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On this episode, my guest is Stephen Jenkinson, culture activist and ceremonialist advocating a handmade life and eloquence. He is an author, a storyteller, a musician, sculptor and off-grid organic farmer. Stephen is the founder/ principal instructor of the Orphan Wisdom School in Canada, co-founded with his wife Nathalie Roy in 2010. Also a sought-after workshop leader, articulating matters of the heart, human suffering, confusions through ceremony.He is the author of several influential books, including Money and the Soul's Desires, Die Wise: A Manifesto for Sanity and Soul (2015), Come of Age: The Case for Elderhood in a Time of Trouble (2018), A Generation's Worth: Spirit Work While the Crisis Reigns (2021), and Reckoning (2022), co-written with Kimberly Ann Johnson. His most recent book, Matrimony: Ritual, Culture, and the Heart's Work, was released in August 2025. He is also involved in the musical project Nights of Grief & Mystery with singer-songwriter Gregory Hoskins, which has toured across North America, Europe, Australia, and New Zealand.Show Notes:* The Bone House of the Orphan Wisdom Enterprise* Matrimony: Ritual, Culture and the Heart's Work* The Wedding Industry* Romantic Sameness and Psychic Withering* The Two Tribes* The Roots of Hospitality* The Pompous Ending of Hospitality* Debt, And the Estrangement of the Stranger* More Than Human Hospitality* The Alchemy of the Orphan Wisdom SchoolHomework:Matrimony: Ritual, Culture, and the Heart's Work | PurchaseOrphan WisdomThe Scriptorium: Echoes of an Orphan WisdomTranscription:Chris: This is an interview that I've been wondering about for a long time in part, because Stephen was the first person I ever interviewed for the End of Tourism Podcast. In Oaxaca, Mexico, where I live Stephen and Natalie were visiting and were incredibly, incredibly generous. Stephen, in offering his voice as a way to raise up my questions to a level that deserve to be contended with.We spoke for about two and a half hours, if I remember correctly. And there was a lot in what you spoke to towards the second half of the interview that I think we're the first kind of iterations of the Matrimony book.We spoke a little bit about the stranger and trade, and it was kind of startling as someone trying to offer their first interview and suddenly hearing something [00:01:00] that I'd never heard before from Stephen. Right. And so it was quite impressive. And I'm grateful to be here now with y'all and to get to wonder about this a little more deeply with you Stephen.Stephen: Mm-hmm. Hmm.Chris: This is also a special occasion for the fact that for the first time in the history of the podcast, we have a live audience among us today. Strange doings. Some scholars and some stewards and caretakers of the Orphan Wisdom enterprise. So, thank you all as well for coming tonight and being willing to listen and put your ears to this.And so to begin, Stephen, I'm wondering if you'd be willing to let those who will be listening to this recording later on know where we're gathered in tonight?Stephen: Well, we're in... what's the name of this township?Nathalie: North Algona.Stephen: North Algona township on the borders, an eastern gate [00:02:00] of Algonquin Park. Strangely named place, given the fact that they were the first casualties of the park being established. And we're in a place that never should have been cleared - my farm. It should never have been cleared of the talls, the white pines that were here, but the admiralty was in need back in the day. And that's what happened there. And we're in a place that the Irish immigrants who came here after the famine called "Tramore," which more or less means "good-frigging luck farming."It doesn't technically mean that, but it absolutely means that. It actually means "sandy shore," which about covers the joint, and it's the only thing that covers the joint - would be sand. You have to import clay. Now, that's a joke in many farming places in the world, but if we wanted any clay, we'd have to bring it in and pay for the privilege.And the farm has been in [00:03:00] my, my responsibility for about 25 years now, pretty close to that. And the sheep, or those of them left because the coyotes have been around for the first time in their casualty-making way... They're just out here, I'm facing the field where they're milling around.And it's the very, very beginnings of the long cooling into cold, into frigid, which is our lot in this northern part of the hemisphere, even though it's still August, but it's clear that things have changed. And then, we're on a top of a little hill, which was the first place that I think that we may have convened a School here.It was a tipi, which is really worked very well considering we didn't live here, so we could put it up and put it down in the same weekend. [00:04:00] And right on this very hill, we were, in the early days, and we've replaced that tipi with another kind of wooden structure. A lot more wood in this one.This has been known as "The Teaching Hall" or "The Great Hall," or "The Hall" or "The Money Pit, as it was known for a little while, but it actually worked out pretty well. And it was I mean, people who've come from Scandinavia are knocked out by the kind of old-style, old-world visitation that the place seems to be to them.And I'd never really been before I had the idea what this should look like, but I just went from a kind of ancestral memory that was knocking about, which is a little different than your preferences, you know. You have different kinds of preferences you pass through stylistically through your life, but the ones that lay claim to you are the ones that are not interested in your [00:05:00] preferences. They're interested in your kind of inheritance and your lineage.So I'm more or less from the northern climes of Northern Europe, and so the place looks that way and I was lucky enough to still have my carving tools from the old days. And I've carved most of the beams and most of the posts that keep the place upright with a sort of sequence of beasts and dragons and ne'er-do-wells and very, very few humans, I think two, maybe, in the whole joint. Something like that. And then, mostly what festoons a deeply running human life is depicted here. And there's all kinds of stories, which I've never really sat down and spoken to at great length with anybody, but they're here.And I do deeply favour the idea that one day [00:06:00] somebody will stumble into this field, and I suppose, upon the remains of where we sit right now, and wonder "What the hell got into somebody?" That they made this mountain of timber moldering away, and that for a while what must have been, and when they finally find the footprint of, you know, its original dimensions and sort of do the wild math and what must have been going on in this sandy field, a million miles in away from its home.And wherever I am at that time, I'll be wondering the same thing.Audience: Hmm.Stephen: "What went on there?" Even though I was here for almost all of it. So, this was the home of the Orphan Wisdom School for more than a decade and still is the home of the Orphan Wisdom School, even if it's in advance, or in retreat [00:07:00] or in its doldrums. We'll see.And many things besides, we've had weddings in here, which is wherein I discovered "old-order matrimony," as I've come to call it, was having its way with me in the same way that the design of the place did. And it's also a grainery for our storage of corn. Keep it up off the ground and out of the hands of the varmints, you know, for a while.Well that's the beginning.Chris: Hmm. Hmm. Thank you Stephen.Stephen: Mm-hmm.Chris: You were mentioning the tipi where the school began. I remember sleeping in there the first time I came here. Never would I have thought for a million years that I'd be sitting here with you.Stephen: It's wild, isn't it?Chris: 12 years later.?: Yeah.Chris: And so next, I'd like to do my best in part over the course of the next perhaps hour or two to congratulate you on the release of [00:08:00] your new book, Matrimony: Ritual, Culture, and the Heart's Work.Stephen: Thank you.Chris: Mm-hmm. I'm grateful to say like many others that I've received a copy and have lent my eyes to your good words, and what is really an incredible achievement.For those who haven't had a chance to lay their eyes on it just yet, I'm wondering if you could let us in on why you wrote a book about matrimony in our time and where it stands a week out from its publication.Stephen: Well, maybe the answer begins with the question, "why did you write a book, having done so before?" And you would imagine that the stuff that goes into writing a book, you'd think that the author has hopes for some kind of redemptive, redeeming outcome, some kind of superlative that drops out the back end of the enterprise.And you know, this is [00:09:00] the seventh I've written. And I would have to say that's not really how it goes, and you don't really know what becomes of what you've written, even with the kind people who do respond, and the odd non-monetary prize that comes your way, which Die Wise gamed that.But I suppose, I wrote, at all partly to see what was there. You know, I had done these weddings and I was a little bit loathe to let go, to let the weddings turn entirely into something historical, something that was past, even though I probably sensed pretty clearly that I was at the end of my willingness to subject myself to the slings and arrows that came along with the enterprise, but it's a sweet sorrow, or there's a [00:10:00] wonder that goes along with the tangle of it all. And so, I wrote to find out what happened, as strange as that might sound to you. You can say, "well, you were there, you kind of knew what happened." But yes, I was witness to the thing, but there's the act of writing a book gives you the opportunity to sort of wonder in three-dimensions and well, the other thing I should say is I was naive and figured that the outfit who had published the, more or less prior two books to this one, would kind of inevitably be drawn to the fact that same guy. Basically, same voice, new articulation. And I was dumbfounded to find out that they weren't. And so, it's sort of smarted, you know?And I think what I did was I just set the whole [00:11:00] enterprise aside, partly to contend with the the depths of the disappointment in that regard, and also not wanting to get into the terrible fray of having to parse or paraphrase the book in some kind of elevator pitch-style to see if anybody else wanted to look at it. You know, such as my touchy sense of nobility sometimes, you know, that I just rather not be involved in the snarl of the marketplace any longer.So, I withdrew and I just set it aside but it wasn't that content to be set, set aside. And you know, to the book's credit, it bothered me every once in a while. It wasn't a book at the point where I was actually trying to engineer it, you know, and, and give it some kind of structure. I had piles of paper on the floor representing the allegation of chapters, trying to figure out what the relationship was [00:12:00] between any of these things.What conceivably should come before what. What the names of any of these things might be. Did they have an identity? Was I just imposing it? And all of that stuff I was going through at the same time as I was contending with a kind of reversal in fortune, personally. And so in part, it was a bit of a life raft to give me something to work on that I wouldn't have to research or dig around in the backyard for it and give me some sort of self-administered occupation for a while.Finally, I think there's a parallel with the Die Wise book, in that when it came to Die Wise, I came up with what I came up with largely because, in their absolute darkest, most unpromising hours, an awful lot of dying people, all of whom are dead now, [00:13:00] let me in on some sort of breach in the, the house of their lives.And I did feel that I had some obligation to them long-term, and that part of that obligation turned into writing Die Wise and touring and talking about that stuff for years and years, and making a real fuss as if I'd met them all, as if what happened is really true. Not just factually accurate, but deeply, abidingly, mandatorily true.So, although it may be the situation doesn't sound as extreme, but the truth is, when a number of younger - than me - people came to me and asked me to do their weddings, I, over the kind of medium-term thereafter, felt a not dissimilar obligation that the events that ensued from all of that not [00:14:00] be entrusted entirely to those relatively few people who attended. You know, you can call them "an audience," although I hope I changed that. Or you could call them "witnesses," which I hope I made them that.And see to it that there could be, not the authorized or official version of what happened, but to the view from here, so to speak, which is, as I sit where I am in the hall right now, I can look at the spot where I conducted much of this when I wasn't sacheting up and down the middle aisle where the trestle tables now are.And I wanted to give a kind of concerted voice to that enterprise. And I say "concerted voice" to give you a feel for the fact that I don't think this is a really an artifact. It's not a record. It's a exhortation that employs the things that happened to suggest that even though it is the way it is [00:15:00] ritually, impoverished as it is in our time and place, it has been otherwise within recoverable time and history. It has.And if that's true, and it is, then it seems to me at least is true that it could be otherwise again. And so, I made a fuss and I made a case based on that conviction.There's probably other reasons I can't think of right now. Oh, being not 25 anymore, and not having that many more books in me, the kind of wear and tear on your psyche of imposing order on the ramble, which is your recollection, which has only so many visitations available in it. Right? You can only do that so many times, I think. And I'm not a born writing person, you know, I come to it maniacally when I [00:16:00] do, and then when it's done, I don't linger over it so much.So then, when it's time to talk about it, I actually have to have a look, because the act of writing it is not the act of reading it. The act of writing is a huge delivery and deliverance at the same time. It's a huge gestation. And you can't do that to yourself, you know, over and over again, but you can take some chances, and look the thing in the eye. So, and I think some people who are there, they're kind of well-intended amongst them, will recognize themselves in the details of the book, beyond "this is what happened and so on." You know, they'll recognize themselves in the advocacy that's there, and the exhortations that are there, and the [00:17:00] case-making that I made and, and probably the praying because there's a good degree of prayerfulness in there, too.That's why.Chris: Thank you. bless this new one in the world. And what's the sense for you?Stephen: Oh, yes.Chris: It being a one-week old newborn. How's that landing in your days?Stephen: Well, it's still damp, you know. It's still squeaky, squeaky and damp. It's walking around like a newborn primate, you know, kind of swaying in the breeze and listening to port or to starboard according to whatever's going on.I don't know that it's so very self-conscious in the best sense of that term, yet. Even though I recorded the audio version, I don't think [00:18:00] it's my voice is found every nook and cranny at this point, yet. So, it's kind of new. It's not "news," but it is new to me, you know, and it's very early in terms of anybody responding to it.I mean, nobody around me has really taken me aside and say, "look, now I want to tell you about this book you wrote." It hasn't happened, and we'll see if it does, but I've done a few events on the other side of the ocean and hear so far, very few, maybe handful of interviews. And those are wonderful opportunities to hear something of what you came up with mismanaged by others, you know, misapprehend, you could say by others.No problem. I mean, it's absolutely no problem. And if you don't want that to happen, don't talk, don't write anything down. So, I don't mind a bit, you know, and the chances are very good that it'll turn into things I didn't have in mind [00:19:00] as people take it up, and regard their own weddings and marriages and plans and schemes and fears and, you know, family mishigas and all the rest of it through this particular lens, you know. They may pick up a pen or a computer (it's an odd expression, "pick up a computer"), and be in touch with me and let me know. "Yeah, that was, we tried it" or whatever they're going to do, because, I mean, maybe Die Wise provided a bit of an inkling of how one might be able to proceed otherwise in their dying time or in their families or their loved ones dying time.This is the book that most readily lends itself to people translating into something they could actually do, without a huge kind of psychic revolution or revolt stirring in them, at least not initially. This is as close as I come, probably, to writing a sequence of things [00:20:00] that could be considered "add-ons" to what people are already thinking about, that I don't force everybody else outta the house in order to make room for the ideas that are in the book. That may happen, anyway, but it wasn't really the intent. The intent was to say, you know, we are in those days when we're insanely preoccupied with the notion of a special event. We are on the receiving end of a considerable number of shards showing up without any notion really about what these shards remember or are memories of. And that's the principle contention I think that runs down the spine of the book, is that when we undertake matrimony, however indelicately, however by rote, you know, however mindlessly we may do it, [00:21:00] inadvertently, we call upon those shards nonetheless.And they're pretty unspectacular if you don't think about them very deeply, like the rice or confetti, like the aisle, like the procession up the aisle, like the giving away of someone, like the seating arrangement, like the spectacle seating arrangement rather than the ritual seating arrangement.And I mean, there's a fistful of them. And they're around and scholars aside maybe, nobody knows why they do them. Everybody just knows, "this is what a wedding is," but nobody knows why. And because nobody knows why, nobody really seems to know what a wedding is for, although they do proceed like they would know a wedding if they saw one. So, I make this a question to be really wondered about, and the shards are a way in. They're the kind of [00:22:00] breadcrumb trail through the forest. They're the little bits of broken something, which if you begin to handle just three or four of them, and kind of fit them together, and find something of the original shape and inflection of the original vessel, kind of enunciates, begins to murmur in your hands, and from it you can begin to infer some three-dimensionality to the original shape. And from the sense of the shape, you get a set sense of contour, and from the sense of contour, you get a sense of scale or size. And from that you get a sense of purpose, or function, or design. And from that you get a sense of some kind of serious magisterial insight into some of the fundament of human being that was manifest in the "old-order matrimony," [00:23:00] as I came to call it.So, who wouldn't wanna read that book?Chris: Mm-hmm.Thank you. Mm-hmm. Thank you, Stephen. Yeah. It reminds me, just before coming up here, maybe two weeks ago, I was in attending a wedding. And there was a host or mc, and initially just given what I was hearing over the microphone, it was hard to tell if he was hired or family or friends. And it turned out he was, in fact, a friend of the groom. And throughout the night he proceeded to take up that role as a kind of comedian.Audience: Mm-hmm.Chris: This was the idea, I guess. Mm-hmm. And he was buzzing and mumbling and swearing into the microphone, [00:24:00] and then finally minimizing the only remnant of traditional culture that showed up in the wedding. And his thing was, okay, so when can we get to the part where it's boom, boom, boom, right. And shot, shot, shot, whatever.Stephen: Right.Chris: There was so much that came up in my memories in part because I worked about a decade in Toronto in the wedding industry.Mm-hmm. Hospitality industry. Maybe a contradiction in terms, there. And there was one moment that really kind of summed it up. I kept coming back to this reading the book because it was everything that you wrote seemed to not only antithetical to this moment, but also an antidote.Anyways, it was in North Toronto and the [00:25:00] owner of the venue - it was a kind of movie theatre turned event venue - and there was a couple who was eventually going to get married there. They came in to do their tasting menu to see what they wanted to put on the menu for the dinner, for their wedding.And the owner was kind of this mafioso type. And he comes in and he sees them and he walks over and he says, "so, you're gonna get married at my wedding factory."Audience: Mm-hmm.Chris: In all sincerity.Stephen: Mm-hmm.Chris: Right.Without skipping a beat. Could you imagine?Stephen: Yeah.I could. I sure could.Chris: Yeah. Yeah.Stephen: I mean, don't forget, if these people weren't doing what the people wanted, they'd be outta business.Audience: Mm-hmm.Stephen: No, that's the thing. This is aiding and abetting. This is sleeping with the enemy, stylistically-speaking. [00:26:00] The fact that people "settle" (that's the term I would use for it), settle for this, the idea being that this somehow constitutes the most honest and authentic through line available to us is just jaw dropping. When you consider what allegedly this thing is supposed to be for. I mean, maybe we'll get into this, but I'll just leave this as a question for now. What is that moment allegedly doing?Not, what are the people in it allegedly doing? The moment itself, what is it? How is it different from us sitting here now talking about it? And how is it different from the gory frigging jet-fuelled aftermath of excess. And how's it different from the cursing alleged master of ceremonies? How can you [00:27:00] tell none of those things belong to this thing?And why do you have such a hard time imagining what doesAudience: Hmm mmChris: Well that leads me to my next question.Stephen: Ah, you're welcome.Chris: So, I've pulled a number of quotes from the book to read from over the course of the interview. And this one for anyone who's listening is on page 150. And you write Stephen,"Spiritually-speaking, most of the weddings in our corner of the world are endogamous affairs, inward-looking. What is, to me, most unnerving is that they can be spiritually-incestuous. The withering of psychic difference between people is the program of globalization. It is in the architecture of most things partaking of the internet, and it is in the homogeneity of our matrimony. [00:28:00] It is this very incestuous that matrimony was once crafted and entered into to avoid and subvert. Now, it grinds upon our differences until they are details.And so, this paragraph reminded me of a time in my youth when I seemed to be meeting couples who very eerily looked like each other. No blood or extended kin relation whatsoever, and yet they had very similar faces. And so as I get older, this kind of face fidelity aside, I continue to notice that people looking for companionship tend to base their search on similitude, on shared interests, customs, experiences, shared anything and everything. This, specifically, in opposition to those on the other side of the aisle or spectrum, to difference or divergence. And so, opposites don't attract anymore. I'm curious what you think this psychic [00:29:00] withering does to an achieve understanding of matrimony.Stephen: Well, I mean, let's wonder what it does to us, generally, first before we get to matrimony, let's say. It demonizes. Maybe that's too strong, but it certainly reconstitutes difference as some kind of affliction, some kind of not quite good enough, some kind of something that has to be overcome or overwhelmed on the road to, to what? On the road to sameness? So, if that's the goal, then are all of the differences between us, aberrations of some kind, if that's the goal? If that's the goal, are all the [00:30:00] differences between us, not God-given, but humanly misconstrued or worse? Humanly wrought? Do the differences between us conceivably then belong at all? Or is the principle object of the entire endeavor to marry yourself, trying to put up with the vague differences that the other person represents to you?I mean, I not very jokingly said years ago, that I coined a phrase that went something like "the compromise of infinity, which is other people." What does that mean? "The compromise of infinity, which is other people." Not to mention it's a pretty nice T-shirt. But what I meant by the [00:31:00] phrase is this: when you demonize difference in this fashion or when you go the other direction and lionize sameness, then one of the things that happens is that compromise becomes demonized, too. Compromise, by definition, is something you never should have done, right? Compromise is how much you surrender of yourself in order to get by. That's what all these things become. And before you know it, you're just beaten about the head and shoulders about "codependence" and you know, not being "true to yourself" as if being true to yourself is some kind of magic.I mean, the notion that "yourself is the best part of you" is just hilarious. I mean, when you think about it, like who's running amuck if yourself is what you're supposed to be? I ask you. Like, who's [00:32:00] doing the harm? Who's going mental if the self is such a good idea? So, of course, I'm maintaining here that I'm not persuaded that there is such a thing.I think it's a momentary lapse in judgment to have a self and to stick to it. That's the point I'm really making to kind of reify it until it turns ossified and dusty and bizarrely adamant like that estranged relative that lives in the basement of your house. Bizarrely, foreignly adamant, right? Like the house guest who just won't f**k off kind of thing.Okay, so "to thine own self be true," is it? Well, try being true to somebody else's self for ten minutes. Try that. [00:33:00] That's good at exercise for matrimony - being true to somebody else's self. You'll discover that their selves are not made in heaven, either. Either. I underscore it - either. I've completely lost track of the question you asked me.Chris: What are the consequences of the sameness on this anti-cultural sameness, and the program of it for an achieved understanding of matrimony.Stephen: Thank you. Well, I will fess up right now. I do so in the book. That's a terrible phrase. I swear I'd never say such a thing. "In my book... I say the following," but in this case, it's true. I did say this. I realized during the writing of it that I had made a tremendous tactical error in the convening of the event as I did it over the years, [00:34:00] and this is what it came to.I was very persuaded at the time of the story that appears in the chapter called "Salt and Indigo" in the book. I was very, very persuaded. I mean, listen, I made up the story (for what it's worth), okay, but I didn't make it up out of nothing. I made it up out of a kind of tribal memory that wouldn't quite let go.And in it, I was basically saying, here's these two tribes known principally for what they trade in and what they love most emphatically. They turn out to be the same thing. And I describe a circumstance in which they exchange things in a trade scenario, not a commerce scenario. And I'm using the chapter basically to make the case that matrimony's architecture derives in large measure from the sacraments of trade as manifest in that story. [00:35:00] Okay. And this is gonna sound obvious, but the fundamental requirement of the whole conceit that I came up with is that there are two tribes. Well, I thought to myself, "of course, there's always two tribes" at the time. And the two tribe-ness is reflected in when you come to the wedding site, you're typically asked (I hope you're still asked) " Are you family or friend of the groom or friend of the bride?" And you're seated "accordingly," right? That's the nominal, vestigial shard of this old tribal affiliation, that people came from over the rise, basically unknown to each other, to arrive at the kind of no man's land of matrimony, and proceeded accordingly. So, I put these things into motion in this very room and I sat people accordingly facing each other, not facing the alleged front of the room. [00:36:00] And of course, man, nobody knew where to look, because you raised your eyes and s**t. There's just humans across from you, just scads of them who you don't freaking know. And there's something about doing that to North Americas that just throws them. So, they're just looking at each other and then looking away, and looking at each other and looking away, and wondering what they're doing here and what it's for. And I'm going back and forth for three hours, orienting them as to what is is coming.Okay, so what's the miscalculation that I make? The miscalculation I made was assuming that by virtue of the seating arrangement, by virtue of me reminding them of the salt and indigo times, by virtue of the fact that they had a kind of allegiance of some sort or another to the people who are, for the moment, betrothed, that those distinctions and those affiliations together would congeal them, and constitute a [00:37:00] kind of tribal affiliation that they would intuitively be drawn towards as you would be drawn to heat on a cold winter's night.Only to discover, as I put the thing into motion that I was completely wrong about everything I just told you about. The nature of my error was this, virtually all of those people on one side of the room were fundamentally of the same tribe as the people on the other side of the room, apropos of your question, you see. They were card carrying members of the gray dominant culture of North America. Wow. The bleached, kind of amorphous, kind of rootless, ancestor-free... even regardless of whether their people came over in the last generation from the alleged old country. It doesn't really claim them.[00:38:00]There were two tribes, but I was wrong about who they were. That was one tribe. Virtually everybody sitting in the room was one tribe.So, who's the other tribe? Answer is: me and the four or five people who were in on the structural delivery of this endeavour with me. We were the other tribe.We didn't stand a chance, you see?And I didn't pick up on that, and I didn't cast it accordingly and employ that, instead. I employed the conceit that I insisted was manifest and mobilized in the thing, instead of the manifest dilemma, which is that everybody who came knew what a wedding was, and me and four or five other people were yet to know if this could be one. That was the tribal difference, if you [00:39:00] will.So, it was kind of invisible, wasn't it? Even to me at the time. Or, I say, maybe especially to me at the time. And so, things often went the way they went, which was for however much fascination and willingness to consider that there might have been in the room, there was quite a bit more either flat affect and kind of lack of real fascination, or curiosity, or sometimes downright hostility and pushback. Yeah.So, all of that comes from the fact that I didn't credit as thoroughly as I should have done, the persistence in Anglo-North America of a kind of generic sameness that turned out to be what most people came here ancestrally to become. "Starting again" is recipe for culture [00:40:00] loss of a catastrophic order. The fantasy of starting again. Right?And we've talked about that in your podcast, and you and I have talked about it privately, apropos of your own family and everybody's sitting in this room knows what I'm talking about. And when does this show up? Does it show up, oh, when you're walking down the street? Does it show up when you're on the mountaintop? Does it show up in your peak experiences? And the answer is "maybe." It probably shows up most emphatically in those times when you have a feeling that something special is supposed to be so, and all you can get from the "supposed to" is the allegation of specialness.Audience: Mm-hmm.Stephen: And then, you look around in the context of matrimony and you see a kind of febral, kind of strained, the famous bridezilla stuff, all of that stuff. [00:41:00] You saw it in the hospitality industry, no doubt. You know, the kind of mania for perfection, as if perfection constitutes culture. Right? With every detail checked off in the checkbox, that's culture. You know, as if everything goes off without a hitch and there's no guffaws. And in fact, anybody could reasonably make the case, "Where do you think culture appears when the script finally goes f*****g sideways?" That's when. And when you find out what you're capable of, ceremonially.And generally speaking, I think most people discovered that their ceremonial illiteracy bordered on the bottomless.That's when you find out. Hmm.Chris: Wow.Stephen: Yeah. And that's why people, you know, in speech time, they reach in there and get that piece of paper, and just look at it. Mm-hmm. They don't even look up, terrified that they're gonna go off script for a minute as [00:42:00] if the Gods of Matrimony are a scripted proposition.Chris: Mm-hmm. Yeah. Thank you for sharing that with us, that degree of deep reflection and humility that I'm sure comes with it.Stephen: Mea Culpa, baby. Yeah, I was, I got that one totally wrong. Mm-hmm. And I didn't know it at the time. Meanwhile, like, how much can you transgress and have the consequences of doing so like spill out across the floor like a broken thermometer's mercury and not wise up.But of course, I was as driven as anybody. I was as driven to see if I could come through with what I promised to do the year before. And keeping your promise can make you into a maniac.Audience: Hmm hmm.Chris: But I imagine that, you [00:43:00] know, you wouldn't have been able to see that even years later if you didn't say yes in the first place.Stephen: Oh, yeah. Yeah. And I wouldn't have been able to make the errors.Chris: Right.Stephen: Right. Yeah. I mean, as errors go, this is not a mortal sin. Right, right. And you could chalk it up to being a legitimate miscalculation. Well, so? All I'm saying is, it turns out I was there too, and it turns out, even though I was allegedly the circus master of the enterprise, I wasn't free and clear of the things we were all contending with, the kind of mortality and sort of cultural ricketiness that were all heirs to. That's how I translated it, as it turns out.So, PS there was a moment, [00:44:00] which I don't remember which setting it was now, but there was a moment when the "maybe we'll see if she becomes a bride" bride's mother slid up to me during the course of the proceedings, and in a kind of stage whisper more or less hissed me as follows."Is this a real wedding?"I mean, that's not a question. Not in that setting, obviously not. That is an accusation. Right. And a withering one at that. And there was a tremendous amount of throw-down involved.So, was it? I mean, what we do know is that she did not go to any of the weddings [00:45:00] that she was thinking of at the time, and go to the front of the room where the celebrant is austerely standing there with the book, or the script, or the well-intentioned, or the self-penned vows and never hissed at him or her, "is this a real wedding?"Never once did she do that. We know that.Right.And I think we know why. But she was fairly persuaded she knew what a real wedding was. And all she was really persuaded by was the poverty of the weddings that she'd attended before that one. Well, I was as informed in that respect as she was, wasn't I? I just probably hadn't gone to as many reprobate weddings as she had, so she had more to deal with than I did, even though I was in the position of the line of fire.And I didn't respond too well to the question, I have to say. At the moment, I was rather combative. But I mean, you try to do [00:46:00] what I tried to do and not have a degree of fierceness to go along with your discernment, you know, just to see if you can drag this carcass across the threshold. Anyway, that happened too.Chris: Wow. Yeah. Dominant culture of North America.Stephen: Heard of it.Chris: Yeah. Well, in Matrimony, there's quite a bit in which you write about hospitality and radical hospitality. And I wanted to move in that direction a little bit, because in terms of these kind of marketplace rituals or ceremonies that you were mentioning you know, it's something that we might wonder, I think, as you have, how did it come to be this [00:47:00] way?And so I'd like to, if I can once again, quote from matrimony in which you speak to the etymology of hospitality. And so for those interested on page 88,"the word hospitality comes from hospitaller, meaning 'one who cares for the afflicted, the infirm, the needy.' There's that thread of our misgivings about being on the receiving end of hospitality. Pull on it. For the written history of the word, at least, it has meant, 'being on the receiving end of a kind of care you'd rather not need.'"End quote.Stephen: That's so great. I mean, before you go on with the quote. It's so great to know that the word, unexamined, just kind of leaks upside, doesn't it? Hospitality, I mean, nobody goes "Hospitality, ew." [00:48:00] And then, if you just quietly do the obvious math to yourself, there's so much awkwardness around hospitality.This awkwardness must have an origin, have a home. There must be some misgiving that goes along with the giving of hospitality, mustn't there be? How else to understand where that kind of ickiness is to be found. Right? And it turns out that the etymology is giving you the beginnings of a way of figuring it out what it is that you're on the receiving end of - a kind of succor that you wish you didn't need, which is why it's the root word for "hospital."Chris: Hmm hmm. Wow.Audience: Hmm.Chris: May I repeat that sentence please? Once more."For the written history of the word, at least, it has meant, [00:49:00] 'being on the receiving end of a kind of care you'd rather not need.'"And so this last part hits home for me as I imagine it does for many.And it feels like the orthodoxy of hospitality in our time is one based not only in transaction, but in debt. And if you offer hospitality to me, then I owe you hospitality.Stephen: Right.Chris: I'm indebted to you. And we are taught, in our time, that the worst thing to be in is in debt.Stephen: Right?Chris: And so people refuse both the desire to give as well as the learning skill of receiving. And this is continuing on page 88 now."But there's mystery afoot with this word. In its old Latin form, hospice meant both 'host' and 'guest.'"Stephen: Amazing. One. Either one, This is absolutely amazing. We're fairly sure that there's a [00:50:00] acres of difference between the giver of hospitality and the receiver that the repertoire is entirely different, that the skew between them is almost insurmountable, that they're not interchangeable in any way. But the history of the word immediately says, "really?" The history of the word, without question, says that "host" and "guest" are virtually the same, sitting in different places, being different people, more or less joined at the hip. I'll say more, but you go ahead with what you were gonna do. Sure.Chris: "In it's proto Indo-European origins, hospitality and hospice is a compound word: gosh + pot. And it meant something like [00:51:00] 'stranger/guest/host + powerful Lord.'It is amazing to me that ancestrally, the old word for guest, host, and stranger were all the same word. Potent ceremonial business, this is. In those days, the server and the serve were partners in something mysterious. This could be confusing, but only if you think of guest, host, and stranger as fixed identities.If you think of them as functions, as verbs, the confusion softens and begins to clear. The word hospice in its ancient root is telling us that each of the people gathered together in hospitality is bound to the others by formal etiquette, yes, but the bond is transacted through a subtle scheme of graces.Hospitality, it tells us, is a web of longing and belonging that binds people for a time, some hithereto unknown to each other is a clutch of mutually-binding elegances, you could say. In its ancient practice, [00:52:00] hospitality was a covenant. According to that accord, however we were with each other. That was how the Gods would be with us. We learn our hospitality by being on the receiving end of Godly administration. That's what giving thanks for members. We proceed with our kin in imitation of that example and in gratitude for it."Mm-hmm.And so today, among "secular" people, with the Gods ignored, this old-time hospitality seems endangered, if not fugitive. I'm curious how you imagine that this rupture arose, the ones that separated and commercialized the radical relationships between hosts and guests, that turned them from verbs to nouns and something like strangers to marketplace functions.[00:53:00]Stephen: Well, of course this is a huge question you've asked, and I'll see if I can unhuge it a bit.Chris: Uhhuh.Stephen: Let's go right to the heart of what happened. Just no preliminaries, just right to it.So, to underscore again, the beauty of the etymology. I've told you over and over again, the words will not fail you. And this is just a shining example, isn't it? That the fraternization is a matter of ceremonial alacrity that the affiliation between host and guest, which makes them partners in something, that something is the [00:54:00] evocation of a third thing that's neither one of them. It's the thing they've lent themselves to by virtue of submitting to being either a host or a guest. One.Two. You could say that in circumstances of high culture or highly-functioning culture, one of the principle attributes of that culture is that the fundament of its understanding, is that only with the advent of the stranger in their midst that the best of them comes forward.Okay, follow that. Yeah.So, this is a little counterintuitive for those of us who don't come from such places. We imagine that the advent of strangers in the midst of the people I'm describing would be an occasion where people hide their [00:55:00] best stuff away until the stranger disappears, and upon the disappearance of the stranger, the good stuff comes out again.You know?So, I'm just remembering just now, there's a moment in the New Testament where Jesus says something about the best wine and he's coming from exactly this page that we're talking about - not the page in the book, but this understanding. He said, you know, "serve your best wine first," unlike the standard, that prevails, right?So again, what a stranger does in real culture is call upon the cultural treasure of the host's culture, and provides the opportunity for that to come forward, right? By which you can understand... Let's say for simplicity's sake, there's two kinds of hospitality. There's probably all kinds of gradations, [00:56:00] but for the purposes of responding to what you've asked, there's two.One of them is based on kinship. Okay? So, family meal. So, everybody knows whose place is whose around the table, or it doesn't matter - you sit wherever you want. Or, when we're together, we speak shorthand. That's the shorthand of familiarity and affinity, right?Everybody knows what everybody's talking about. A lot of things get half-said or less, isn't it? And there's a certain fineness, isn't it? That comes with that kind of affinity. Of course, there is, and I'm not diminishing it at all. I'm just characterizing it as being of a certain frequency or calibre or charge. And the charge is that it trades on familiarity. It requires that. There's that kind of hospitality."Oh, sit wherever you want."Remember this one?[00:57:00]"We don't stand on ceremony here.""Oh, you're one of the family now." I just got here. What, what?But, of course, you can hear in the protestations the understanding, in that circumstance, that formality is an enemy to feeling good in this moment, isn't it? It feels stiff and starched and uncalled for or worse.It feels imported from elsewhere. It doesn't feel friendly. So, I'm giving you now beginnings of a differentiation between how cultures who really function as cultures understand what it means to be hospitable and what often prevails today, trading is a kind of low-grade warfare conducted against the strangeness of the stranger.The whole purpose of treating somebody like their family is to mitigate, and finally neutralize their [00:58:00] strangeness, so that for the purposes of the few hours in front of us all, there are no strangers here. Right? Okay.Then there's another kind, and intuitively you can feel what I'm saying. You've been there, you know exactly what I mean.There's another kind of circumstance where the etiquette that prevails is almost more emphatic, more tangible to you than the familiar one. That's the one where your mother or your weird aunt or whoever she might be, brings out certain kind of stuff that doesn't come out every day. And maybe you sit in a room that you don't often sit in. And maybe what gets cooked is stuff you haven't seen in a long time. And some part of you might be thinking, "What the hell is all this about?" And the answer is: it's about that guy in the [00:59:00] corner that you don't know.And your own ancestral culture told acres of stories whose central purpose was to convey to outsiders their understanding of what hospitality was. That is fundamentally what The Iliad and The Odyssey are often returning to and returning to and returning to.They even had a word for the ending of the formal hospitality that accrued, that arose around the care and treatment of strangers. It was called pomp or pompe, from which we get the word "pompous." And you think about what the word "pompous" means today.It means "nose in the air," doesn't it? Mm-hmm. It means "thinks really highly of oneself," isn't it? And it means "useless, encumbering, kind of [01:00:00] artificial kind of going through the motions stuff with a kind of aggrandizement for fun." That's what "pompous" means. Well, the people who gave us the word didn't mean that at all. This word was the word they used to describe the particular moment of hospitality when it was time for the stranger to leave.And when it was mutually acknowledged that the time for hospitality has come to an end, and the final act of hospitality is to accompany the stranger out of the house, out of the compound, out into the street, and provision them accordingly, and wish them well, and as is oftentimes practiced around here, standing in the street and waving them long after they disappear from view.This is pompous. This is what it actually means. Pretty frigging cool when you get corrected once in a while, isn't it? [01:01:00] Yeah.So, as I said, to be simplistic about it, there's at least a couple of kinds, and one of them treasures the advent of the stranger, understanding it to be the detonation point for the most elegant part of us to come forward.Now, those of us who don't come from such a place, we're just bamboozled and Shanghai'ed by the notion of formality, which we kind of eschew. You don't like formality when it comes to celebration, as if these two things are hostile, one to the other. But I'd like you to consider the real possibility that formality is grace under pressure, and that formality is there to give you a repertoire of response that rescues you from the gross limitations of your autobiography.[01:02:00]Next question. I mean, that's the beginning.Chris: Absolutely. Absolutely. Mm-hmm. Thank you once again, Stephen. So alongside the term or concept of "pompe," in which the the guest or stranger was led out of the house or to the entrance of the village, there was also the consideration around the enforcement of hospitality, which you write about in the book. And you write that"the enforcement of hospitality runs the palpable risk of violating or undoing the cultural value it is there to advocate for. Forcing people to share their good fortune with the less fortunate stretches, to the point of undoing the generosity of spirit that the culture holds dear. Enforcement of hospitality is a sign of the eclipse of hospitality, typically spawned by insecurity, contracted self-definition, and the darkening of the [01:03:00] stranger at the door.Instead, such places and times are more likely to encourage the practice of hospitality in subtle generous ways, often by generously treating the ungenerous."And so there seems to be a need for limits placed on hospitality, in terms of the "pompe," the maximum three days in which a stranger can be given hospitality, and concurrently a need to resist enforcing hospitality. This seems like a kind of high-wire act that hospitable cultures have to balance in order to recognize and realize an honorable way of being with a stranger. And so I'm wondering if you could speak to the possibility of how these limits might be practiced without being enforced. What might that look like in a culture that engages with, with such limits, but without prohibitions?Stephen: Mm-hmm. That's a very good question. [01:04:00] Well, I think your previous question was what happened? I think, in a nutshell, and I didn't really answer that, so maybe see how I can use this question to answer the one that you asked before: what happened? So, there's no doubt in my mind that something happened that it's kind of demonstrable, if only with the benefit of hindsight.Audience: Right.Stephen: Or we can feel our way around the edges of the absence of the goneness of that thing that gives us some feel for the original shape of that thing.So you could say I'm trafficking in "ideals," here, and after a fashion, maybe, yeah. But the notion of "ideals," when it's used in this slanderous way suggests that "it was never like that."Chris: Mm-hmm.Stephen: And I suggest to you it's been like that in a lot of places, and there's a lot of places where it's still like that, although globalization [01:05:00] may be the coup de grâce performed upon this capacity. Okay. But anyway.Okay. So what happened? Well, you see in the circumstance that I described, apropos of the stranger, the stranger is in on it. The stranger's principle responsibility is to be the vector for this sort of grandiose generosity coming forward, and to experience that in a burdensome and unreciprocated fashion, until you realize that their willingness to do that is their reciprocity. Everybody doesn't get to do everything at once. You can't give and receive at the same time. You know what that's called? "Secret Santa at school," isn't it?That's where nobody owes nobody nothing at the end. That's what we're all after. I mean, one of your questions, you know, pointed to that, that there's a kind of, [01:06:00] what do you call that, teeter-totter balance between what people did for each other and what they received for each other. Right. And nobody feels slighted in any way, perfect balance, et cetera.Well, the circumstance here has nothing of the kind going with it. The circumstance we're describing now is one in which the hospitality is clearly unequal in terms of who's eating whose food, for example, in terms of the absolutely frustrated notion of reciprocity, that in fact you undo your end of the hospitality by trying to pay back, or give back, or pay at all, or break even, or not feel the burden of "God, you've been on the take for fricking hours here now." And if you really look in the face of the host, I mean, they're just getting started and you can't, you can't take it anymore.[01:07:00]So, one of the ways that we contend with this is through habits of speech. So, if somebody comes around with seconds. They say, "would you like a little more?"And you say, "I'm good. I'm good. I'm good." You see, "I'm good" is code for what? "F**k off." That's what it's code for. It's a little strong. It's a little strong. What I mean is, when "I'm good" comes to town, it means I don't need you and what you have. Good God, you're not there because you need it you knucklehead. You're there because they need it, because their culture needs an opportunity to remember itself. Right?Okay. So what happened? Because you're making it sound like a pretty good thing, really. Like who would say, "I think we've had enough of this hospitality thing, don't you? Let's try, oh, [01:08:00] keeping our s**t to ourselves. That sounds like a good alternative. Let's give it a week or two, see how it rolls." Never happened. Nobody decided to do this - this change, I don't think. I think the change happened, and sometime long after people realized that the change had had taken place. And it's very simple. The change, I think, went something like this.As long as the guest is in on it, there's a shared and mutually-held understanding that doesn't make them the same. It makes them to use the quote from the book "partners," okay, with different tasks to bring this thing to light, to make it so. What does that require? A mutually-held understanding in vivo as it's happening, what it is.Okay. [01:09:00] So, that the stranger who's not part of the host culture... sorry, let me say this differently.The culture of the stranger has made the culture of the host available to the stranger no matter how personally adept he or she may be at receiving. Did you follow that?Audience: A little.Stephen: Okay. Say it again?Audience: Yes, please.Stephen: Okay. The acculturation, the cultured sophistication of the stranger is at work in his or her strangerhood. Okay. He or she's not at home, but their cultural training helps them understand what their obligations are in terms of this arrangement we've been describing here.Okay, so I think the rupture takes place [01:10:00] when the culturation of one side or the other fails to make the other discernible to the one.One more time?When something happens whereby the acculturation of one of the partners makes the identity, the presence, and the valence of the other one untranslatable. Untranslatable.I could give you an example from what I call " the etiquette of trade," or the... what was the word? Not etiquette. What's the other word?Chris: The covenant?Stephen: Okay, " covenant of trade" we'll call it. So, imagine that people are sitting across from each other, two partners in a trade. Okay? [01:11:00] Imagine that they have one thing to sell or move or exchange and somebody has something else.How does this work? Not "what are the mechanics?" That can be another discussion, but, if this works, how does it work? Not "how does it happen?" How does it actually achieve what they're after? Maybe it's something like this.I have this pottery, and even though you're not a potter, but somebody in your extended family back home was, and you watched what they went through to make a fricking pot, okay?You watched how their hands seized up, because the clay leached all the moisture out of the hands. You distinctly remember that - how the old lady's hands looked cracked and worn, and so from the work of making vessels of hospitality, okay? [01:12:00] It doesn't matter that you didn't make it yourself. The point is you recognize in the item something we could call "cultural patrimony."You recognize the deep-runningness of the culture opposite you as manifest and embodied in this item for trade. Okay? So, the person doesn't have to "sell you" because your cultural sophistication makes this pot on the other side available to you for the deeply venerable thing that it is. Follow what I'm saying?Okay. So, you know what I'm gonna say next? When something happens, the items across from you cease to speak, cease to have their stories come along with them, cease to be available. There's something about your cultural atrophy that you project onto the [01:13:00] item that you don't recognize.You don't recognize it's valence, it's proprieties, it's value, it's deep-running worth and so on. Something happened, okay? And because you're not making your own stuff back home or any part of it. And so now, when you're in a circumstance like this and you're just trying to get this pot, but you know nothing about it, then the enterprise becomes, "Okay, so what do you have to part with to obtain the pot?"And the next thing is, you pretend you're not interested in obtaining the pot to obtain the pot. That becomes part of the deal. And then, the person on the making end feels the deep running slight of your disinterest, or your vague involvement in the proceedings, or maybe the worst: when it's not things you're going back and forth with, but there's a third thing called money, which nobody makes, [01:14:00] which you're not reminded of your grandma or anyone else's with the money. And then, money becomes the ghost of the original understanding of the cultural patrimony that sat between you. That's what happened, I'm fairly sure: the advent, the estrangement that comes with the stranger, instead of the opportunity to be your cultural best when the stranger comes.And then of course, it bleeds through all kinds of transactions beyond the "obvious material ones." So, it's a rupture in translatability, isn't it?Chris: You understand this to happen or have happened historically, culturally, et cetera, with matrimony as well?Stephen: Oh, absolutely. Yeah.Yeah. This is why, for example, things like the fetishization of virginity.Audience: Mm-hmm. [01:15:00]Stephen: I think it's traceable directly to what we're talking about. How so? Oh, this is a whole other long thing, but the very short version would be this.Do you really believe that through all of human history until the recent liberation, that people have forever fetishized the virginity of a young woman and jealously defended it, the "men" in particular, and that it became a commodity to trade back and forth in, and that it had to be prodded and poked at to determine its intactness? And this was deemed to be, you know, honourable behavior?Do you really think that's the people you come from, that they would've do that to the most cherished of their [01:16:00] own, barely pubescent girls? Come on now. I'm not saying it didn't happen and doesn't still happen. I'm not saying that. I'm saying, God almighty, something happened for that to be so.And I'm trying to allude to you now what I think took place. Then all of a sudden, the hymen takes the place of the pottery, doesn't it? And it becomes universally translatable. Doesn't it? It becomes a kind of a ghosted artifact of a culturally-intact time. It's as close as you can get.Hence, this allegation of its purity, or the association with purity, and so on. [01:17:00] I mean, there's lots to say, but that gives you a feel for what might have happened there.Chris: Thank you, Stephen. Thank you for being so generous with your considerations here.Stephen: You see why I had to write a book, eh?Audience: Mm-hmm.Stephen: There was too much bouncing around. Like I had to just keep track of my own thoughts on the matter.But can you imagine all of this at play in the year, oh, I don't know, 2022, trying to put into motion a redemptive passion play called "matrimony," with all of this at play? Not with all of this in my mind, but with all of this actually disfiguring the anticipation of the proceedings for the people who came.Can you imagine? Can you imagine trying to pull it off, and [01:18:00] contending overtly with all these things and trying to make room for them in a moment that's supposed to be allegedly - get ready for it - happy.I should have raised my rates on the first day, trying to pull that off.But anyway.Okay, you go now,Chris: Maybe now you'll have the opportunity.Stephen: No, man. No. I'm out of the running for that. "Pompe" has come and come and gone. Mm.Chris: So, in matrimony, Stephen, you write that"the brevity, the brevity of modern ceremonies is really there to make sure that nothing happens, nothing of substance, nothing of consequence, no alchemy, no mystery, no crazy other world stuff. That overreach there in its scripted heart tells me that deep in the rayon-wrapped bosom of that special day, the modern wedding is scared [01:19:00] silly of something happening. That's because it has an ages-old abandoned memory of a time when a wedding was a place where the Gods came around, where human testing and trying and making was at hand, when the dead lingered in the wings awaiting their turn to testify and inveigh."Gorgeous. Gorgeous.Audience: Mm-hmm.Chris: And so I'm curious ifStephen: "Rayon-wrapped bosom." That's not, that's not shabby.Chris: "Rayon-wrapped bosom of that special day." Yeah.So, I'm curious do you think the more-than-human world practices matrimony, and if so, what, if anything, might you have learned about matrimony from the more-than-human world?Stephen: I would say the reverse. I would say, we practice the more-than-human world in matrimony, not that the more-than-human world practices matrimony. We practice them, [01:20:00] matrimonially.Next. Okay. Or no? I just gonna say that, that's pretty good.Well, where do we get our best stuff from? Let's just wonder that. Do we get our best stuff from being our best? Well, where does that come from? And this is a bit of a barbershop mirrors situation here, isn't it? To, to back, back, back, back.If you're thinking of time, you can kind of get lost in that generation before, or before, before, before. And it starts to sound like one of them biblical genealogies. But if you think of it as sort of the flash point of multiple presences, if you think of it that way, then you come to [01:21:00] credit the real possibility that your best stuff comes from you being remembered by those who came before you.Audience: Hmm.Stephen: Now just let that sit for a second, because what I just said is logically-incompatible.Okay? You're being remembered by people who came before you. That's not supposed to work. It doesn't work that way. Right?"Anticipated," maybe, but "remembered?" How? Well, if you credit the possibility of multiple beginnings, that's how. Okay. I'm saying that your best stuff, your best thoughts, not the most noble necessarily. I would mean the most timely, [01:22:00] the ones that seem most needed, suddenly.You could take credit and sure. Why, why not? Because ostensibly, it arrives here through you, but if you're frank with yourself, you know that you didn't do that on command, right? I mean, you could say, I just thought of it, but you know in your heart that it was thought of and came to you.I don't think there's any difference between saying that and saying you were thought of.Audience: Mm-hmm.Stephen: So, that's what I think the rudiments of old-order matrimony are. They are old people and their benefactors in the food chain and spiritually speaking. Old people and their benefactors, the best part of them [01:23:00] willed to us, entrusted and willed to us. So, when you are willing to enter into the notion that old-order matrimony is older than you, older than your feelings for the other person, older than your love, and your commitment, and your willingness to make the vows and all that stuff, then you're crediting the possibility that your love is not the beginning of anything.You see. Your love is the advent of something, and I use that word deliberately in its Christian notion, right? It's the oncomingness, the eruption into the present day of something, which turns out to be hugely needed and deeply unsuspected at the same time.I used to ask in the school, "can you [01:24:00] have a memory of something you have no lived experience of?" I think that's what the best part of you is. I'm not saying the rest of you is shite. I'm not saying that. You could say that, but I am saying that when I say "the best part of you," that needs a lot of translating, doesn't it?But the gist of it is that the best part of you is entrusted to you. It's not your creation, it's your burden, your obligation, your best chance to get it right. And that's who we are to those who came before us. We are their chance to get it right, and matrimony is one of the places where you practice the gentle art of getting it right.[01:25:00] Another decent reason to write a book.Chris: So, gorgeous. Wow. Thank you Stephen. I might have one more question.Stephen: Okay. I might have one more answer. Let's see.Chris: Alright. Would I be able to ask if dear Nathalie Roy could join us up here alongside your good man.So, returning to Matrimony: Ritual, Culture and the Heart's Work. On page 94, [01:26:00] Stephen, you write that"hospitality of the radical kind is

Nouveaux pilotes, un brin déjantés, à bord de la Libre Antenne sur RMC ! Jean-Christophe Drouet et Julien Cazarre prennent le relais. Après les grands matchs, quand la lumière reste allumée pour les vrais passionnés, place à la Libre Antenne : un espace à part, entre passion, humour et dérision, débats enflammés, franc-parler et second degré. Un rendez-vous nocturne à la Cazarre, où l'on parle foot bien sûr, mais aussi mauvaise foi, vannes, imitations et grands moments de radio imprévisibles !

Plusieurs débats au cœur de l'actualité, les Grandes gueules ont le choix, en débattre ou non : Les prix à la pompe repartent à la hausse Le salaire, sujet tabou entre collègues Une intelligence artificielle nommée ministre en Albanie

Silvia and Rodrigo are joined by Dr Ray Wang, Director of the multidisciplinary Foundation of Caring Lysosomal Storage Disorder Program at the Children's Hospital of Orange County. Silvia asks Dr Wang and Rodrigo (who also happens to be a researcher in this field) about cutting-edge advances in LSD research: from base editing in Pompe disease and patient-specific in vivo gene editing, to new biomarkers and scoring systems in Gaucher disease, insights into lipid dysregulation across lysosomal storage disorders, and the first clinical trial of anakinra in Sanfilippo syndrome. Papers discussed include: Christensen CL, et al Base editing rescues acid α-glucosidase function in infantile-onset Pompe disease patient-derived cells. Mol Ther Nucleic Acids. 2024 May 21;35(2):102220. doi: 10.1016/j.omtn.2024.102220. PMID: 38948331; PMCID: PMC11214518. Starosta RT, et al Predicting liver fibrosis in Gaucher disease: Investigation of contributors and development of a clinically applicable Gaucher liver fibrosis score. Mol Genet Metab. 2025 Feb;144(2):109010. doi: 10.1016/j.ymgme.2025.109010. Epub 2025 Jan 3. PMID: 39788861. Kell P, et al Secondary accumulation of lyso-platelet activating factors in lysosomal storage diseases. Mol Genet Metab. 2025 Jun 17;145(4):109180. doi: 10.1016/j.ymgme.2025.109180. Polgreen LE, et al Anakinra in Sanfilippo syndrome: a phase 1/2 trial. Nat Med. 2024 Sep;30(9):2473-2479. doi: 10.1038/s41591-024-03079-3. Epub 2024 Jun 21. Erratum in: Nat Med. 2024 Sep;30(9):2693. doi: 10.1038/s41591-024-03207-z. Musunuru K, et al Patient-Specific In Vivo Gene Editing to Treat a Rare Genetic Disease. N Engl J Med. 2025 Jun 12;392(22):2235-2243. doi: 10.1056/NEJMoa2504747.

On the 135th episode of the What is a Good Life? podcast, I'm delighted to welcome our guest, Stephen Jenkinson. Stephen is a cultural worker, teacher, author, and ceremonialist. He is the creator and principal instructor of the Orphan Wisdom School, founded in 2010. He has master's degrees from Harvard University (theology) and the University of Toronto (social work). He's the author of Come of Age, the award-winning Die Wise, Money and the Soul's Desires, and Reckoning (with Kimberly Ann Johnson). His latest book, Matrimony: Ritual, Culture and the Heart's Work, invites readers to contemplate the significance of matrimony, ceremony, and cultural articulation—and how to redeem them for future generations.In this rich conversation, Stephen explores profound questions about life, love, and the nature of existence. The discussion delves into the essence of ceremonies, particularly in matrimony, emphasising the need for meaningful endings and the responsibilities we hold towards future generations. The discussion weaves fate, ancestry, humility, and the call to “proceed as if you're needed” into a meditation on how we might live fully inhabited lives.For Stephen's latest book, Matrimony:To buy your copy: https://orphanwisdom.com/store/matrimony/About the book: https://orphanwisdom.com/books/matrimony/For more of Stephen's work: Website: https://orphanwisdom.com/Contact me at mark@whatisagood.life if you'd like to explore your own lines of self-inquiry through 1-on-1 coaching, my 5-week group courses, or to discuss experiences I create to stimulate greater trust, communication, and connection, amongst your leadership teams.- For the What is a Good Life? podcast's YouTube page: https://www.youtube.com/@whatisagoodlife/videos- My newsletter: https://www.whatisagood.life/- My LinkedIn: https://www.linkedin.com/in/mark-mccartney-14b0161b4/00:01 – Introduction01:37 – The Condition of Pondering06:28 – Roots of Pondering10:16 – The Dream Another World Has of You19:36 – Needed vs Important21:46 – Matrimony and the Presence of the Absence26:00 – Longing and Belonging 31:00 – Modern wedding and the privatisation of love35:47 – The Art of the Ending41:40 – Pompe and the Necessity of Closure43:47 – Ritual as a Gift to the Village45:45 – The White Heat of Possibility51:25 – The Active Witness53:43 – What Is a Good Life for Stephen?

In this episode, Prof Chris Vorster (Director, Centre for Human Metabolomics, North-West University, South Africa), Sarah Viall (Assistant Professor, Molecular and Medical Genetics, Oregon Health & Science University, USA) and PD Dr. med. Ulrike Mütze (Consultant, Heidelberg University Hospital, Germany) join Silvia Radenkovic and Rodrigo Starosta to explore the evolving landscape of newborn screening. They discuss national and international variations in practice, how to maintain consistency and quality, and the future scope of testing – including opportunities to improve access in resource-limited settings. Authors' opinions are their own and do not represent their institutions. Referenced papers include: Newborn screening in South Africa: the past, present, and plans for the future. Malherbe et al (2024) Clinical validation of cutoff target ranges in newborn screening of metabolic disorders by tandem mass spectrometry: a worldwide collaborative project. McHugh et al (2024) Five years of newborn screening for Pompe, Mucopolysaccharidosis type I, Gaucher, and Fabry diseases in Oregon. Viall & Held (2025) Long-term outcomes of adolescents and young adults identified by metabolic newborn screening. Mütze et al (2025) Treatment Outcomes for Maple Syrup Urine Disease Detected by Newborn Screening. Mengler et al (2024) Vitamin B12 Deficiency Newborn Screening. Mütze et al (2024) The role of exome sequencing in newborn screening for inborn errors of metabolism. Adhikari et al (2020)

Aiutaci a scaldare la speranza Al CRAS ci prendiamo cura ogni giorno di animali selvatici feriti o in difficoltà. Nei nostri container di degenza, accogliamo pazienti che hanno bisogno di un ambiente sicuro, tranquillo.

Les prix du diesel rattrapent ceux de l'essence. La raison ? Les tensions géopolitiques liées à la guerre en Ukraine, et les restrictions décidées par Moscou qui compliquent l'approvisionnement en carburant. Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

En été comme en vacances, il est très fréquent de faire une sieste pour combattre une vague de fatigue. Mais savez-vous à quoi elle est liée ? Les explications d'Emilie Steinbach.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

In this episode, Dr Joost Groen, a clinical biochemist at the University Medical Center Groningen, and Dr Matt Gentry, Professor & Chair of Biochemistry & Molecular Biology in the College of Medicine at University of Florida, join Rodrigo and Silvia to discuss new insights, AI, cancer metabolism and some of their favourite papers on Glycogen Storage Disorders. Authors opinions are their own and do not represent their institutions. GSD episode papers: Brain glycogen serves as a critical glucosamine cache required for protein glycosylation. Sun et al A machine learning model accurately identifies glycogen storage disease Ia patients based on plasma acylcarnitine profiles. Groen et al Small-molecule inhibition of glycogen synthase 1 for the treatment of Pompe disease and other glycogen storage disorders. Ullman et al Repurposing SGLT2 inhibitors: Treatment of renal proximal tubulopathy in Fanconi-Bickel syndrome with empagliflozin. Overduin et al Gross-Valle The relation between dietary polysaccharide intake and urinary excretion of tetraglucoside. Gross-Valle et al Glycogen drives tumour initiation and progression in lung adenocarcinoma. Clarke HA et al Spatial metabolomics reveals glycogen as an actionable target for pulmonary fibrosis. Conroy et al In situ mass spectrometry imaging reveals heterogeneous glycogen stores in human normal and cancerous tissues. Young et al Glycogen accumulation modulates life span in a mouse model of amyotrophic lateral sclerosis. Brewer et al Dynamics of cognitive variability with age and its genetic underpinning in NIHR BioResource Genes and Cognition cohort participants. Rahman MS et al Neurological glycogen storage diseases and emerging therapeutics Colpaert et al

Aujourd'hui, Jean-Loup Bonnamy, Bruno Poncet et Barbara Lefebvre débattent de l'actualité autour d'Alain Marschall et Olivier Truchot.

Tous les matins à 6h40, l'actualité du point de vue des auditeurs de RMC. Chaque jour, trois questions autour d'un sujet d'actualité. Témoignages, réactions et débats : RMC est LA radio de l'interactivité.

Ste vedeli, da naši možgani radi iščejo bližnjice in si ne naložijo več dela, kot je treba? Tako se na primer zgodi, ko katero od očes ne nudi najboljše slike, preprosto ga ignorirajo, čeprav za to ni fizičnih, torej bolezenskih razlogov. Gremo na Očesno kliniko UKC Ljubljana k profesorici Manci Tekavčič Pompe, da nam razloži, kaj je to, čemur s tujko rečejo ambliopija! Pripravlja: Mojca Delač.

Featuring articles on routine cerebral embolic protection for TAVI, and treatments for cirrhosis due to MASH, BRAF V600E metastatic colorectal cancer, and Pompe's disease; a new review article series on medical education; a case report of a woman with dyspnea on exertion; and Perspectives on addressing ultraprocessed foods, on the costs of dismantling DEI, and on a brother's keeper.

durée : 00:03:26 - Un monde connecté - par : François Saltiel - Jeff Bezos, patron d'Amazon, pour son mariage, envisage trois jours de noces à Venise. Une fête qui suscite la colère des insulaires. Bien plus qu'un événement mondain, cette débauche de richesse est un symbole des tensions de classe et des problèmes environnementaux liés au tourisme de masse.

Aujourd'hui, Joëlle Dago-Serry, Antoine Diers et Didier Giraud débattent de l'actualité autour d'Alain Marschall et Olivier Truchot.

Après deux ans sans chauffage, Amélie rencontre un professionnel à la Foire de Châlons de 2021 pour remplacer sa pompe à chaleur. Elle règle 12.000€ en liquide et sans facture. Quelque temps plus tard, Amélie découvre que sa pompe à chaleur censée être neuve serait un modèle vétuste âgé de... 16 ans ! Aujourd'hui, après 4 hivers sans chauffage, et alors que l'équipement ne fonctionne toujours pas, Amélie vit dans l'angoisse du prochain hiver, sans solution fiable, ni chauffage fonctionnel. Dans le podcast « Ça peut vous arriver » sur RTL, Julien Courbet et son équipe distribuent conseils conso et astuces juridiques pour lutter contre les arnaques dans la bonne humeur. Ecoutez Ça peut vous arriver avec Julien Courbet du 23 juin 2025.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Aujourd'hui dans "Punchline", Laurence Ferrari et ses invités débattent du risque de l'augmentation du prix du carburant au vu de l'escalade entre Israël et l'Iran.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

It is not trite to say that some people see challenges as obstacles and others see them as opportunities. Katy Arvidson was ten years old when she was diagnosed with Pompe disease. In spite of that diagnosis, she kept going and eventually obtained her Master's Degree in Social Work. Katy is currently Ms. Wheelchair Alaska, embracing a platform of not just surviving but thriving. She talks about her life, work, and dedication to helping people. Katy can be supported and reached through The Dane Foundation, whose mission is to provide for the unique needs of individuals with physical and developmental disabilities: http://thedanefoundation.org/donate.html More information about the Ms. Wheelchair USA competition can be found at: https://www.mswheelchairusa.org/ The views and opinions of the guests on this podcast are theirs and theirs alone and do not necessarily represent those of the host, Westwords Consulting or the Kenosha County Substance Abuse Coalition. We're always interested in hearing from individuals or organizations who are working in substance use disorder treatment or prevention, mental health care and other spaces that lift up communities. This includes people living those experiences. If you or someone you know has a story to share or an interesting approach to care, contact us today! Follow us on Facebook, LinkedIn, and YouTube. Subscribe to Our Email List to get new episodes in your inbox every week!

Retrouvez Alexandre Le Mer chaque jour pour un échange exclusif avec un invité sur un sujet d'actualité majeur. En quelques minutes, obtenez un éclairage précis et pertinent pour mieux comprendre les enjeux du moment. Un rendez-vous incontournable pour démarrer la journée informé, avec des analyses percutantes et des points de vue d'expertsDistribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

La FDA (Food and Drug Administration) a émis son alerte de niveau le plus élevé concernant une pompe cardiaque qui a été liée à 49 décès et 129 blessures.Traduction :FDA has issued its highest-level alert about a heart pump that has been linked to 49 deaths and 129 injuries. Hosted on Acast. See acast.com/privacy for more information.

La FDA (Food and Drug Administration) a émis son alerte de niveau le plus élevé concernant une pompe cardiaque qui a été liée à 49 décès et 129 blessures.Traduction :FDA has issued its highest-level alert about a heart pump that has been linked to 49 deaths and 129 injuries. Hosted on Acast. See acast.com/privacy for more information.

Toeriste wat in die Etosha Nasionale Park reis kla oor 'n gebrek aan beide petrol en diesel, veral by Namutoni en Okaukuejo. Volgens berigte was daar die afgelope vyf of ses dae min tot geen brandstof beskikbaar nie. Kosmos 94.1 Nuus het gesels met Nelson Ashipala, Namibia Wildlife Resorts se woordvoerder, wat die situasie bevestig en meer inligting oor ander geraakte gebiede gee.

Glucose is the main source of energy for all forms of life, but it isn't usually stored as individual C6H12O6 molecules. Animals use glycogen to do that job. Glycogen is a large branched polymer of glucose molecules, linked together by α-1,4 and α-1,6 glycosidic bonds. The liver and muscles break down the stored glycogen whenever the body needs an extra boost of glucose. Glycogen storage diseases are genetic defects in glycogen metabolism resulting in accumulation of glycogen. What happens when macromolecules accumulate in cells? Cell damage and dysfunction. Because the liver and muscles are the two main organs that use glycogen, they are also the two most affected by glycogen storage diseases. In the liver, glycogen accumulation leads to hypoglycemia since the glycogen can't be broken down to glucose. Damage to the liver from extra glycogen can also lead to liver failure or even liver cancers. In the muscles, glycogen accumulation causes weakness, exercise intolerance, and potentially heart failure. There are at least 12 distinct glycogen storage diseases, but we'll cover only the 4 most common ones. After listening to this Audio Brick, you should be able to: Identify the most common glycogen storage diseases: von Gierke disease (type 1), Pompe disease (type 2), Cori disease (type 3), and McArdle disease (type 5). Identify the enzymes deficient in each of the most common glycogen storage diseases. Describe the clinical manifestations of each of the most common glycogen storage diseases. Describe management for each of the most common glycogen storage diseases. You can also check out the original brick from our Cellular and Molecular Biology collection, which is available for free. Learn more about Rx Bricks by signing up for a free USMLE-Rx account: www.usmle-rx.com You will get 5 days of full access to our Rx360+ program, including nearly 800 Rx Bricks.  After the 5-day period, you will still be able to access over 150 free bricks, including the entire collections for General Microbiology and Cellular and Molecular Biology. *** If you enjoyed this episode, we'd love for you to leave a review on Apple Podcasts.  It helps with our visibility, and the more med students (or future med students) listen to the podcast, the more we can provide to the future physicians of the world. Follow USMLE-Rx at: Facebook: www.facebook.com/usmlerx Blog: www.firstaidteam.com Twitter: https://twitter.com/firstaidteam Instagram: https://www.instagram.com/firstaidteam/ YouTube: www.youtube.com/USMLERX Learn how you can access over 150 of our bricks for FREE: https://usmlerx.wpengine.com/free-bricks/ from our Musculoskeletal, Skin, and Connective Tissue collection, which is available for free. Learn more about Rx Bricks by signing up for a free USMLE-Rx account: www.usmle-rx.com You will get 5 days of full access to our Rx360+ program, including nearly 800 Rx Bricks.  After the 5-day period, you will still be able to access over 150 free bricks, including the entire collections for General Microbiology and Cellular and Molecular Biology.

Mardi 18 février, François Sorel a reçu Julien Villeret, directeur de l'innovation chez EDF, Claudia Cohen, journaliste chez Bloomberg, et Taïg Khris, fondateur d'OnOff et d'Albums. Ils se sont penchés sur le dévoilement de Grok 3 par Elon Musk, le lancement de Deep Research, un rival gratuit à OpenAI par Perplexity, et la préparation de Huawei pour son retour sur le plan international, dans l'émission Tech & Co, la quotidienne, sur BFM Business. Retrouvez l'émission du lundi au jeudi et réécoutez-la en podcast.

Een nieuwe #nerdland podcast! Met deze maand: Tasmaanse Tijgers! Everest & xenon! Deepseek! Stargate! De piSSStream! Pompeï! En veel meer... Shownotes: https://podcast.nerdland.be/nerdland-maandoverzicht-februari-2025/ Gepresenteerd door Lieven Scheire, met Kurt Beheydt, Marian Verhelst, Peter Berx, Bart Van Peer en Toon Verlinden. Montage & mastering door Jens Paeyeneers. (00:00:00) Intro (00:02:11) Els en Hetty hebben een baby! En de baby is mooi! En hij heet Max! (00:03:45) Lieven ging op space reis! (00:11:48) Can we use quantum computers to test radical consciousness theory? (00:25:17) Stapje dichter bij levende Tasmaanse tijger (00:37:36) Kan je de Everest beklimmen in 3 dagen met Xenon? (00:44:49) CES beurs gadgets (00:52:48) AI NIEUWS (00:53:10) DeepSeek R1 open source LLM uit China (01:03:30) Er is een LEGO ASML machine! (01:08:11) OpenAI lanceert “operator” (01:11:44) Nieuwste OpenAI toepassing kan 1000 dollar per search kosten (01:13:44) AI-wetenschapper: Sakana.ai (01:17:54) Stargate plan van 500 miljard in USA (01:18:55) Studenten gebruiken NotebookLM (01:21:20) Momenteel planetenparade te zien (01:25:09) SILICON VALLEY NEWS (01:25:29) New Glenn test launch (01:28:17) Starship 7 test launch (01:32:26) Musk moeit zich met Artemis (01:34:22) Space X lanceert twee onbemande maanmissies (01:36:35) pISSStream toont hoeveel pies er in het ISS zit. (01:43:00) De lente begint onder de grond (01:48:57) VLC automatische ondertiteling (01:56:10) Grootste prive-badhuis ooit ontdekt in Pompei (02:03:56) Vluchtende voeten ontdekt bij Vesuvius (02:12:11) Duidelijk verschillen tussen hersenen pasgeboren jongens en meisjes (02:26:20) Tsjechische onderzoekers vinden nieuwe diersoort… in de huisdierenwinkel! (02:30:33) What eats Dubas bugs? (02:35:44) Meteoriet valt voor voordeur (02:40:09) Eindelijk duidelijk waarom klap op het hoofd dementierisico verhoogt (02:44:42) RECALLS / MEDEDELINGEN (02:44:46) Ingestuurde Kwatrijnen (02:47:01) Puntjes op de i: Trump zei niet dat wie een biljoen investeert zomaar vergunning krijgt, wel dat ze die versneld zullen krijgen. (02:48:18) Coolest Projects is dit jaar op 26 april, inschrijven via coolestprojects.be (02:49:43) Dwengo geeft robotkits weg. (02:51:39) EIGEN PROMO (02:51:46) Lieven AI tour: s Hertoghenbosch op 6 feb, Norwich (UK) op 18 feb, in Arnhem op 5 maart, Amsterdam op 7 maart, ook op VTM Go (02:52:13) Hetty toert nog tot april: hettyhelsmoortel.be (02:52:30) Toon: code Rood, Maarten, boek: bier, ook brouwpakket weer beschikbaar (02:53:25) SPONSOR: Planet B

In this inspiring episode of PH Journals Beyond the Camo, I sit down with Bruce Campbell—an endurance coach, Ironman athlete, and someone who refuses to let Pompe Disease define his limits. Bruce has been a massive influence on my 70.3 Ironman journey, not only pushing me physically but also shaping my mindset and mental resilience. We dive into: ✅ His journey with Pompe Disease and how it changed his life ✅ The challenges of living with a progressive condition ✅ How he approaches coaching and mentorship in endurance sports ✅ The importance of mental resilience in Ironman training ✅ His personal philosophies on overcoming obstacles ✅ Advice for aspiring endurance athletes Bruce's story is a testament to the power of determination and the mindset it takes to keep pushing forward, no matter the odds. Whether you're an athlete, someone facing personal challenges, or just looking for inspiration, this episode is a must-watch!

In this inspiring episode of PH Journals Beyond the Camo, I sit down with Bruce Campbell—an endurance coach, Ironman athlete, and someone who refuses to let Pompe Disease define his limits. Bruce has been a massive influence on my 70.3 Ironman journey, not only pushing me physically but also shaping my mindset and mental resilience. We dive into: ✅ His journey with Pompe Disease and how it changed his life ✅ The challenges of living with a progressive condition ✅ How he approaches coaching and mentorship in endurance sports ✅ The importance of mental resilience in Ironman training ✅ His personal philosophies on overcoming obstacles ✅ Advice for aspiring endurance athletes Bruce's story is a testament to the power of determination and the mindset it takes to keep pushing forward, no matter the odds. Whether you're an athlete, someone facing personal challenges, or just looking for inspiration, this episode is a must-watch!

Karina vous dévoile les décisions de justice les plus improbables.

durée : 00:05:14 - Avec sciences - par : Alexandre Morales - Comment augmenter la l'efficacité de la captation du carbone par les océans ? Selon des chercheurs de l'université de Dartmouth, la solution se trouverait dans l'ajout de poussière à la surface des océans. Mais la méthode peut-elle (et doit-elle) être appliquée à large échelle ?

durée : 00:02:36 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - Je vais vous faire une confidence : sur France Culture, on ne déteste pas la théorie et les explications complexes. Parmi les motivations de vote, il y a des mécanismes inconscients, ou méta-conscients pour ceux qui n'aiment pas les théories de l'inconscient. - réalisation : Félicie Faugère

1/2:Réenchanter les funérailles Alors que nous mourrons de plus en plus à l'hôpital ou à l'EHPAD, que les pompes funèbres sont devenues un marché gigantesque à qui nous déléguons des gestes importants auprès de nos défunts, de nombreuses femmes réfléchissent à se réapproprier la mort et les funérailles, collectivement. Comme les féministes ont pu le faire pour les naissances, elles parlent de revaloriser le travail de soin, la nécessité de respecter les corps et la temporalité propre à ces moments intimes et fragiles. Veillées à domicile, toilettes mortuaires, cérémonies, elles souhaitent réenchanter la mort.Comment retrouver des rituels, et le temps nécessaire pour vivre des funérailles à nos images, c'est la question que pose ce premier épisode d'une série de deux autour de la mort. Avec :Hélène Chaudeau, accompagnante funéraireKate Houben, accompagnante funéraireJuliette Cazes, autriceAlexa Hagerty, anthropologueLisa Carayon, juriste Textes :Sortir au jour, Amandine DhéeLa femme-qui-aide et la laveuse, Yvonne VerdierLa laveuse de mort, Sara OmarSpiritualités radicales, Yuna VisantinLa cendre de tes morts, Albertine Delanpe RemerciementsMerci à Martin Julien Coste, Marion Waller, Virginie Chavance. Pour prolonger l'écoute- Collectif Par la racine ;- Pionnières du monde funéraire ;- Anthropologie et mort ;- Au bonheur des morts, Vincianne Despret ;- Le travail des morts, Thomas Laqueur ;- Réenchanter la mort, Youki Vattier ;- Coopérative funéraire de Rennes ;- Coopérative funéraire de Lyon ;- Coopérative funéraire de Bordeaux ;- Pompe funèbre Noir Clair à Lyon ;- Thanatosphere ;- Noémie Robert, célébrante funéraire ;- Association d'entre aide à la fin de vie et au deuil ;- Podcast Mortel par Taous Merakchi ;- Le bizarreum ;- Happy end ;- Collectif pour une Sécurité sociale de la mort ;- Mémé Radio Enregistrements : octobre 2024 - Prise de son, montage, textes et voix : Charlotte Bienaimé - Réalisation et mixage : Charlie Marcelet - Accompagnement réalisation : Gary Salin - Lectures : Estelle Clément Béalem - Accompagnement éditorial : Sarah Bénichou - Illustrations : Anna Wanda Gogusey

1/2:Réenchanter les funérailles Alors que nous mourrons de plus en plus à l'hôpital ou à l'EHPAD, que les pompes funèbres sont devenues un marché gigantesque à qui nous déléguons des gestes importants auprès de nos défunts, de nombreuses femmes réfléchissent à se réapproprier la mort et les funérailles, collectivement. Comme les féministes ont pu le faire pour les naissances, elles parlent de revaloriser le travail de soin, la nécessité de respecter les corps et la temporalité propre à ces moments intimes et fragiles. Veillées à domicile, toilettes mortuaires, cérémonies, elles souhaitent réenchanter la mort.Comment retrouver des rituels, et le temps nécessaire pour vivre des funérailles à nos images, c'est la question que pose ce premier épisode d'une série de deux autour de la mort.Avec :Hélène Chaudeau, accompagnante funéraireKate Houben, accompagnante funéraireJuliette Cazes, autriceAlexa Hagerty, anthropologueLisa Carayon, juristeTextes :Sortir au jour, Amandine DhéeLa femme-qui-aide et la laveuse, Yvonne VerdierLa laveuse de mort, Sara OmarSpiritualités radicales, Yuna VisantinLa cendre de tes morts, Albertine DelanpeRemerciementsMerci à Martin Julier-Costes, Marion Waller, Virginie Chavance.Pour prolonger l'écoute- Collectif Par la racine ;- Pionnières du monde funéraire ; Juliette Cazes- Anthropologie et mort ;- Au bonheur des morts, Vincianne Despret ;- Le travail des morts, Thomas Laqueur ;- Réenchanter la mort, Youki Vattier ;- Coopérative funéraire de Rennes ;- Coopérative funéraire de Lyon ;- Coopérative funéraire de Bordeaux ;- Pompe funèbre Noir Clair à Lyon ;- Thanatosphere ;- Noémie Robert, célébrante funéraire ;- Association d'entre aide à la fin de vie et au deuil ;- Podcast Mortel par Taous Merakchi ;- Le bizarreum ;- Happy end ;- Collectif pour une Sécurité sociale de la mort ;- Mémé Radio Enregistrements octobre 2024 Prise de son, montage, textes et voix Charlotte Bienaimé Réalisation et mixage Charlie Marcelet Accompagnement réalisation Gary Salin Lectures Estelle Clément Béalem Accompagnement éditorial Sarah Bénichou Illustrations Anna Wanda Gogusey

Acest episod al podcastului îl are ca invitat pe Ovidiu Țifui, poate cel mai bun inginer de instalații din România. Într-o discuție amânată de prea mult timp, vorbim despre eficiența energetică și avantajele instalării pompelor de căldură față de centralele pe gaz. Ovidiu a explicat avantajele pompelor de căldură sol-apă și aer-apă și cum acestea pot asigura atât încălzirea, cât și răcirea eficientă a locuinței. Pentru mine, cel mai important a fost subiectul calității aerului interior și exterior, importanța ventilației corespunzătoare și folosirea filtrelor pentru a menține un mediu sănătos. Episodul oferă informații valoroase pentru cei interesați de eficiență energetică, sustenabilitate și soluții moderne de încălzire și răcire.IGDLCC înseamnă Informații Gratis despre Lucruri care Costă! Totul ne costă dar mai ales timpul așa că am făcut această serie pentru a mă informa și educa alături de invitați din domeniile mele de interes. Te invit alături de mine în această călătorie. Mi-am propus să mă facă mai informat și mai adaptat la schimbările care vin. Sper să o facă și pentru tine.

Une plateforme qui condense le pire des dérives en matière de cryptomonnaies fait le buzz, avec son apogée proposant des diffusions de vidéos en live peu recommandables. Tant pis Tendance Participants

Met deze maand: Communiceren in dromen! Egels! De AI-Oma! De Maya's! De SLS-raket! DNA uit Pompeï! Ontsnapte apen! En veel meer... Shownotes: https://podcast.nerdland.be/nerdland-maandoverzicht-december-2024/ Gepresenteerd door Lieven Scheire met Peter Berx, Els Aerts, Jonas Geirnaert en Maarten Weyn. Montage & mixing door Els Aerts en Jens Paeyeneers. (00:00:00) Intro (00:03:28) De maanraket van NASA zou wel eens volledig gecanceld kunnen worden (00:14:42) Communicatie tussen 2 dromende mensen (00:24:26) DNA uit Pompeï (00:38:38) Nieuw filmpjes Atlas robot (00:42:50) Robot die de was kan vouwen (00:46:56) AI reclamespot van Coca Cola (00:59:07) Ontsnapte apen uit labo roepen naar hun gevangen vrienden (01:05:02) Oude Maya stad ontdekt (01:12:01) Wind blowing out of Uranus makes it harder to probe (01:15:28) Sabeltand kat mummie gevonden (01:21:12) SILICON VALLEY NEWS (01:21:56) Starship test launch 6 (01:29:28) Was zuiver op video gaan een grote fout voor Tesla self driving? (01:35:21) Tour door Chinees ruimtestation (01:39:36) China stelt cargo-space-shuttle voor (01:40:35) Wordt de egel een bedreigde diersoort? (01:55:46) AI omaatje houdt scammers aan de lijn (01:59:38) Hebben we bij onbemande marslandingen leven gedood? (02:04:47) Nigel Richards nu ook wereldkampioen Scrabble in het Spaans (02:11:41) Designwedstrijd voor interstellair ruimteschip (02:15:48) Waar zijn wij eigenlijk nog allemaal mee bezig? (02:29:45) Sponsor Goodgift

Dr Hannerieke van den Hout of Erasmus MC joins the podcast to discuss observations from two decades of early treated infantile onset Pompe disease and the evolving nature of the neurological phenotype. Long term survival in patients with classic infantile Pompe disease reveals a spectrum with progressive brain abnormalities and changes in cognitive functioning van den Dorpel, et al https://doi.org/10.1002/jimd.12736

durée : 00:02:09 - Le vrai ou faux - Elle a été visionnée des millions de fois : on y voit une personne verser un litre d'essence dans un récipient alors que le compteur du distributeur indique 1,14 litre. Cette vidéo "n'est pas fiable" répond le LNE, l'organisme chargé de la certification des systèmes de mesure des pompes à essence en France.

durée : 00:59:02 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - 29 avril 1968, 20 h 30 : les téléspectateurs et téléspectatrices de l'ORTF découvrent pour la première fois sur leurs écrans les Shadoks. Ces drôles d'oiseaux à l'humour britannique aussi absurde que ravageur ne tardent pas à déchaîner les passions. - réalisation : Thomas Beau - invités : Sébastien Denis Professeur en histoire, cinéma et médias à l'Université Paris 1 Panthéon-Sorbonne; Valérie Hannin Directrice de la rédaction du magazine L'Histoire

Nous sommes en 65 avant notre ère, Quintus Tullius Cicero, homme politique, militaire romain, frère cadet du célèbre orateur Cicéron qui servit sous Jules César, écrit un manuel de campagne électorale « Commentariolum petitionis ». Il y évoque l'importance, lorsque l'on se porter candidat à une élection, de ses créer des amis. « Des amis de différentes sortes : pour l'apparence, des hommes illustres par leurs charges et par leur nom, qui, même s'ils ne font rien pour le recommander, apportent cependant au candidat un supplément de considération ; pour avoir la protection de la loi, des magistrats, parmi lesquels, au premier rang, les consuls, et après eux les tribuns de la plèbe ; pour obtenir le vote des centuries, des hommes jouissant d'une influence particulière. Ceux qui ont ou espèrent avoir, grâce à toi, les suffrages d'une tribu, ou d'une centurie, ou quelque avantage, voilà les gens qu'il faut particulièrement t'efforcer de gagner et de t'assurer. Au cours de ces dernières années, on a vu des hommes ambitieux travailler activement, en y employant tout le zèle possible, à se rendre capables d'obtenir des citoyens de leur tribu tout ce qu'ils leur demanderaient. Il te faut de ton côté travailler par tous les moyens en ton pouvoir à faire que ces hommes-là te soient dévoués de tout leur cœur, en toute sincérité. » Quintus Tullius Cicero évoque encore les sources du zèle électoral, notamment, la sympathie spontanée. Il écrit : « Il conviendra de la fortifier en te montrant reconnaissant, en appropriant ton langage aux raisons qui sembleront déterminer la sympathie de chacun, en manifestant des sentiments qui répondent aux leurs, en leur faisant espérer que cette première amitié deviendra une liaison intime. Et pour tous les hommes de ces différentes catégories, tu devras juger et peser soigneusement les possibilités de chacun, afin de savoir comment tu dois chercher à plaire à chacun, ce que tu peux attendre et réclamer de chacun. » Un peu plus d'un siècle après la rédaction de ce manuel, en l'an 80, Pompéï prépare ses élections municipales. Lançons-nous dans la campagne… Avec nous : Charlotte VANTIEGHEM , archéologue « Elections municipales à Pompéi : fonctionnement et témoignages », mardi 17 septembre 2024 à 20h, une organisation de l'ASBL Roma, en partenariat avec le Centre culturel d'Enghien. Sujets traités : Pompeï, Quintus Tullius Cicero, Cicéron, élection, tribu, candidat Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Ecoutez L'éco & You avec Martial You du 03 septembre 2024.

Ecoutez L'éco & You avec Martial You du 03 septembre 2024.

On revient sur l'annonce faite par Total d'abaisser le prix maximum à la pompe pour certains de ses clients, ceux qui sont par ailleurs abonnés à son offre de gaz ou d'électricité. Concrètement, le prix maximum payé passe de 1,99 euro le litre à 1,94 euro. Question simple : vrai coup de pouce pour les automobilistes ou coup de com ?

On revient sur l'annonce faite par Total d'abaisser le prix maximum à la pompe pour certains de ses clients, ceux qui sont par ailleurs abonnés à son offre de gaz ou d'électricité. Concrètement, le prix maximum payé passe de 1,99 euro le litre à 1,94 euro. Question simple : vrai coup de pouce pour les automobilistes ou coup de com ?

Les prix des carburants ne cessent de baisser, et sont au plus bas depuis un an selon le ministère de la Transition écologique. Une bonne nouvelle qui s'explique par plusieurs facteurs.

Giselle La Pompe-Moore is an inspirational author who writes about how to live a successful, hustle-free life, often with a side order of brilliantly blunt social media commentary.For this conversation Gigi tells Melanie how she achieved her dream career only to find it wasn't what she wanted. Then shares how that realisation informed her excellent book, Take It In, a handbook for finding everyday happiness and living your best life.Gigi shares her experience as a woman of colour in her career and her mission to bring more black women and men into the wellbeing space. She talks openly about her MS diagnosis, and experience of sexual assault, and the inner work she's done to heal, sharing what she has learned with us.Gigi's enoughness gem is gold standard - three easy ways to stay firmly in our good enough, every single day.This episode contains two trigger warnings, time codes below.TW: Sexual Assault, realisation, understanding, support received.16:08 - 21:18 TW: Multiple Sclerosis diagnosis, Dr. Google, managing the condition.21:18 - 25:09 Guest: @gisellelpmMentioned in this episodeBe Difficult Darling. Giselle La Pompe Moore's inspiring Substack.Take It In, Do The Inner Work and Live Your Best Damn Life, by Giselle La Pompe-MooreNia Ending Violence, a charity that delivers cutting edge support to end violence against women and children, and help those affected by it. Further support:Shift MS, offers support and advice from others living with Multiple Sclerosis.Further reading:The Philosophy of Doing Less, Being Present, Doing More Supported by:@1warwicksohoThe Enoughness with Melanie Rickey.Produced and edited by Steve Hankey. Assistant Producer Sophie Smith. Hosted on Acast. See acast.com/privacy for more information.

John Crowley, President and CEO of Biotechnology Innovation Organization (BIO), joined Jorge Conde, general partner at a16z Bio + Health.Together, they talk about John's entry into biotech and his time as a founder, all motivated by his determination to discover and develop a treatment for his children, who have Pompe disease.They also talk about John's priorities as head of BIO and how that could translate into policy.

This episode (254) features an interview with John Crowley, who shares his journey into the rare disease space. John's involvement started in 1998 when his daughter Megan was diagnosed with Pompe disease, a rare form of muscular dystrophy. Determined to find a cure, John and his family embarked on a journey of research and entrepreneurship, ultimately founding a biotech company that developed a life-saving enzyme therapy for Pompe disease. Despite initial challenges, including financial struggles and personal sacrifices, John's perseverance led to successful treatments for Megan and other patients. Today, Megan and her brother Patrick are thriving adults, actively contributing to society despite their condition. John's commitment to patient-centered care extends beyond his personal journey. As CEO of Amicus Therapeutics and now as CEO of BIO, he continues to advocate for rare disease patients, emphasizing the importance of universal access to treatment and addressing barriers to healthcare. Throughout the interview, John's resilience and optimism shine through, serving as an inspiration for others facing similar challenges. His dedication to making a difference in the lives of patients and his unwavering determination highlight the transformative power of hope and perseverance in the face of adversity. Also in this episode: Sean plans to burn the clothes he wears on the climb up the world's highest road Rare Resilience: Kelly Barendt Thank you notes: Bio News and the FARA Staff Links and resources: John's previous episode: 144 - DD pt2: Do good and...with John Crowley BIO Make a Wish Foundation Visit our segment partner: #RAREis

La FDA (Food and Drug Administration) a émis son alerte de niveau le plus élevé concernant une pompe cardiaque qui a été liée à 49 décès et 129 blessures.Traduction :FDA has issued its highest-level alert about a heart pump that has been linked to 49 deaths and 129 injuries. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Episode 2444 - On this Friday's show Vinnie Tortorich welcomes Dr. Anthony Chaffee and they discuss cholesterol, ketones, claims of caveat mTOR, and more. https://vinnietortorich.com/2024/02/caveat-mtor-dr-anthony-chaffee-episode-2444 PLEASE SUPPORT OUR SPONSORS   YOU CAN WATCH THIS EPISODE ON YOUTUBE - Ketones as Fuel NOTE: This episode is a load of information—grab a pen and paper, you may want to take notes! They open up chatting about the fitness of prominent low-carb doctors vs. vegan doctors. (2:00) Being lean and fit by eating right and staying active while growing older is important. (7:00) Your body only takes 4 grams of sugar at any one time; anything above that your body will treat as a toxin. (10:30) You need to eat the right things or your body will deteriorate. Every facet of your life will be improved by living healthfully. (13:00) Vinnie shares a recent X exchange about bananas. (15:00) The idea of “healthy carbs” is misguided. Anthony explains the biological functions happening with types of cholesterol. He shares an experiment with Oreos by Nick Norwitz. The misinformation is that your brain and body “prefer” sugars because they burn them first. Just because carbs get burned first does not mean they are the better fuel. Ketones are the optimal fuel for your body and brain. A frequent question Vinnie gets in his consultations is about statins. (23:30) Statins haven't even been proven to reduce the chance of heart disease or stroke. Anthony explains the history and rate of increase of heart disease; for example, the Inuit people. (34:00) Four grams of sugar in the blood looks like a level teaspoon. (43:30)  The ketogenic diet and being fueled by ketones can reverse disease; his example is Pompe disease. They discuss how the body can produce its own sugar if necessary; however, ketones are a more efficient source. (48:30) Athletes on a ketogenic diet can fuel their bodies faster than athletes who depend on sugar and carbs. They chat about carb-loading and how it burdens your body. Vinnie challenges the idea of having to have a fuel belt doing marathons or loading kids up with muffins during soccer games. (1:02:00) Caveat mTOR They discuss mTOR (mammalian target of rapamycin). (1:05:00) There is still a lot to be learned about mTOR. If you are eating something you are supposed to eat, then your biochemistry should work properly. The idea that we are getting damaged by eating food that humans have been eating for millennia (meat) is ridiculous. mTOR is a natural protein kinase that fluctuates in the body. You will never micromanage your biochemistry better than your biochemistry can. Anthony reads an amazing excerpt about how the introduction of agriculture has affected human health. (1:10:00) Alzheimer's dementia was observed in the early 1900s; however, no earlier medical literature has described that pathology. (1:12:00) Find him on the "Plant Free MD" podcast and @AnthonyChaffeeMD on social media platforms. Look for Vinnie's NSNG® VIP Community and sign up for the waitlist! Go to to sign up! [the_ad id="20253"] PURCHASE BEYOND IMPOSSIBLE (2022) The documentary launched on January 11! Order it TODAY! This is Vinnie's third documentary in just over three years. Get it now on Apple TV (iTunes) and/or Amazon Video! Link to the film on Apple TV (iTunes):  Then, Share this link with friends, too! It's also now available on Amazon (the USA only for now)!  Visit my new Documentaries HQ to find my films everywhere: REVIEWS: Please submit your REVIEW after you watch my films. Your positive REVIEW does matter! FAT: A DOCUMENTARY 2 (2021) Visit my new Documentaries HQ to find my films everywhere: Then, please share my fact-based, health-focused documentary series with your friends and family. The more views, the better it ranks, so please watch it again with a new friend! REVIEWS: Please submit your REVIEW after you watch my films. Your positive REVIEW does matter! FAT: A DOCUMENTARY (2019) Visit my new Documentaries HQ to find my films everywhere: Then, please share my fact-based, health-focused documentary series with your friends and family. The more views, the better it ranks, so please watch it again with a new friend! REVIEWS: Please submit your REVIEW after you watch my films. Your positive REVIEW does matter!