non avendo dove andare, rimase in terra americana. Così come gli unici due sopravvissuti alla celebre battaglia di Little Big Horn, quando gli indiani sterminarono il Settimo Cavalleria di Custer: Giovanni Martini, sergente trombettiere, e il tenente Carlo Di Rudio. Il primo era stato mandato, inutilmente, a cercare soccorsi. L'altro era un ex carbonaro, compagno di quel Felice Orsini che aveva attentato alla vita di Napoleone III. Scappato in America, come tanti altri cospiratori europei era stato arruolato e mandato negli avamposti più lontani (così il governo si liberava delle teste calde esperte nell'arte di cospirare: non si sapeva mai). Lentamente, l'immigrazione dei latinos, soprattutto messicani, fece il resto portando alla situazione odierna, con il cattolicesimo divenuto numericamente la prima religione negli States, se si tiene conto che il protestantesimo è parcellizzato in miriadi di denominazioni diverse, ciascuna delle quali sempre in procinto di sdoppiamento per scisma.Si aggiunga un altro non trascurabile fenomeno: le conversioni. Tutto l'Ottocento vide un flusso pressoché continuo di conversioni di protestanti al cattolicesimo, laddove il percorso era praticamente inesistente. Personaggi leggendari come Buffalo Bill, Toro Seduto, Kit Carson e Alce Nero si fecero battezzare cattolici. Ciò era dovuto anche allo spettacolo dell'abnegazione del clero cattolico nei confronti dei più sfortunati, indipendentemente dal colore della pelle. Nella Guerra Civile le suore cattoliche si erano prese instancabilmente cura dei feriti di entrambe le parti. E, a guerra finita, il Papa Pio IX aveva mandato la sua benedizione con un rosario al Presidente sudista Jefferson Davis in carcere. Moltissimi nativi e altrettanti ex schiavi neri poterono studiare e acquisire dignità grazie alle istruzioni che la Chiesa cattolica, pur tra mille difficoltà e boicottaggi, aveva fatto sorgere in terra americana. Si pensi anche all'assistenza agli immigrati europei, di cui santa Francesca Cabrini è di fatto il simbolo. Con la crisi della patata del 1847 e le spietate politiche economiche degli occupanti inglesi, un milione di irlandesi morirono di fame e un altro milione sbarcò in America. Tutti cattolici. Poi venne il turno dei contingenti italiani (negli anni a cavallo del Novecento, più di cinque milioni di nostri connazionali sbarcarono a Ellis Island in fuga dalla fame in cui l'Italia "piemontese" li aveva precipitati). Il tutto mentre non si arrestava il fenomeno delle conversioni individuali a cui abbiamo accennato. Mostri sacri dell'intrattenimento come Bing Crisby (è sua la canzone più venduta di sempre, White Christamas), John Wayne, Gary Cooper (una figlia suora), Jane Russel, Loretta Young, Dolores Hart ("fidanzatina" cinematografica di Elvis Presley: finì monaca di clausura), ma anche Babe Ruth (il più grande giocatore di tutti i tempi dello sport più americano che ci sia, il baseball, il generale Lewis Wallace (l'autore di Ben Hur), e si potrebbe continuare per pagine. Infatti, ci vorrà un'altra puntata.

It's almost Thanksgiving. As our hosts start planning their family gatherings, they begin to review the history of this yearly holiday and decide to learn more about why the group of settlers known as Pilgrim Fathers chose to come to America. They were not the first to arrive on this continent and definitely not the first to leave England for religious reasons. What exactly were those reasons? When did these so-called Nonconformists start disagreeing with the Church of England? And what happened to those who stayed there? Join Lucy, Lucas, and Linus as they ask these and many other questions to Rev. Gary Brady, pastor of Child's Hill Baptist Church in North West London and author of the book, The Great Ejection, 1662. We are giving away a copy of Simonetta Carr's book, John Owen - Christian Biographies for Young Readers, courtesy of Reformation Heritage Books. Enter here for an opportunity to win. Show Notes The Great Ejection – Nonconformists and 1662, Gary Brady To find out more about the non-conformists, we recommend you read Simonetta's books on John Owen and John Bunyan. Read more from Simonetta in her column Cloud of Witnesses over at Place for Truth: John Bunyan and the Women Who Shaped His Life  Edmund Grindal and His Letter to the Queen

Chapter 16: The Pilgrim Fathers. --- All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of choice, in self-exaltation became Satan, God's adversary, and led into rebellion a portion of the angels. He introduced the spirit of rebellion into this world when he led Adam and Eve into sin. This human sin resulted in the distortion of the image of God in humanity, the disordering of the created world, and its eventual devastation at the time of the global flood, as presented in the historical account of Genesis 1-11. Observed by the whole creation, this world became the arena of the universal conflict, out of which the God of love will ultimately be vindicated. To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation. --- Has this book touched your spirit? Are you interested in making a profound life change? Let us know today! Text "ADD," plus your name, over to us to our text line at (561) 468-3873 if you're interested in bible study, prayer requests, or baptism. We look forward to hearing from you! --- God be praised, His Word is now available for download on both iPhone and Android! The Bible: APPLE | ANDROID. Ellen G. White's Writings: APPLE | ANDROID. Sabbath School Quarterly: APPLE | ANDROID. --- Bring all your tithes into the storehouse! We now accept tithes and offerings via Cash App [$DOZChurch]. --- For even more content, subscribe to our YouTube Channel, follow us on Facebook and Instagram [@DOZChurch], and visit us at DOZSDA.COM!

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To the ship's crew the voyage to the New World was just a delivery contract between the Pilgrims and the ship's master, Christopher ...

The story that America's founders were religious refugees is a myth as persistent and as false as the belief that medieval Christians thought the earth was flat.

On June 15, 2021, 400 years after the "Pilgrim Fathers" crossed the Atlantic, the Mayflower left Plymouth in England to cross the ocean. A feeling of déjà vu, but this new homonymous ship, 4 centuries later, is an autonomous vessel. Its full name being: the Mayflower Autonomous Ship. Unfortunately, the attempt to cross the Atlantic without any sailors was a failure. Nevertheless, this project succeeded in proving to the general public that the race for innovation in the maritime world is still going strong.  What would Eric Tabarly, one of the greatest sailors, have thought of this autonomous vessel? This is the question we will try to answer with Coralie Trigano, Export Sales Manager at Preligens. Listen to the previous Episodes :  Episode #1 : Roberta Wohlstetter Episode #2 : Stanley Kubrick Episode #3 : Jules Verne Episode #4 : Hannah Arendt et Hans Jonas Episode #5 : Elizabeth McIntosh Music : Boogie Belgique - Once Have I

In 1492, Columbus sailed the ocean blue, and it's been downhill for New World peoples ever since.  Today we look at residential schools, the occupation of Alcatraz by Indians of All Tribes, the Oka crisis (aka the Mohawk resistance), and Sacheen Littlefeather's Oscar speech. YBOF Book; Audiobook (basically everywhere but Audible); Merch! Hang out with your fellow Brainiacs  .Reach out and touch Moxie on Facebook, Twitter,  or Instagram. Support the show Music by Kevin MacLeod, Steve Oxen, David Fesliyan.   Links to all the research resources are on our website. Late summer, 1990.  The protest had been going on for two months; tensions were escalating.  Soldiers had been dispatched to enforce the government's will, but the Kahnawake Mohawk weren't going to give up another inch of their land.  14 year old Waneek and her 4 year old sister Kaniehtiio were there with their activist mother when the violence started.  Waneek tried to get little Tio to safety when she saw a soldier who had taken her school books from her weeks prior...and he stabbed her in the chest.  My name's...   One of my goals with this podcast is to tell the stories that don't get told, the stories of people of color and women.  It's not always easy.  Pick a topic to research and it's white men all the way down.  But, even when I haven't been struggling with my chronic idiopathic pulmonary conditions, as I've been for the past three acute months, I've dropped the ball.  Mea culpa.  So let me try to catch up a little bit here as we close out November and Native American Heritage month.  And since the lungs are still playing up a bit, I'm tagging past Moxie in to help, though I've done with I can to polish her audio, even though I lost more than 100 episodes worth of work files when I changed computers and deleted the hard drive on my right rather than the hard drive on my left.     Today's episode isn't going to be a knee-slapping snark fest, but the severity of the stories is the precise reason we need to tell them, especially the ones that happened relatively recently but are treated like a vague paragraph in an elementary school textbook.  Come with me now, to the 1960's and the edge of California, to a rocky island in San Francisco bay.  Yes, that one, Alcatraz, the Rock.     After the American Indian Center in San Francisco was destroyed in a fire in October 1969, an activist group called “Indians of All Tribes” turned its attention to Alcatraz island and the prison which had closed six years earlier.  I'm going to abbreviate Indians of All Tribes to IAT, rather than shorten it to Indians, just so you know.  A small party, led by Mohawk college student Richard Oakes, went out to the island on Nov 9, but were only there one night before the authorities removed them.  That didn't disappoint Oakes, who told the SF Chronicle, “If a one day occupation by white men on Indian land years ago established squatter's rights, then the one day occupation of Alcatraz should establish Indian rights to the island.”   11 days later, a much larger group of Indians of All Tribes members, a veritable occupation force of 89 men, women and children, sailed to the island in the dead of night and claimed Alcatraz for all North America natives.  Despite warnings from authorities, the IAT set up house in the old guards' quarters and began liberally, vibrantly redecorating, spray-painting the forboding gray walls with flowers and slogans like “Red Power” and “Custer Had It Coming.”  The water tower read “Peace and Freedom. Welcome. Home of the Free Indian Land.”  And of course I put pictures of that in the Vodacast app.  Have you checked it out?  I'm still getting the hang of it...  The IAT not only had a plan, they had a manifesto, addressed to “The Great White Father and All His People,” in which they declared their intentions to use the island for a school, cultural center and museum.  Alcatraz was theirs, they claimed, “by right of discovery,” though the manifesto did offer to buy the island for “$24 in glass beads and red cloth”—the price supposedly paid for the island of Manhattan.     Rather than risk a PR fall-out, the Nixon administration opted to leave the occupiers alone as long as things remained peaceful and just kinda wait the situation out.  The island didn't even have potable water; how long could the IAT stay there?  Jokes on you, politicians of 50 years ago, because many of the occupiers lived in conditions as bad on reservations.  They'd unknowingly been training for this their entire lives.  Native American college students and activists veritably swarmed the island and the population ballooned to more than 600 people, twice the official capacity of the prison.  They formed a governing body and set up school for the kids, a communal kitchen, clinic, and a security detail called “Bureau of Caucasian Affairs.”  Other activists helped move people and supplies to the island and supportive well-wishers send money, clothes and canned food.    Government officials would travel to the island repeatedly to try, and fail, to negotiate.  The IAT would settle for nothing less than the deed to Alcatraz Island, and the government maintained such a property transfer would be impossible.  The occupation was going better than anyone expected, at least for the first few months.  Then, many of the initial wave of residents had to go back to college and their places were taken by people more interested in no rent and free food than in any cause.  Drugs and alcohol, which were banned, were soon prevalent.  Oakes and his wife left Alcatraz after his stepdaughter died in a fall, and things began to unravel even more quickly.  By May, the sixth month of the occupation, the government dispensed with diplomatic efforts and cut all remaining power to Alcatraz.  Only a few weeks later, a fire tore across the island and destroyed several of Alcatraz's historic buildings.  Federal marshals removed the last occupiers in June of the second year, an impressive 19 months after they first arrived, six men, five women and four children.  This time, when laws were passed after an act of rebellion, they were *for the rebels, which many states enacting laws for tribal self rule.  When Alcatraz opened as a national park in 1973, not only had the graffiti from the occupation not been removed, it was preserved as part of the island's history.   People gather at Alcatraz every November for an “Un-Thanksgiving Day” celebrating Native culture and activism. RESIDENTIAL SCHOOL   The American government took tens of thousands of children from Native families and placed them in boarding schools with strict assimilation practices.  Their philosophy - kill the Indian to save the man.  That was the mindset under which the U.S. government Native children to attend boarding schools, beginning in the late 19th century, when the government was still fighting “Indian wars.”   There had been day and boarding schools on reservations prior to 1870, when U.S. cavalry captain, Richard Henry Pratt established the Carlisle Indian School in Pennsylvania.  This school was not on a reservation, so as to further remove indigenous influences.  The Carlisle school and other boarding schools were part of a long history of U.S. attempts to either kill, remove, or assimilate Native Americans.  “As white population grew in the United States and people settled further west towards the Mississippi in the late 1800s, there was increasing pressure on the recently removed groups to give up some of their new land,” according to the Minnesota Historical Society. Since there was no more Western territory to push them towards, the U.S. decided to remove Native Americans by assimilating them. In 1885, Commissioner of Indian Affairs Hiram Price explained the logic: “it is cheaper to give them education than to fight them.”   Off-reservation schools began their assault on Native cultural identity as soon as students arrived, by first doing away with all outward signs of tribal life that the children brought with them.  The long braids worn by boys were cut off.  Native clothes were replaced with uniforms.  The children were given new Anglicized names, including new surnames.  Traditional Native foods were abandoned, as were things like sharing from communal dishes,  forcing students to use the table manners of white society, complete with silverware, napkins and tablecloths.  The strictest prohibition arguably fell on their native languages.  Students were forbidden to speak their tribal language, even to each other.  Some school rewarded children who spoke only English, but most schools chose the stick over the carrot and relied on punishment to achieve this aim.  This is especially cruel when you consider that many of the words the children were being forced to learn and use had no equivalent in their mother tongue.   The Indian boarding schools taught history with a definite white bias.  Columbus Day was heralded as a banner day in history and a beneficial event for Native people, as it was only after discovery did Native Americans become part of history.  Thanksgiving was a holiday to celebrate “good” Indians having aided the brave Pilgrim Fathers.  On Memorial Day, some students at off-reservation schools were made to decorate the graves of soldiers sent to kill their fathers.   Half of each school day was spent on industrial training. Girls learned to cook, clean, sew, care for poultry and do laundry for the entire institution.  Boys learned industrial skills such as blacksmithing, shoemaking or performed manual labor such as farming.  Not receiving much funding from the government, the schools were required to be as self-sufficient as possible, so students did the majority of the work.  By 1900, school curriculums tilted even further toward industrial training while academics were neglected.   The Carlisle school developed a “placing out system,” which put Native students in the mainstream community for summer or a year at a time, with the official goal of exposing them to more job skills.  A number of these programs were out-right exploitive.  At the Phoenix Indian School, girls became the major source of domestic labor for white families in the area, while boys were placed in seasonal harvest or other jobs that no one else wanted.   Conversion to Christianity was also deemed essential to the cause.  Curriculums included heavy emphasis of religious instruction, such as the Ten Commandments, the Beatitudes and Psalms.  Sunday school meant lectures on sin and guilt.  Christianity governed gender relations at the schools and most schools invested their energy in keeping the sexes apart, in some cases endangering the lives of the students by locking girls in their dormitories at night.     Discipline within the Indian boarding schools was severe and generally consisted of confinement, corporal punishment, or restriction of food.  In addition to coping with the severe discipline, students were ravaged by disease exacerbated by crowded conditions at the boarding schools. Tuberculosis, influenza, and trachoma (“sore eyes”) were the greatest threats.  In December of 1899, measles broke out at the Phoenix Indian School, reaching epidemic proportions by January.  In its wake, 325 cases of measles, 60 cases of pneumonia, and 9 deaths were recorded in a 10-day period.  During Carlisle's operation, from 1879 and 1918, nearly 200 children died and were buried near the school.   Naturally, Indian people resisted the schools in various ways. Sometimes entire villages refused to enroll their children in white schools.  Native parents also banded together to withdraw their children en masse, encouraging runaways, and undermining the schools' influence during summer break.  In some cases, police were sent onto the reservations to seize children from their parents.  The police would continue to take children until the school was filled, so sometimes orphans were offered up or families would negotiate a family quota. Navajo police officers would take children assumed to be less intelligent, those not well cared for, or those physically impaired.  This was their attempt to protect the long-term survival of their tribe by keeping healthy, intelligent children at home.     It was not until 1978, within the lifetime of many of my gentle listeners. that the passing of the Indian Child Welfare Act that Native American parents gained the legal right to deny their children's placement in off-reservation schools.   Though the schools left a devastating legacy, they failed to eradicate Native American cultures as they'd hoped. Later, the Navajo Code Talkers who helped the U.S. win World War II would reflect on the strange irony this forced assimilation had played in their lives.  “As adults, [the Code Talkers] found it puzzling that the same government that had tried to take away their languages in schools later gave them a critical role speaking their languages in military service,” recounts the National Museum of the American Indian.   In addition to documentaries, I'd like to recommend the movie The Education of Little Tree, starring James Cromwell, Tantu Cardinal and Graham Green, about a part-Charokee boy who goes to live with his grandparents in the Tennessee mountains, but is then sent to an Indian school.   There are a number of off-reservation boarding schools in operation today.  Life in the schools is still quite strict, but now includes teaching Native culture and language rather than erasing it.  Though they cannot be separated from their legacy of oppression and cultural violence, for many modern children, they're a step to a better life.  Poverty is endemic to many reservations, which also see much higher than average rates of alcoholism, drug use, and suicide.    For the students, these schools are a chance to escape.   OKA   Some words are visceral reminders of collective historic trauma. “Selma” or “Kent State” recall the civil rights movement and the use of military force against U.S. citizens. “Bloody Sunday” evokes “the Troubles” of Northern Ireland. Within Indigenous communities in North America, the word is “Oka.”  That word reminds us of the overwhelming Canadian response to a small demonstration in a dispute over Mohawk land in Quebec, Canada, in 1990. Over the course of three months, the Canadian government sent 2,000 police and 4,500 soldiers (an entire brigade), backed by armored vehicles, helicopters, jet fighters and even the Navy, to subdue several small Mohawk communities.  What was at stake?  What was worth all this to the government?  A golf course and some condos.   The Kanesetake had been fighting for their land for centuries, trying to do it in accordance with the white man's laws, as far back as appeals to the British government in 1761. In 1851, the governor general of Canada refused to recognize their right to their land.  8 years later, the land was given to the Sulpicians, a Catholic diocese.  In 1868, the government of the nascent Dominion of Canada denied that the Mohawk's original land grant had even reserved land for them, so it wasn't covered under the Indian Act. In the 1910's, the he Mohawks of Kanesatake's appealed all the way to the Judicial Committee of the Privy Council, Canada's highest appeals court at the time, who ruled that official title to the land was held by the Sulpicians.  By the end of the Second World War, the Sulpicians had sold all of their remaining land and had left the area. Surely the Mohawk could have their land back now!  Nope.  The Mohawk of Kanesatake were now confined to about 2.3mi sq/6 km sq, known as The Pines, less than 1/10th of the land they once held.  The Mohawk people of Kahnawake, Kanesetake and Akwesasne asserted Aboriginal title to their ancestral lands in 1975, but their claim was rejected on the most BS possible reason -- that they had not held the land continuously from time immemorial.  And on and on.   So you can understand why they'd be a little miffed when plans were announced to expand a golf course that had been built in 1961, expanding onto land that was used for sacred and ceremonial purposes and included a graveyard.  Again, the Mohawk tried to use the proper legal channels and again they got royally fucked over.  That March, their protests and petitions were ignored by the City Council in Oka.  They had to do something the city couldn't ignore.  They began a blockade of a small dirt road in The Pines and they maintained it for a few months.  The township of Oka tried to get a court injunction to order its removal.  On July 11, 1990, the Quebec provincial police sent in a large heavily armed force of tactical officers armed with m16s and tear gas and such-like to dismantle this blockade.  The Mohawks met this show of force with a show of their own.  Behind the peaceful protestors, warriors stood armed and ready.     Let me try to give this story some of the air time it deserves.  April 1, 1989, 300 Kanesatake Mohawks marched through Oka to protest against Mayor Jean Ouellette's plan to expand the town's golf course.  On March 10, 1990, --hey, that's my birthday!  the day, not the year-- After Oka's municipal council voted to proceed with the golf course expansion project, a small group of Mohawks barricades the access road.  With a building.  They drug a fishing shack into the Pines and topped it with a banner that read “Are you aware that this is Mohawk territory?” and the same again in French, because Quebec.  There's a picture on the Vodacast app, naturally, as well as a photo called Face to Face is a photograph of Canadian Pte. Patrick Cloutier and Anishinaabe warrior Brad Larocque staring each other down during the Oka Crisis. It was taken on September 1, 1990 by Shaney Komulainen, and has become one of Canada's most famous images.  It really should be more famous outside of Canada, like the lone protestor blocking tanks in Tiananmen Square or 1968 Summer Olympics, Tommie Smith and John Carlos staged a protest and displayed a symbol of Black power during their medal ceremony.  Check it out on Vodacast and let me know if you agree, soc. med.   during the summer of 1990 the Mohawk warrior society engaged in the 78 day armed standoff with the s.q Provincial Police and the Canadian Armed Forces in order to protect an area of their territory from development known as the pines near the town of oka.   This area was used as a tribal cemetery along with other tribal activities important to the Mohawks.  The oka crisis or also known as the Mohawk resistance was a defensive action that gained international attention,  taken by Mohawks of the Kanna Satake reserve along with other Mohawks from the nearby communities of Kanna waka as well as the Aquosasne on a reservation on the American side of the u.s. Canadian colonial border.  It was one of the most recent examples of Native armed resistance that was successful in stopping construction and development on to tribal lands.  So what was being developed that led to this armed confrontation leading to the death of an sq SWAT officer during that hot summer?  Golf.  The town of oka and investors wanted to expand a nine-hole golf course at the Open Golf Club into an 18-hole course as well as build around 60 condominiums into Mohawk territory.  Since 1989 the Mohawks had been protesting these plans for development by the town of oka and investors of the Golf Course expansion.  Seeing that the local courts were not of any help in recognizing Mohawk claims of the land under development, Mohawk protesters and community members held marches rallies and signed petitions.   Eventually the Mohawks set up a barricade blocking access to the development site on a gravel road.  Later on it was occupied mainly by Mohawk women and children OCA's mayor jean wallet one of the nine hole golf course expanded and filed the injunction against the Mohawks. He went into hiding during the oka crisis. [sfx clip] I will occupy this land for what it takes he has to prove it to me that it's his and I will prove it to him that's mine.  Oak is mayor had stated the land in question actually belonged to the town of oka and did not back down from the issue, but instead filed an injunction one of many that had been issued prior to remove the Mohawks from the area and take down the barricades by force if necessary.  if I have to die for Mohawk territory I will but I ain't going alone are you armed no the Creator will provide in anticipation of the raid by the sq mohawks of knesset Aki sent out a distress call to surrounding communiti.  In the Mohawk warrior society from the Aquos austenite reservation and the American side of the Mohawk reserve as well as kana waka have begun filtering into the barricade area with camping gear communications equipment food and weapons.  It's difficult to pin down just who makes up the Warriors society. the leaders an organization you each depending on the circumstances.  the member roles are  treated like a military secret, which is fitting since many or most of the Warriors were veterans, with a particular persistance of Vietnam Marines.   why the Warriors exist is easier to answer   mohawk have closed off the Mercier bridge sparking a traffic nightmare.  Provincial police arrived at dawn secure position in case of Mohawk until 8:00 to clear out.  The natives stood their ground the battle for the barricade started just before nine o'clock on one side heavily armed provincial police bob tear gas and stun grenade power [sfx reporter] a 20-minute gun battle ensued dozens of rounds of ammunition were shot off and then the inevitable someone was hit a police officer took a bullet in the face which proved fatal that seems to turn the tide the police has been advancing until then turned tail and fled leaving six of their vehicles behind.  The Mohawk celebrated when the police left celebrated what they called a victory over the qpm.  Most of the Mohawks each shot that the raid had taken place they said they were angry - angry that a dispute over a small piece of land had ended in violence.  [sfx this clip but earlier] I mean the non-indians that initiated this project of a golf course and then and then trying to take the land away because it's Mohawk clan it's our land there's a little bit left they're sucking the marrow out of our bones.  [sfx this clip, little earlier] we've kept talking in and saying you know what kind of people are you there's children here and you're shooting tear gas at us we're not we're on armed and you're aiming your weapons at us what kind of people are you.     The police retreated, abandoning squad cars and a front-end loader, basically a bulldozer.  They use the loader to crash the vehicles and they push them down the road, creating two new barricades, blocking highway 344.  The Mohawk braced for a counterattack and vowed to fire back with three bullets for every bullet fired at them.  due to the inability of the SQ to deal with the heavily armed Mohawks   The Canadian government called in the Royal Canadian Armed Forces to deal with the Mohawks. As the army pushed further into the Mohawk stronghold there was a lot of tension with Mohawk warriors staring down soldiers getting in their faces taunting them challenging them to put down their weapons and engage in hand-to-hand combat.   this is how the remainder of the siege would play out between the Warriors and Army as there were thankfully no more gun battles. [Music] as the seige wore on and came to an end most of the remaining Warriors as well as some women and children took refuge in a residential treatment center.   instead of an orderly surrender as the army anticipated warriors simply walked out of the area where they were assaulted by waiting soldiers and the police.  50 people taken away from the warrior camp including 23 warriors, but that means right over half the people taken into custody were non-combatants.   by 9:30 that night the army began to pull out, at the end of their two and a half months seige  a number of warriors were later charged by the sq.  5 warriors were convicted of crimes included assault and theft although only one served jail time.  during the standoff the Canadian federal government purchased the pines in order to prevent further development, officially canceling the expansion of the golf course and condominiums.  Although the government bought additional parcels of land for connoisseur taka there has been no organized transfer of the land to the Mohawk people. investigations were held after the crisis was over and revealed problems with the way in which the SQ handled the situation which involved command failures and racism among sq members.   Ronald (Lasagna) Cross and another high-profile warrior, Gordon (Noriega) Lazore of Akwesasne, are arraigned in Saint-Jérôme the day after the last Mohawks ended their standoff. In all, about 150 Mohawks and 15 non-Mohawks were charged with various crimes. Most were granted bail, and most were acquitted. Cross and Lazore were held for nearly six months before being released on $50,000 bail. They were later convicted of assault and other charges. After a community meeting, it was the women who decided that they would walk out peacefully, ending the siege. With military helicopters flying low, spotlights glaring down and soldiers pointing guns at them, Horn-Miller carried her young sister alongside other women and children as they walked to what they thought was the safety of the media barricades.  They didn't make it far before violence broke out. People started running, soldiers tackled warriors, fights broke out and everyone scrambled to get to safety. Up until that point Horn-Miller said she was able to keep her older sister calm by singing a traditional song to her.   LITTLEFEATHER on the night of 27 March 1973. This was when she took the stage at the 45th Academy Awards to speak on behalf of Marlon Brando, who had been awarded best actor for his performance in The Godfather. It is still a striking scene to watch.  Amid the gaudy 70s evening wear, 26-year-old Littlefeather's tasselled buckskin dress, moccasins, long, straight black hair and handsome face set in an expression of almost sorrowful composure, make a jarring contrast.  Such a contrast, that is beggered belief.   Liv Ullman read the name of the winner and Roger Moore made to hand Littlefeather Brando's Oscar, but she held out a politely forbidding hand.  She explained that Brando would not accept the award because of “the treatment of American Indians today by the film industry.”  Some people in the audience applauded; a lot of them booed her, but she kept her calm.  Here, you can listen for yourself.  [sfx clip]  At the time, Wounded Knee, in South Dakota, was the site of a month-long standoff between Native American activists and US authorities, sparked by the murder of a Lakota man.  We're used to this sort of thing now, but on the night, nobody knew what to make of a heartfelt plea in the middle of a night of movie industry mutual masturbation.  Was it art, a prank?  People said Littlefeather was a hired actress, that she was Mexican rather than Apache, or, because people suck on several levels at once, that she was a stripper.  How did this remarkable moment come to pass?   Littlefeather's life was no cake-walk.  Her father was Native American and her mother was white, but both struggled with mental health.  Littlefeather had to be removed from their care at age three, suffering from tuberculosis of the lungs that required her to be kept in an oxygen tent at the hospital.  She was raised by her maternal grandparents, but saw her parents regularly.  That may sound like a positive, but it exposed her to domestic violence.  She once tried to defend her mother from a beating by hitting her father with a broom.  He chased her out of the house and tried to run her down with his truck.  The young girl escaped into a grove of trees and spent the night up in the branches, crying herself to sleep. r   She did not fit in at the white, Catholic school her grandparents sent her to.  At age 12, she and her grandfather visited the historic Roman Catholic church Carmel Mission, where she was horrified to see the bones of a Native American person on display in the museum. “I said: ‘This is wrong. This is not an object; this is a human being.' So I went to the priest and I told him God would never approve of this, and he called me heretic. I had no idea what that was.”  An adolescence of depression and a struggle for identity followed.   Fortunately, in the late 1960s and early 70s Native Americans were beginning to reclaim their identities and reassert their rights.  After her father died, when she was 17, Littlefeather began visiting reservations and even visited Alcatraz during the Indians of all Tribes occupation.  She travelled around the country, learning traditions and dances, and meeting other what she called “urban Indian people” also reconnecting with your heritage.  “The old people who came from different reservations taught us young people how to be Indian again. It was wonderful.”  By her early 20s Littlefeather was head of the local affirmative action committee for Native Americans, studying representation in film, television and sports.  They successfully campaigned for Stanford University to remove their offensive “Indian” mascot, 50 years before pro sports teams like the Cleveland Indians got wise.  At the same time, white celebrities like Burt Lancaster began taking a public interest in Native American affairs.  Littlefeather lived near director Francis Ford Coppola, but she only knew him to say hello.  Nonetheless, after hearing Marlon Brando speaking about Native American rights, as she walked past Coppola's house to find him sitting on his porch, drinking ice tea.  She yelled up the walk, “Hey! You directed Marlon Brando in The Godfather” and she asked him for Brando's address so she could write him a letter.  It took some convincing, but Coppola gave up the address.   Then, nothing.  But months later, the phone rang at the radio station where Littlefeather worked.  He said: ‘I bet you don't know who this is.'  She said, “Sure I do.  It sure as hell took you long enough to call.”  They talked for about an hour, then called each other regularly.  Before long he was inviting her for the first of several visits and they became friends.  That was how Brando came to appoint her to carry his message to the Oscars, but it was hastily planned.  Half an hour before her speech, she had been at Brando's house on Mulholland Drive, waiting for him to finish typing an eight-page speech.  She arrived at the ceremony with Brando's assistant, just minutes before best actor was announced.  The producer of the awards show immediately informed her that she would be removed from the stage after 60 seconds.  “And then it all happened so fast when it was announced that he had won.  I had promised Marlon that I would not touch that statue if he won. And I had promised [the producer] that I would not go over 60 seconds. So there were two promises I had to keep.”  As a result, she had to improvise.   I don't have a lot of good things to say about Marlon Brando --he really could have had a place in the Mixed Bags of History chapter of the YBOF book; audiobook available most places now-- but he had Hollywood dead to rights on its Native Americans stereotypes and treatment, as savages and nameless canon fodder, often played by white people in red face.  This was a message not everyone was willing to hear.  John Wayne, who killed uncountable fictional Natives in his movies, was standing in the wings at that fateful moment, and had to be bodily restrained by security to stop him from charing Littlefeather.  For more on Wayne's views of people of color, google his 1971 Playboy interview.  Clint Eastwood, who presented the best picture Oscar, which also went to The Godfather, “I don't know if I should present this award on behalf of all the cowboys shot in all the John Ford westerns over the years.” In case you thought fussing out an empty chair was the worst we got from him.  When Littlefeather got backstage, people made stereotypical war cries and tomahawk motions at her.  After talking to the press --and I can't say I'm not surprised that event organizers didn't spirit her away immediately -- she went straight back to Brando's house where they sat together and watched the reactions to the event on television, the ‘compulsively refreshing your social media feed' of the 70's.   But Littlefeather is proud of the trail she blazed. She was the first woman of colour, and the first indigenous woman, to use the Academy Awards platform to make a political statement. “I didn't use my fist. I didn't use swear words. I didn't raise my voice. But I prayed that my ancestors would help me. I went up there like a warrior woman. I went up there with the grace and the beauty and the courage and the humility of my people. I spoke from my heart.”  Her speech drew international attention to Wounded Knee, where the US authorities had essentially imposed a media blackout.  Sachee Littlefeather went on to get a degree in holistic health and nutrition, became a health consultant to Native American communities across the country, worked with Mother Teresa caring for Aids patients in hospices, and led the San Francisco Kateri Circle, a Catholic group named after Kateri Tekakwitha, the first Native American saint, canonized in 2012.  Now she is one of the elders transmitting knowledge down generations, though sadly probably not for much longer.  She has breast cancer that metastasized to her lung.  “When I go to the spirit world, I'm going to take all these stories with me. But hopefully I can share some of these things while I'm here.  I'm going to the world of my ancestors. I'm saying goodbye to you … I've earned the right to be my true self.”   And that's...Rather than being taken to the hospital for the stab wound a centimeter from her heart, Waneek and the other protesters were taken into custody.  Thankfully, she would heal just fine and even went on to become an Olympic athlete and continued her activism.  And little Tio?  She grew up to be an award-winning actress, best known in our house for playing Tanis on Letterkenny.  Season 10 premier watch party at my house.  Remember….Thanks...       Sources: https://www.history.com/news/how-boarding-schools-tried-to-kill-the-indian-through-assimilation http://www.nativepartnership.org/site/PageServer?pagename=airc_hist_boardingschools https://www.npr.org/templates/story/story.php?storyId=17645287 https://hairstylecamp.com/native-american-beard/ https://www.theguardian.com/us-news/2021/jun/03/i-promised-brando-i-would-not-touch-his-oscar-secret-life-sacheen-littlefeather https://www.cbc.ca/radio/unreserved/reflections-of-oka-stories-of-the-mohawk-standoff-25-years-later-1.3232368/sisters-recall-the-brutal-last-day-of-oka-crisis-1.3234550 https://www.thecanadianencyclopedia.ca/en/article/oka-crisis https://www.youtube.com/watch?v=ArOIdwcj2w8 https://www.history.com/news/native-american-activists-occupy-alcatraz-island-45-years-ago  

'Afrika heeft geen geschiedenis,' was tot halverwege de vorige eeuw de veronderstelling in Europa. Als reactie werd het schrijfproject ‘General History of Africa' opgestart in 1964. Met Larissa Schulte Nordholt praten we over de hobbelige ontstaansgeschiedenis van deze boekenserie.Verder: de column van Micha Wertheim, en in Het Spoor Terug van trots naar schaamte over de Pilgrim Fathers, OVT 28-11-21.

The late great Rush Limbaugh gave a true accounting of the first Thanksgiving. Unfortunately the radical left, the socialists and the Communists want to re-write our history but we won't have it. Revisionist history not on our watch. Listen to this episode of the true story of what really happened at the first Thanksgiving and how it shaped the America of today.

An audio recording of chapter 40 of James E. Talmage's classic work, Jesus the Christ. Read by Bradley Ross. Music from Lara St. John, used by permission via Magnatune.com. The original text of this item, including footnotes and endnotes, is available from Project Gutenberg: http://www.gutenberg.org/files/22542/22542-h/22542-h.htm#chapter_40The great falling away as predicted.—Individual apostasy from the Church.—Apostasy of the Church.—Constantine makes Christianity the religion of state.—Papal claims to secular authority.—Churchly tyranny.—The Dark Ages.—The inevitable revolt.—The Reformation.—Rise of Church of England.—Catholicism and Protestantism.—The apostasy affirmed.—Mission of Columbus and the Pilgrim Fathers predicted in ancient scripture.—Fulfilment of the prophecies.—Establishment of American nation provided for

In this Thursday afternoon livestream I talk about my latest podcast and essay, why I do not focus on the minute details of politics, Malcolm X and nationalism, Christopher Caldwell’s essay on the Pilgrim Fathers, the tragedy of the American Indians, and all the chaos that is going on in the world today. Watch here, … Continue reading Livestream 16: Dispossession, Plymouth Rock, and Chaos in the World

Southampton is a city which has a rich history from Vikings raids through to the famous departure site of the Titanic. It has survived heavy bombing in World War II and is now a thriving composition city. This week, we are joined by local historian Martin Brisland who reveals the hidden history of Southampton, from the grisly locations of the Old Admiralty Gallows and other public executions at the Bargate to the medieval wine vaults beneath the streets that were used as air-raid shelters during the Second World War. Many notable characters have been associated with the city, including Benny Hill; Jane Austen; General Rosas, who helped create modern Argentina; and Admiral Jellicoe. As well as being the port of embarkation for the Titanic, the Pilgrim Fathers' Mayflower sailed from Southampton.

On this day in Christian History, we go back to the year 1621 and the Pilgrims from England left their ship the Mayflower and gathered on shore at Plymouth, Massachusetts, for their first religious service.  The story of their grueling journey and what motivated them. 

2020 is the 400th anniversary of the sailing of the Pilgrim Fathers on the ship the Mayflower. Hear why they took the very dangerous journey in a time of political volatility and at a dangerous time of year to cross the atlantic. Speaker - Fred Huttojn

Warning: Explicit Conversations About Politics, Culture, & Sexuality   It's Our Duty to Spank Booty on Spanksgiving! Yes indeed, Brothers and Sisters, Lovers and Sinners: On Thanksgiving, let us give thanks. And on Spanksgiving, let us give spanks. Let us spank away the hate, greed and fear that divide us. And let us practice the Bonobo Way of peace through pleasure… with a little spanking. Consenting adults only. Don't spank kids. They can't consent, and spanking kids teaches them that violence is the answer to problems. Spanking consenting adults is a very different story, and it often has a happy ending! Historically speaking, SPANKSgiving is more reality-based than THANKSgiving. Mostly likely the traditional tale of peaceable Pilgrims sharing a friendly feast with the local native Wampanoag tribe is a big historic hoax. However, Pilgrim Fathers (and some of the Mothers) were very much into spanking, whipping, humiliation, putting transgressors into stocks and public disgrace, often for sexual “sins.” Of course, most of this was nonconsensual—which makes it all pretty awful. In any case, their own records show those Puritanical Pilgrims were into some kinky corporeal punishments, laying the historic groundwork for Spanksgiving! Usually we celebrate a Very Slappy Spanksgiving in Bonoboville with a big spanking orgy, but in the Coronapocalypse, we have to scale it down—way down—to the point that I'm spanking myself! Talk about “Spanking the Monkey”… Season's Beatings! I also physical-distance flog Mariah, my lovely new associate producer, and I OTK (Over the Knee) spank Stormy, my favorite blow-up doll, all dressed up for the holiday in Yale panties and a spanking skirt. Between spankings, we enjoy a great Bedside Chat with our special guest, bright, beautiful and very colorful Alice Bangz, SHSU student, sex worker, Sisters Against Assault (SAA) activist, striptease artist and fan of consensual adult spanking. Spanking is too good for the Trumpkin, who's so conceited he still won't concede as of this live broadcast, so it's Smashing Trumpkins Voodoo time again; the next day, he authorizes the transition, proving My Voodoo works! The end of the show features a Spanksgiving 2018 bonus clip of me OTK-spanking Juici May until she squirts (it's Holy Water!) all over my lap, but we can't show you that on YouTube. To see this whole show uncensored and free, go to http://drsusanblock.com/spanksgiving-2020 Need to talk PRIVATELY about spanking, squirting, holiday sex, the holiday blues or anything else you can't talk about with anyone else? Call the Therapists Without Borders at the Dr. Susan Block Institute anytime: 213-291-9497. We're here for you

Did the Pilgrim Fathers of 1621 come up with the concept of a Thanksgiving feast on their own? Or were they seeking to apply a Biblical principal? Let's read Deuteronomy 26:1-11 and see . . . 

Just as the Macy's Thanksgiving Parade is setting up, Tilly the Turkey makes her escape all the way to Plymouth for a feast that would make the Pilgrim Fathers proud.Support the show (https://www.patreon.com/NannyBea)

Learn how America chose God. Listen to the true history of the Pilgrims and how it helped lay the foundation for our nation's Christian heritage. Kevin Jessip, president of Global Strategic Alliance, and Jon Hamill, co-founder of Lamplighter Ministries, share their connection to the original Pilgrims as we continue to celebrate 400 years of the Mayflower Compact and more about this year's new Mayflower Compact.

Autor: Loeprick, Sabine Sendung: Sonntagsspaziergang Hören bis: 19.01.2038 04:14

Albert-Jan Regterschot en Steven Middelkoop reizen in deze PuriteinenPodcastserie met hen mee. Vanuit Leiden, via Engeland, naar de nieuwe wereld. Onderweg ontmoeten zij tijdens deze serie interessante gasten, die zowel historisch als theologisch vensters openen op de wereld van de puriteinen. Deze eerste aflevering vormt een introductie. Meer Reformatorisch Dagblad?Volg ons via:https://www.rd.nlNieuwsbrief: https://rd.nl/nieuwsbrief-podcast-puriteinen.Instagram: https://www.instagram.com/rdbeeldFacebook: https://nl-nl.facebook.com/refdag

Psalm 80:1-8, NIV The Mayflower Compact In the name of God, Amen…Having undertaken, for the Glory of God, and advancements of the Christian faith… President of Argentina to Roger Babson “South America was settled by Spaniards who came seeking gold while North America was settled by the Pilgrim Fathers who came seeking God.” Declaration of Independence "We hold these truths to be self-evident, that all men are endowed by their Creator with certain unalienable rights." "George Washington is the tall red headed man who will get on his knees when the Congress stops to pray." Abraham Lincoln "I leave now, not knowing when or whether ever I shall return with a task before me greater than that that rested upon the shoulders of Washington… Abraham Lincoln without the assistance of the divine being who attended him, I cannot succeed and with that assistance, I cannot fail." Thomas Jefferson "The God who gave us life, gave us liberty at the same time." National Anthem (Frances Scott Key) O, thus be it ever when freemen shall stand, Between their lov'd homes and the war's desolation; Blest with vict'ry and peace, may the heav'n-rescued land National Anthem (Frances Scott Key) Praise the Pow'r that hath made and preserv'd us a nation! Then conquer we must, when our cause is just, And this be our motto: "In God is our trust" National Hymn (Samuel Francis Smith) Our father's God to, Thee,
Author of liberty,
To Thee we sing.
Long may our land be bright
With freedom's holy light;
Protect us by Thy might,
Great God, our King! Psalm 80:9-19, NIV Our Response: Look Up Confess Up Speak Up Stand Up

On the 400th anniversary of the Mayflower’s momentous voyage to North America, historian and author James Evans reflects on the Pilgrim Fathers and the colony they established, and considers how important it was to the history of America. Historyextra.com/podcastEnter the podcast survey here: https://immediateinsiders.com/uc/admin/65da/?a=1&b=6Survey closes Sunday 4th October 2020 at 11:59pm See acast.com/privacy for privacy and opt-out information.

Autor: Aktoprak, Levent Sendung: Tag für Tag Hören bis: 19.01.2038 04:14 Aus Religion und Gesellschaft Prost Mahlzeit! Der Vatikan hat pünktlich zur Vollversammlung der katholischen Bischöfe und einige Monate vor dem ökumenischen Kirchentag in Frankfurt das gemeinsame Abendmahl verboten. Wir sprechen mit dem Chef der evangelischen Akademie Frankfurt, Thorsten Latzel, darüber, warum das gemeinsame Abendmahl als ökumenisches Ideal gilt und was er von den Ausführungen aus Rom hält Auf den Spuren der Pilgrim Fathers in Leiden Rockefeller hatte sie, Marilyn Monroe, Clint Eastwood, Roosevelt, Obama und George Bush: Vorfahren im holländischen Leiden. Dort hatten sich 1609 Glaubensflüchtlinge aus England niedergelassen - die legendären Gründerväter Amerikas, die Pilgrim Fathers. 2020 ist es genau 400 Jahre her, dass ein Teil von ihnen Leiden wieder verließ, um nach einem Zwischenstopp in Plymouth auf der Mayflower in die Neue Welt zu segeln. Das Gedenken feiern Amerika und England dieses Jahr nicht alleine - sondern als 4 Nations-Commemoration: Erstmals wird auch die indigene Bevölkerung Amerikas mit einbezogen, für die die Ankunft der Pilgrims der Anfang vom Ende bedeutete. Und erstmals sind auch die Niederländer mit dabei. Am Mikrofon: Levent Aktoprak

Four hundred years ago, a group of 102 passengers and 30 crew set sail from Plymouth for the New World. Their journey on the Mayflower is one of the foundation stories of the United States and today, more than 30 million Americans claim descent from the Pilgrim Fathers. So how important were these Puritans? Why did they feel the need to go to America? And what is their lasting legacy? To answer these questions, Ernie Rea is joined by Dr Kathryn Gray, Associate Professor in Early American Literature at the University of Plymouth; Professor Peter Mancall who teaches history at the University of Southern California; and Paula Peters, a member of the Mashpee Wampanoag tribe. Producer: Helen Lee

Four hundred years ago, a group of 102 passengers and 30 crew set sail from Plymouth for the New World. Their journey on the Mayflower is one of the foundation stories of the United States and today, more than 30 million Americans claim descent from the Pilgrim Fathers. So how important were these Puritans? Why did they feel the need to go to America? And what is their lasting legacy? To answer these questions, Ernie Rea is joined by Dr Kathryn Gray, Associate Professor in Early American Literature at the University of Plymouth; Professor Peter Mancall who teaches history at the University of Southern California; and Paula Peters, a member of the Mashpee Wampanoag tribe. Producer: Helen Lee

Next week finally sees the release of Tenet, the latest big-budget film by Christopher Nolan. For our Friday Review, film critic Ryan Gilbey and novelist and short story writer Irenosen Okojie give their response to the film, and consider the future of cinema in light of the pandemic. And they’ll be discussing their cultural picks – the TV series Broad City and Lovecraft Country. Algorithm-downgraded A level student Jessica Johnson on her strangely prescient Orwell Youth Prize winning short story about an algorithm that decides school grades according to social class. The British Museum is the UK’s most-visited tourist attraction but during lockdown it’s had no visitors. Now they’re getting ready to reopen with limited numbers. We speak to the director Hartwig Fischer about how the museum has been using the hiatus to rethink the ethos behind displaying its extraordinary collection. This year marks the 400th anniversary of the Mayflower’s voyage. While the story of the “Pilgrim Fathers” is well known, the history of the Wampanoag people they met is less so. Wampum: Stories from the Shells of Native America is a touring exhibition which hopes to change this. This new exhibition is presented by The Box, Plymouth and grew out of a partnership with Wampanoag Advisory Committee to Plymouth 400 and the Wampanoag cultural advisors SmokeSygnals. The wampum belt is a tapestry of tribal history made from thousands of handcrafted beads. Paula Peters, founder of SmokeSygnals and a member of the Mashpee Wampanoag Tribal Nation, explains. Shedinburgh is an online festival attempting to capture the spirit of the Edinburgh Festival Fringe by live streaming performances from sheds around the country. Theatre producer, Francesca Moody, who also made Fleabag explains the endeavour. Presenter: John Wilson Producer: Sarah Johnson Studio Manager: Nigel Dix

2020 sees the 400th anniversary of the sailing of the Mayflower - the ship that took the Pilgrim Fathers to the New World. It's a foundational event in American history, but it began as an English story, which pioneered the idea of religious freedom. The illegal underground movement of Protestant separatists from Elizabeth I's Church of England is a story of subterfuge and danger, arrests and interrogations, prison and executions. It starts with Queen Mary's attempts to burn Protestantism out of England, which created a Protestant underground. Later, when Elizabeth's Protestant reformation didn't go far enough, radicals recreated that underground, meeting illegally throughout England, facing prison and death for their crimes. They went into exile in the Netherlands, where they lived in poverty - and finally the New World. Stephen Tomkins tells this fascinating story - one that is rarely told as an important piece of English, as well as American, history - that is full of contemporary relevance: religious violence, the threat to national security, freedom of religion and tolerance of dangerous opinions. This is a must-read book for anyone interested in the untold story of how the Mayflower came to be launched.

Oliver Cromwell’s Protectorate in the mid-seventeenth century lasted a mere six years and was England’s sole experiment in republican government. The historian Paul Lay tells Andrew Marr how Cromwell forged both his foreign and domestic policy according to God’s will - including waging wars in the Americas. Protestant separatists are at the heart of Stephen Tomkins's recreation of the journey of the Mayflower, three decades before Cromwell’s rule. Escaping religious persecution, the Pilgrim Fathers built their version of a brave new world in America. In the 400 years since the sailing of the Mayflower the USA has become a world superpower. Lindsay Newman from Chatham House looks at President Trump’s foreign policy decisions, especially in relation to Iran, and examines the political ideology that drives them. It is 70 years since the death of George Orwell. The academic Lisa Mullen explores the contemporary relevance of his writings on political and religious ideology, republicanism and the freedom to express heretical views. Producer: Katy Hickman

This week, Ed Thornton talks to Dr Stephen Tomkins about his new book, The Journey to the Mayflower: God's outlaws and the invention of freedom. This year is the 400th anniversary of the sailing of the Mayflower, the ship that took the Pilgrim Fathers to the New World. The Journey to the Mayflower is not a history of The Mayflower journey, however. “My book stops where most other books on the subject start,” Dr Tomkins says. “My story is about the illegal, underground church, the religious movement in the time of Elizabeth 1 and James 1, their experience of secret worship and of persecution and of exile, and the reasons why they felt the need to leave the country and seek a new life elsewhere. It's the story of the English movement that then led people to America, rather than a story of American beginnings.” The Journey to the Mayflower: God's outlaws and the invention of freedom by Stephen Tomkins is published by Hodder & Stoughton at £20 (CT Bookshop £18). Stephen Tomkins is the author of eight books on Christian history, including biographies of William Wilberforce and John Wesley. He is the editor of Reform magazine, and was previously deputy editor of Third Way. If you don't yet subscribe to the Church Times, check out our new reader offer: 10 issues for £10: www.churchtimes.co.uk/new-reader

Be inspired and encouraged as you listen to the dramatised audio version of the book The Great Controversy.

Prior Edgar Koning van het karmelietenklooster in Zenderen vertelt over de nieuwe Stiltetuin. / Reportage over de Pilgrim Fathers in Leiden. Thrillerschrijver Jeroen Windmeijer vertelt hun geschiedenis in zijn nieuwste boek 'Het Pilgrim Fathers Complot'. / Rolf Deen is te gast om te vertellen over de Dag van de Inspirerende Film en de kracht van inspirerende films... / Jan de Vlieger bespreekt het nieuwste boek van Paul van Vliet 'Brieven aan God en andere mensen'. / Tot slot een miniatuur van theologe Hannie van Dijk: Weet jij wat je plek is?

Adelheid Roosen vertelt over de theatervoorstelling 'Hoe kunnen we beter samenleven' over dak- en thuislozen. Erspelen ook lokale hulpverleners mee. / Reportage over de Pilgrim Fathers in Leiden. De succesvolle thriller schrijver Jeroen Windmeijer vertelt hun geschiedenis in zijn nieuwste boek 'Het Pilgrim Fathers Complot'. / De Beschouwers van het levensbeschouwelijke nieuws zijn journalist Monic Slingerland en Jan Offringa, hoofdredacteur van Liberaal Christendom. / Michel Bernard vertelt over het concert '1000 stemmen' in Eindhoven met liederen van Huub Oosterhuis. / Tot slot een Miniatuur over Dominicaans Leven door Stefan Mangnus.

The Mayflower Compact was the first governing document of Plymouth Colony. It was written by the male passengers of the Mayflower, consisting of separatist Congregationalists who called themselves "Saints", and adventurers and tradesmen, most of whom were referred to by the Separatists as "Strangers". Later both groups were referred to as Pilgrims or Pilgrim Fathers. The Separatists were fleeing from religious persecution by King James of England. The Mayflower Compact was signed aboard ship on November 11, 1620 by the Pilgrims. They used the Julian Calendar, also known as Old Style dates, which, at that time, was ten days behind the Gregorian Calendar. Signing the covenant were 41 of the ship's 101 passengers, while the Mayflower was anchored in what is now Provincetown Harbor within the hook at the northern tip of Cape Cod.

The Pilgrims or Pilgrim Fathers were early European settlers of the Plymouth Colony in present-day Plymouth, Massachusetts, United States. The Pilgrims' leadership came from the religious congregations of Brownist English Dissenters who had fled the volatile political environment in England for the relative calm and tolerance of 16th–17th century Holland in the Netherlands. The Pilgrims held Puritan Calvinist religious beliefs but, unlike other Puritans, they maintained that their congregations needed to be separated from the English state church. As a separatist group, they were also concerned that they might lose their English cultural identity if they remained in the Netherlands, so they arranged with English investors to establish a new colony in North America. The colony was established in 1620 and became the second successful English settlement in North America (after the founding of Jamestown, Virginia in 1607). The Pilgrims' story became a central theme of the history and culture of the United States.

"Cavalcade of America" - November 24, 1947. Episode titled "U.S. Pilgrims." An amusing and charming look at the Pilgrim Fathers, as seen through the eyes of a modern immigrant. In a night school class, their teacher explains that the more you know about the United States and its history, the better citizen you will make. Subsequently, they discuss the first pilgrims. It's a little like "Life With Luigi," but without Luigi! George Tobias, who was best known for his role as Abner Kravitz on the television sitcom "Bewitched," stars.

Thanksgiving is a day most Americans look forward to, a day of watching parades and feasting on delicious food with friends and family. However, the rosy picture we have in our minds of our Pilgrim forefathers sitting down to eat with the local Native American tribes is, frankly, a myth. In honor of the holiday, American religious historian Mark Valeri shares the true and harrowing tales of the Pilgrim immigrants, and how and why their story came to national prominence in the post-Civil War era. He also examines how the myth of that first Thanksgiving has taken root in the American identity, and traces the revisions the story has undergone through the decades. This episode was first released in 2015.

This week on StoryWeb: Anzia Yezierska’s essay “America and I.” Every American has heard stories of Eastern European and Southern European immigration to the United States in the late nineteenth and early twentieth centuries. Indeed, I’m sure that many StoryWeb listeners are descended from those immigrants. The stories are legion, the images unforgettable. Without a doubt, every American needs to visit Ellis Island at least once. (If you’re going for the first time, plan to spend the entire day. There is so much to see, touch, feel, explore – and so many, many stories to hear as you listen to the headphones on your self-guided tour.) Likewise, everyone should make it a point to visit the Tenement Museum at 97 Orchard Street on the Lower East Side of Manhattan. This outstanding, award-winning museum was created when construction workers uncovered a boarded-up, untouched tenement building. The tenement was home to nearly 7,000 immigrants. Visitors to the museum tour the four apartments, each telling the story of a different family who actually lived in the building. Neighborhood walking tours and “Tenement Talks” are also available. Another source for learning the powerful history of immigration, tenements, and sweatshops is Ric Burns’s series New York: A Documentary Film. You’ll find episodes 3 and 4 especially relevant. All of these resources are great ways to learn about immigration, but this week I want to pay homage to one particular immigrant: writer Anzia Yezierska, who hailed from Russian Poland. Yezierska immigrated with her Jewish family to the United States in the early 1890s. Her 1923 essay, “American and I,” tells the story of her struggle to move beyond working as a domestic servant and as a shirtwaist maker in sweatshops to working with her “head.” When she goes to a vocational counselor, she is told that she should become the best shirtwaist maker she can be and slowly rise from job to job. But she counters with, “I want to do something with my head, my feelings. All day long, only with my hands I work.” Yezierska feels she is “different,” that she has more to offer. Ultimately, Yezierska was able to work with her head, her feelings. She mastered the English language and began to write novels, short stories, and autobiographical essays. As works like “America and I” demonstrate, she wrote in a dialect of Yiddish-flavored English. We hear the Polish immigrant: she comes through on the page. Like many others, I have often bemoaned the plight of the immigrants who flooded through Ellis Island, crowded into the tenements of the Lower East Side, and toiled in sweatshops like the Triangle Shirtwaist Factory (the site of the worst industrial accident in American history). How wretched their lives must have been, I have thought more than once. But a dear friend who is descended from Italian immigrants to New York tells me that he thinks the immigrants were quite successful. In just two generations, his family moved out of the Lower East Side to Little Italy in the Bronx and then to White Plains, New York. Their great-grandson is now a professor at a liberal arts college in New York City. Such rapid success is, to my friend, mind-boggling! If you want to hear firsthand what the journey was like for one immigrant, be sure to read Anzia Yezierska’s essay “America and I.” You can read the short essay online – or buy the collection, How I Found America, which includes the essay. If you’re ready to read more of Yezierska’s writing, you’ll definitely want to check out her 1925 novel, The Bread Givers, widely considered to be her masterpiece. You might also want to explore a bit of Yezierska’s biography. She ended up earning a scholarship to Columbia University and was later involved in a romantic relationship with Columbia professor John Dewey. You can read about their relationship in Love in the Promised Land: The Story of Anzia Yezierska and John Dewey. Yezierska’s only child, Louise Levitas Henriksen, wrote a biography of her mother, Anzia Yezierska: A Writer’s Life. In From Hester Street to Hollywood: The Life and Work of Anzia Yezierska, biographer Bettina Berch looks at Yezierska’s written works as well as her work as a screenwriter for Hollywood. An excellent student paper, “Anzia Yezierska: Being Jewish, Female, and New in America,” Is a great (and short!) introduction to Yezierska and her work. Other useful overviews of Yezierska and her work can be found at Jewish Women’s Archive and My Jewish Learning. Visit thestoryweb.com/yezierska for links to all these resources. Listen now as I read Anzia Yezierska’s essay “America and I” in its entirety.   As one of the dumb, voiceless ones I speak. One of the millions of immigrants beating, beating out their hearts at your gates for a breath of understanding. Ach! America! From the other end of the earth from where I came, America was a land of living hope, woven of dreams, aflame with longing and desire. Choked for ages in the airless oppression of Russia, the Promised Land rose up—wings for my stifled spirit— sunlight burning through my darkness—freedom singing to me in my prison—deathless songs tuning prison-bars into strings of a beautiful violin. I arrived in America. My young, strong body, my heart and soul pregnant with the unlived lives of generations clamoring for expression. What my mother and father and their mother and father never had a chance to give out in Russia, I would give out in America. The hidden sap of centuries would find release; colors that never saw light—songs that died unvoiced—romance that never had a chance to blossom in the black life of the Old World. In the golden land of flowing opportunity I was to find my work that was denied me in the sterile village of my forefathers. Here I was to be free from the dead drudgery for bread that held me down in Russia. For the first time in America, I’d cease to be a slave of the belly. I’d be a creator, a giver, a human being! My work would be the living job of fullest self-expression. But from my high visions, my golden hopes, I had to put my feet down on earth. I had to have food and shelter. I had to have the money to pay for it. I was in America, among the Americans, but not of them. No speech, no common language, no way to win a smile of understanding from them, only my young, strong body and my untried faith. Only my eager, empty hands, and my full heart shining from my eyes! God from the world! Here I was with so much richness in me, but my mind was not wanted without the language. And my body, unskilled, untrained, was not even wanted in the factory. Only one of two chances was left open to me: the kitchen, or minding babies. My first job was as a servant in an Americanized family. Once, long ago, they came from the same village from where I came. But they were so well-dressed, so well-fed, so successful in America, that they were ashamed to remember their mother tongue. “What were to be my wages?” I ventured timidly, as I looked up to the well-fed, well-dressed “American” man and woman. They looked at me with a sudden coldness. What have I said to draw away from me their warmth? Was it so low for me to talk of wages? I shrank back into myself like a low-down bargainer. Maybe they’re so high up in well-being they can’t any more understand my low thoughts for money. From his rich height the man preached down to me that I must not be so grabbing for wages. Only just landed from the ship and already thinking about money when I should be thankful to associate with “Americans.” The woman, out of her smooth, smiling fatness assured me that this was my chance for a summer vacation in the country with her two lovely children. My great chance to learn to be a civilized being, to become an American by living with them. So, made to feel that I was in the hands of American friends, invited to share with them their home, their plenty, their happiness, I pushed out from my head the worry for wages. Here was my first chance to begin my life in the sunshine, after my long darkness. My laugh was all over my face as I said to them: “I’ll trust myself to you. What I’m worth you’ll give me.” And I entered their house like a child by the hand. The best of me I gave them. Their house cares were my house cares. I got up early. I worked till late. All that my soul hungered to give I put into the passion with which I scrubbed floors, scoured pots, and washed clothes. I was so grateful to mingle with the American people, to hear the music of the American language, that I never knew tiredness. There was such a freshness in my brains and such a willingness in my heart I could go on and on—not only with the work of the house, but work with my head—learning new words from the children, the grocer, the butcher, the iceman. I was not even afraid to ask for words from the policeman on the street. And every new word made me see new American things with American eyes. I felt like a Columbus, finding new worlds through every new word. But words alone were only for the inside of me. The outside of me still branded me for a steerage immigrant. I had to have clothes to forget myself that I’m a stranger yet. And so I had to have money to buy these clothes. The month was up. I was so happy! Now I’d have money. My own, earned money. Money to buy a new shirt on my back—shoes on my feet. Maybe yet an American dress and hat! Ach! How high rose my dreams! How plainly I saw all that I would do with my visionary wages shining like a light over my head! In my imagination I already walked in my new American clothes. How beautiful I looked as I saw myself like a picture before my eyes! I saw how I would throw away my immigrant rags tied up in my immigrant shawl. With money to buy—free money in my hands—I’d show them that I could look like an American in a day. Like a prisoner in his last night in prison, counting the seconds that will free him from his chains, I trembled breathlessly for the minute I’d get the wages in my hand. Before dawn I rose. I shined up the house like a jewel-box. I prepared breakfast and waited with my heart in my mouth for my lady and gentleman to rise. At last I heard them stirring. My eyes were jumping out of my head to them when I saw them coming in and seating themselves by the table. Like a hungry cat rubbing up to its boss for meat, so I edged and simpered around them as I passed them the food. Without my will, like a beggar, my hand reached out to them. The breakfast was over. And no word yet from my wages. “Gottuniu!” I thought to myself. “Maybe they’re so busy with their own things, they forgot it’s the day for my wages. Could they who have everything know what I was to do with my first American dollars? How could they, soaking in plenty, how could they feel the longing and the fierce hunger in me, pressing up through each visionary dollar? How could they know the gnawing ache of my avid fingers for the feel of my own, earned dollars? My dollars that I could spend like a free person. My dollars that would make me feel with everybody alike!” Lunch came. Lunch passed. Oi-i weh! Not a word yet about my money. It was near dinner. And not a word yet about my wages. I began to set the table. But my head—it swam away from me. I broke a glass. The silver dropped from my nervous fingers. I couldn’t stand it any longer. I dropped everything and rushed over to my American lady and gentleman. “Oi weh! The money—my money—my wages!” I cried breathlessly. Four cold eyes turned on me. “Wages? Money?” The four eyes turned into hard stone as they looked me up and down. “Haven’t you a comfortable bed to sleep, and three good meals a day? You’re only a month here. Just came to America. And you already think about money. Wait till you’re worth any money. What use are you without knowing English? You should be glad we keep you here. It’s like a vacation for you. Other girls pay money yet to be in the country.” It went black for my eyes. I was so choked no words came to my lips. Even the tears went dry in my throat. I left. Not a dollar for all my work. For a long, long time my heart ached and ached like a sore wound. If murderers would have robbed me and killed me it wouldn’t have hurt me so much. I couldn’t think through my pain. The minute I’d see before me how they looked at me, the words they said to me—then everything began to bleed in me. And I was helpless. For a long, long time the thought of ever working in an “American” family made me tremble with fear, like the fear of wild wolves. No—never again would I trust myself to an “American” family, no matter how fine their language and how sweet their smile. It was blotted out in me all trust in friendship from “Americans.” But the life in me still burned to live. The hope in me still craved to hope. In darkness, in dirt, in hunger and want, but only to live on! There had been no end to my day—working for the “American” family. Now rejecting false friendships from higher-ups in America, I turned back to the Ghetto. I worked on a hard bench with my own kind on either side of me. I knew before I began what my wages were to be. I knew what my hours were to be. And I knew the feeling of the end of the day. From the outside my second job seemed worse than the first. It was in a sweatshop of a Delancey Street basement, kept up by an old, wrinkled woman that looked like a black witch of greed. My work was sewing on buttons. While the morning was still dark I walked into a dark basement. And darkness met me when I turned out of the basement.     Day after day, week after week, all the contact I got with America was handling dead buttons. The money I earned was hardly enough to pay for bread and rent. I didn’t have a room to myself. I didn’t even have a bed. I slept on a mattress on the floor in a rat-hole of a room occupied by a dozen other immigrants. I was always hungry—oh, so hungry! The scant meals I could afford only sharpened my appetite for real food. But I felt myself better off than working in the “American” family where I had three good meals a day and a bed to myself. With all the hunger and darkness of the sweat-shop, I had at least the evening to myself. And all night was mine. When all were asleep, I used to creep up on the roof of the tenement and talk out my heart in silence to the stars in the sky. “Who am I? What am I? What do I want with my life? Where is America? Is there an America? What is this wilderness in which I’m lost?” I’d hurl my questions and then think and think. And I could not tear it out of me, the feeling that America must be somewhere, somehow—only I couldn’t find it—my America, where I would work for love and not for a living. I was like a thing following blindly after something far off in the dark! “Oi weh.” I’d stretch out my hand up in the air. “My head is so lost in America. What’s the use of all my working if I’m not in it? Dead buttons is not me.” Then the busy season started in the shop. The mounds of buttons grew and grew. The long day stretched out longer. I had to begin with the buttons earlier and stay with them till later in the night. The old witch turned into a huge greedy maw for wanting more and more buttons. For a glass of tea, for a slice of herring over black bread, she would buy us up to stay another and another hour, till there seemed no end to her demands. One day, the light of self-assertion broke into my cellar darkness. “I don’t want the tea. I don’t want your herring,” I said with terrible boldness “I only want to go home. I only want the evening to myself!” “You fresh mouth, you!” cried the old witch. “You learned already too much in America. I want no clockwatchers in my shop. Out you go!” I was driven out to cold and hunger. I could no longer pay for my mattress on the floor. I no longer could buy the bite in my mouth. I walked the streets. I knew what it is to be alone in a strange city, among strangers. But I laughed through my tears. So I learned too much already in America because I wanted the whole evening to myself? Well America has yet to teach me still more: how to get not only the whole evening to myself, but a whole day a week like the American workers. That sweat-shop was a bitter memory but a good school. It fitted me for a regular factory. I could walk in boldly and say I could work at something, even if it was only sewing on buttons. Gradually, I became a trained worker. I worked in a light, airy factory, only eight hours a day. My boss was no longer a sweater and a blood-squeezer. The first freshness of the morning was mine. And the whole evening was mine. All day Sunday was mine. Now I had better food to eat. I slept on a better bed. Now, I even looked dressed up like the American-born. But inside of me I knew that I was not yet an American. I choked with longing when I met an American-born, and I could say nothing. Something cried dumb in me. I couldn’t help it. I didn’t know what it was I wanted. I only knew I wanted. I wanted. Like the hunger in the heart that never gets food. An English class for foreigners started in our factory. The teacher had such a good, friendly face, her eyes looked so understanding, as if she could see right into my heart. So I went to her one day for an advice: “I don’t know what is with me the matter,” I began. “I have no rest in me. I never yet done what I want.” “What is it you want to do, child?” she asked me. “I want to do something with my head, my feelings. All day long, only with my hands I work.” “First you must learn English.” She patted me as if I was not yet grown up. “Put your mind on that, and then we’ll see.” So for a time I learned the language. I could almost begin to think with English words in my head. But in my heart the emptiness still hurt. I burned to give, to give something, to do something, to be something. The dead work with my hands was killing me. My work left only hard stones on my heart. Again I went to our factory teacher and cried out to her: “I know already to read and write the English language, but I can’t put it into words what I want. What is it in me so different that can’t come out?” She smiled at me down from her calmness as if I were a little bit out of my head. “What do you want to do?” “I feel. I see. I hear. And I want to think it out. But I’m like dumb in me. I only know I’m different— different from everybody.” She looked at me close and said nothing for a minute. “You ought to join one of the social clubs of the Women’s Association,” she advised. “What’s the Women’s Association?” I implored greedily. “A group of American women who are trying to help the working-girl find herself. They have a special department for immigrant girls like you.” I joined the Women’s Association. On my first evening there they announced a lecture: “The Happy Worker and His Work,” by the Welfare director of the United Mills Corporation. “Is there such a thing as a happy worker at his work?” I wondered. Happiness is only by working at what you love. And what poor girl can ever find it to work at what she loves? My old dreams about my America rushed through my mind. Once I thought that in America everybody works for love. Nobody has to worry for a living. Maybe this welfare man came to show me the real America that till now I sought in vain. With a lot of polite words the head lady of the Women’s Association introduced a higher-up that looked like the king of kings of business. Never before in my life did I ever see a man with such a sureness in his step, such power in his face, such friendly positiveness in his eye as when he smiled upon us. “Efficiency is the new religion of business,” he began. “In big business houses, even in up-to-date factories, they no longer take the first comer and give him any job that happens to stand empty. Efficiency begins at the employment office. Experts are hired for the one purpose, to find out how best to fit the worker to his work. It’s economy for the boss to make the worker happy.” And then he talked a lot more on efficiency in educated language that was over my head. I didn’t know exactly what it meant—efficiency—but if it was to make the worker happy at his work, then that’s what I had been looking for since I came to America. I only felt from watching him that he was happy by his job. And as I looked on the clean, well-dressed, successful one, who wasn’t ashamed to say he rose from an office-boy, it made me feel that I, too, could lift myself up for a person. He finished his lecture, telling us about the Vocational-Guidance Center that the Women’s Association started. The very next evening I was at the Vocational Guidance Center. There I found a young, college-looking woman. Smartness and health shining from her eyes! She, too, looked as if she knew her way in America. I could tell at the first glance: here is a person that is happy by what she does. “I feel you’ll understand me,” I said right away. She leaned over with pleasure in her face: “I hope I can.” “I want to work by what’s in me. Only, I don’t know what’s in me. I only feel I’m different.” She gave me a quick, puzzled look from the corner of her eyes. “What are you doing now?” “I’m the quickest shirtwaist hand on the floor. But my heart wastes away by such work. I think and think, and my thoughts can’t come out.” “Why don’t you think out your thoughts in shirtwaists? You could learn to be a designer. Earn more money.” “I don’t want to look on waists. If my hands are sick from waists, how could my head learn to put beauty into them?” “But you must earn your living at what you know, and rise slowly from job to job.” I looked at her office sign: “Vocational Guidance.” “What’s your vocational guidance?” I asked. “How to rise from job to job—how to earn more money?” The smile went out from her eyes. But she tried to be kind yet. “What do you want?” she asked, with a sigh of last patience. “I want America to want me.” She fell back in her chair, thunderstruck with my boldness. But yet, in a low voice of educated self-control, she tried to reason with me: “You have to show that you have something special for America before America has need of you.” “But I never had a chance to find out what’s in me, because I always had to work for a living. Only, I feel it’s efficiency for America to find out what’s in me so different, so I could give it out by my work.” Her eyes half closed as they bored through me. Her mouth opened to speak, but no words came from her lips. So I flamed up with all that was choking in me like a house on fire: “America gives free bread and rent to criminals in prison. They got grand houses with sunshine, fresh air, doctors and teachers, even for the crazy ones. Why don’t they have free boarding-schools for immigrants—strong people— willing people? Here you see us burning up with something different, and America turns her head away from us.” Her brows lifted and dropped down. She shrugged her shoulders away from me with the look of pity we give to cripples and hopeless lunatics. “America is no Utopia. First you must become efficient in earning a living before you can indulge in your poetic dreams.” I went away from the vocational guidance office with all the air out of my lungs. All the light out of my eyes. My feet dragged after me like dead wood. Till now there had always lingered a rosy veil of hope over my emptiness, a hope that a miracle would happen. I would open up my eyes some day and suddenly find the America of my dreams. As a young girl hungry for love sees always before her eyes the picture of lover’s arms around her, so I saw always in my heart the vision of Utopian America. But now I felt that the America of my dreams never was and never could be. Reality had hit me on the head as with a club. I felt that the America that I sought was nothing but a shadow—an echo—a chimera of lunatics and crazy immigrants.     Stripped of all illusion, I looked about me. The long desert of wasting days of drudgery stared me in the face. The drudgery that I had lived through, and the endless drudgery still ahead of me rose over me like a withering wilderness of sand. In vain were all my cryings, in vain were all frantic efforts of my spirit to find the living waters of understanding for my perishing lips. Sand, sand was everywhere. With every seeking, every reaching out I only lost myself deeper and deeper in a vast sea of sand. I knew now the American language. And I knew now, if I talked to the Americans from morning till night, they could not understand what the Russian soul of me wanted. They could not understand me any more than if I talked to them in Chinese. Between my soul and the American soul were worlds of difference that no words could bridge over. What was that difference? What made the Americans so far apart from me? I began to read the American history. I found from the first pages that America started with a band of Courageous Pilgrims. They had left their native country as I had left mine. They had crossed an unknown ocean and landed in an unknown country, as I. But the great difference between the first Pilgrims and me was that they expected to make America, build America, create their own world of liberty. I wanted to find it ready made. I read on. I delved deeper down into the American history. I saw how the Pilgrim Fathers came to a rocky desert country, surrounded by Indian savages on all sides. But undaunted, they pressed on—through danger— through famine, pestilence, and want—they pressed on. They did not ask the Indians for sympathy, for understanding. They made no demands on anybody, but on their own indomitable spirit of persistence. And I—I was forever begging a crumb of sympathy, a gleam of understanding from strangers who could not understand. I, when I encountered a few savage Indian scalpers, like the old witch of the sweat-shop, like my “Americanized” countryman, who cheated me of my wages—I, when I found myself on the lonely, untrodden path through which all seekers of the new world must pass, I lost heart and said: “There is no America!” Then came a light—a great revelation! I saw America—a big idea—a deathless hope—a world still in the making. I saw that it was the glory of America that it was not yet finished. And I, the last comer, had her share to give, small or great, to the making of America, like those Pilgrims who came in the Mayflower. Fired up by this revealing light, I began to build a bridge of understanding between the American-born and myself. Since their life was shut out from such as me, I began to open up my life and the lives of my people to them. And life draws life. In only writing about the Ghetto I found America. Great chances have come to me. But in my heart is always a deep sadness. I feel like a man who is sitting down to a secret table of plenty, while his near ones and dear ones are perishing before his eyes. My very joy in doing the work I love hurts me like secret guilt, because all about me I see so many with my longings, my burning eagerness, to do and to be, wasting their days in drudgery they hate, merely to buy bread and pay rent. And America is losing all that richness of the soul. The Americans of tomorrow, the America that is every day nearer coming to be, will be too wise, too open-hearted, too friendly-handed, to let the least lastcomer at their gates knock in vain with his gifts unwanted.  

This week we begin the fourth chunk of narrative as we turn back to Plymouth, and examine how it became the Plymouth Republic over the 1630s.

This week we found Connecticut. We also turn Providence Plantation into the Colony of Rhode Island, and look at badass theologian Anne Hutchinson who was kicked out of Massachusetts for speaking her mind.

This week we look at the early social and economic history of Massachusetts.

This week we look at the early social and economic history of Massachusetts.

This week we look at the first few years of Massachusetts colony, which greatly contrasts to Plymouth. It is very oligarchic, had has something of a fusion of church and state.

This week we found the colony of Massachusetts, in addition to the provinces of Maine and New Hampshire. It's a busy episode!

This week the Pilgrims deal with Dutch traders, Allerton has business in London, and Standish goes off to save New England from a bunch of drunks.

This week we watch the Pilgrims try to free themselves from the control of London as we move the narrative into 1627. We also include a brief history of plague.

This week we carry on looking at the arrival of the Charity, exploring the conspiracy of Oldham and Lyford.

This week Gorges arrives in New England to refound Wessagusset, this time as Weymouth. We also cover developments back in London with the merchants and the rise to power of James Sherley. We also answer a listener question about Jamestown.

This week the Pilgrims go on the attack. We also talk about fishing contracts and the history of lobsters.

This week we get very medical, and a conspiracy is unearthed.

This week we manage to get through a whole year in Plymouth, 1622. We look at the difficulty the Pilgrims faced in securing a food supply, and the creation of a rival colony.

This week the narrative speeds up and we cover most of 1621. We look at an expedition to speak with Massasoit, fertiliser, and the first thanksgiving.

This week we finally make some progress in New England. The Pilgrims make it through their first winter and make first contact with the Native Americans of the region.

This week, in a particularly unfocused episode, we move the narrative forward 15 days. In addition we also describe the legal situation of settlement in New England in 1620, have an overview of the Julian calendar, and I explain how to thatch a roof.

This week we take the Pilgrims across the Atlantic to Plymouth. Along the way we look at duels on the Mayflower, the Mayflower Compact, how much the Pilgrims hated Cape Cod, and terminology.

This week we take the Separatists through their time in Holland to their decision to sail to the New World in the Mayflower.

Thanksgiving is a day most Americans look forward to, a day of watching parades and feasting on delicious food with friends and family. However, the rosy picture we have in our minds of our Pilgrim forefathers sitting down to eat with the local Native American tribes is, frankly, a myth. In honor of the holiday, American religious historian Mark Valeri shares the true and harrowing tales of the Pilgrim immigrants, and how and why their story came to national prominence in the post-Civil War era. He also examines how the myth of that first Thanksgiving has taken root in the American identity, and traces the revisions the story has undergone through the decades.

Here is the story of the Pilgrim Fathers.

An audio recording of chapter 40 of James E. Talmage's classic work, Jesus the Christ. Read by Bradley Ross. Music from Lara St. John, used by permission via Magnatune.com. The original text of this item, including footnotes and endnotes, is available from Project Gutenberg: http://www.gutenberg.org/files/22542/22542-h/22542-h.htm#chapter_40The great falling away as predicted.—Individual apostasy from the Church.—Apostasy of the Church.—Constantine makes Christianity the religion of state.—Papal claims to secular authority.—Churchly tyranny.—The Dark Ages.—The inevitable revolt.—The Reformation.—Rise of Church of England.—Catholicism and Protestantism.—The apostasy affirmed.—Mission of Columbus and the Pilgrim Fathers predicted in ancient scripture.—Fulfilment of the prophecies.—Establishment of American nation provided for

Melvyn Bragg and guests discuss the Pilgrim Fathers and their 1620 voyage to the New World on the Mayflower. Every year on the fourth Thursday in November, Americans go home to their families and sit down to a meal. It's called Thanksgiving and it echoes a meal that took place nearly 400 years ago, when a group of religious exiles from Lincolnshire sat down, after a brutal winter, to celebrate their first harvest in the New World. They celebrated it in company with the American Indians who had helped them to survive.These settlers are called the Pilgrim Fathers. They were not the first and certainly not the largest of the early settlements but their Plymouth colony has retained a hold on the American imagination which the larger, older, violent and money-driven settlement of Jamestown has not.With Kathleen Burk, Professor of Modern and Contemporary History at University College London; Harry Bennett, Reader in History and Head of Humanities at the University of Plymouth; Tim Lockley, Associate Professor of History at the University of Warwick

Melvyn Bragg and guests discuss the Pilgrim Fathers and their 1620 voyage to the New World on the Mayflower. Every year on the fourth Thursday in November, Americans go home to their families and sit down to a meal. It’s called Thanksgiving and it echoes a meal that took place nearly 400 years ago, when a group of religious exiles from Lincolnshire sat down, after a brutal winter, to celebrate their first harvest in the New World. They celebrated it in company with the American Indians who had helped them to survive.These settlers are called the Pilgrim Fathers. They were not the first and certainly not the largest of the early settlements but their Plymouth colony has retained a hold on the American imagination which the larger, older, violent and money-driven settlement of Jamestown has not.With Kathleen Burk, Professor of Modern and Contemporary History at University College London; Harry Bennett, Reader in History and Head of Humanities at the University of Plymouth; Tim Lockley, Associate Professor of History at the University of Warwick

Melvyn Bragg and guests discuss the Pilgrim Fathers and their 1620 voyage to the New World on the Mayflower. Every year on the fourth Thursday in November, Americans go home to their families and sit down to a meal. It’s called Thanksgiving and it echoes a meal that took place nearly 400 years ago, when a group of religious exiles from Lincolnshire sat down, after a brutal winter, to celebrate their first harvest in the New World. They celebrated it in company with the American Indians who had helped them to survive.These settlers are called the Pilgrim Fathers. They were not the first and certainly not the largest of the early settlements but their Plymouth colony has retained a hold on the American imagination which the larger, older, violent and money-driven settlement of Jamestown has not.With Kathleen Burk, Professor of Modern and Contemporary History at University College London; Harry Bennett, Reader in History and Head of Humanities at the University of Plymouth; Tim Lockley, Associate Professor of History at the University of Warwick