Podcasts about restor

There is only one known planet in the universe capable of meeting humanity's needs – Earth.  And yet, our understanding and appreciation of the underlying complexity that makes it function remains limited. If we were able to grasp the transformative potential of biodiversity – specifically how it relates to biocomplexity – how might we change our behavior? In this episode, Nate is joined by ecologist Thomas Crowther to discuss the critical importance of biodiversity as an intricate web of life that supports all other living beings, not just through the sheer number of species, but because of the complexity of interactions within ecosystems. Thomas highlights the power of data in empowering individuals to make informed choices that positively impact nature, and the critical need to address inequality in order to foster ecological recovery.   Could the power of data and knowledge catalyze humanity into valuing biodiversity for the sake of preserving ecological stability? How do local communities and initiatives play a key role in revitalizing productive ecosystems, and how can we change our patterns of consumption to better support them? And perhaps most importantly, if we come to understand the critical interconnectedness of the biosphere, might we finally rediscover our place within it, as one species among millions fostering life on this Blue-Green Earth?  (Conversation recorded on April 15th, 2025)     About Thomas Crowther: Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is chair of the advisory council for the United Nations Decade on Ecosystem Restoration, as well as the founder of Restor: an online, open-data platform for the global restoration movement. He was also a professor in the Department of Environmental Systems Science at ETH Zurich, where he started Crowther Lab, an interdisciplinary group of scientists exploring how global-scale ecological systems interact to regulate the climate. In 2021, the World Economic Forum named Thomas a Young Global Leader for his work on the protection and restoration of biodiversity.   Show Notes and More Watch this video episode on YouTube   Want to learn the broad overview of The Great Simplification in 30 minutes? Watch our Animated Movie.   ---   Support The Institute for the Study of Energy and Our Future Join our Substack newsletter Join our Discord channel and connect with other listeners  

Restorāna B Bārs īpašnieka Armanda Mednieka stāsts par uzņēmējdarbību ēdināšanas nozarē

On Soka University of America Week: Can we reimagine our urban spaces to more align with the natural world? Deike Peters, associate professor of environmental planning and practice, discusses. Deike Peters is a German-American environmental urbanist whose focus is on ‘getting cities right.' She has published extensively on sustainable and green urbanism, rail- and megaproject-oriented […]

Īstiem gardēžiem marta otrā pusē jāizbrīvē laiks, lai dotos uz Latgali, jo tieši šomēnes visi ir aicināti izbaudīt garšu piedzīvojumu Latgales reģionā. Par tradicionālo un moderno Latgales virtuvi vairāk raidījumā Kā labāk dzīvot. Studijā viesojas "BalticTravelnews.com" direktors Aivars Mackevičs, kā arī attālināti sazināmies ar "Latgales kulinārais mantojums" pārstāvi Ilzi Stabulnieci un "Latgale.Travel" izpilddirektori Lauru Spunderi. Latgales garšu mēnesī šogad pirmo reizi piedalīsies Rēzeknes restorāns „We Know", kas strādā tikai pusotru gadu. Visu marta mēnesi restorānā varēs nogaršot 3 latgaliešu ēdienus: siļčis rolmopšus ar garšaugu sipisnīku, svaigi captu maizi i buļbu kraukšķim, galis zaterku un dzymtys veina ar soldonu auzu gordumu i svaigu ūgu mierci. Restorāna pārstāve Kristīne Pokule stāsta, ka latgaliešu ēdienu receptes restorāna vadītāja Iveta ir mantojusi no vecmāmiņas Veronikas. Latgales garšu mēnesī varēs nobaudīt ļoti dažādus ēdienus, un Augšdaugavas novada Salienas pagasta Lielbornes muižā ekskursantus gaidīs marta divās pēdējās nedēļās, no trešdienas līdz sestdienai. Viesi varēs doties ekskursijā pa muižu un baudīt muižai raksturīgus ēdienus, par ko stāsta Lielbornes muižas īpašniece Nora Poiša. ,   

Can Oregon be saved since it needs so much renovation? https://www.oregonlive.com/opinion/2024/12/editorial-a-year-of-modest-progress-in-oregons-renovation.html Republican Rep Yunker's X post shows 1,218 pre session filed bills so far, nearly 40% higher than 2019 and it's mostly OR agency bills: https://x.com/RepYunker/status/1873898185292419175 More new laws/regulations  from OR government only drives business from OR and raises the cost of living of the middle class and poor: Business needs less regulation/lower taxes and fees to compete with foreign competition like this story: https://archive.is/ZMPqc 2024's biggest loser was Obama: He is a tragic blight on America: https://thefederalist.com/2024/12/31/2024s-biggest-loser-was-barack-obama/ Scientists warn that a massive underwater volcano off the OR coast will erupt in 2025: https://www.thegatewaypundit.com/2024/12/scientists-warn-that-underwater-volcano-oregon-coast-is/   

The pastors' wives chat with Kayleigh Clark, Kayleigh is an ordained elder in the Free Methodist Church and a ThD candidate at Kairos University. Her current dissertation research seeks to identify the impact of collective trauma on congregational health and flourishing. She is the founder and director of Restor(y) a resourcing, training, and consulting ministry dedicated to partnering with local churches on the journey towards healing. In this episode, she offers wisdom in dealing with both collective trauma and secondary trauma in the church and the unique challenges faced by after pastors (the technical term for pastors who serve after a pastor was removed for misconduct.) To purchase the BOOK, head here:  https://pastorswivestellall.com/book⁠ To shop our MERCH, head here:  https://pastorswivestellall.com/shop⁠ Want to support the Pastors' Wives Tell All podcast ministry? Become a patron:  https://www.patreon.com/pastorswivestellall ⁠ SUBSCRIBE: ⁠Sign up⁠ for our email list and receive updates on new episodes, free gifts, and all the fun! Email sign up ⁠HERE⁠! CONTACT US:  hello@pastorswivestellall.com⁠ FOLLOW US: Website: ⁠pastorswivestellall.com⁠ Instagram: ⁠@pastorswivestellall⁠ Facebook: ⁠@pastorswivestellall⁠ JESSICA: Instagram: ⁠@jessica_taylor_83⁠, ⁠@come_away_missions⁠, ⁠@do_good_project__⁠⁠ Facebook: ⁠Come Away Missions⁠, ⁠Do Good Project⁠ Websites: ⁠Do Good Project⁠, ⁠Come Away Missions⁠ JENNA: Instagram: ⁠@jennaallen⁠, ⁠@jennaallendesign⁠ Facebook: ⁠@JennaAllenDesign⁠ Website: ⁠Jenna Allen Design⁠ STEPHANIE: Instagram: ⁠@msstephaniegilbert⁠ Facebook: ⁠I Literally LOL⁠ Website: ⁠Stephanie Gilbert

Stāsta mākslas zinātniece, Latvijas Mākslas akadēmijas docente Helēna Demakova Katalāņu valodā Els Quatre Gats nozīmē "Četri kaķi", un restorāns ar šādu nosaukumu atrodas Barselonas gotiskajā kvartālā jeb Barrio Gotico.  Restorāns atrodas skaistā, vēsturiskā namā, un tajā jūt dzīvu saikni ar 20. gadsimta sākuma modernismu. Lielākajā zālē pie sienām ir liecības par tiem māksliniekiem, kuru centrālā pulcēšanās vieta bija šī gastronomiskā un reizē kultūras institūcija. Vairāki no tiem, kas pulcējās "Četros kaķos", cita starpā radījuši tos mākslas darbus, kas šobrīd aplūkojami Mākslas muzeja "Rīgas birža" izstādē "Baltā un melnā Spānija" ("España Blanca y Negra: Spānijas vīzija no Fortuni līdz Pikaso"). Zināmākais no viņiem noteikti ir Pablo Pikaso, taču man īpaši tuvs ir Santjāgo Rusinjols, elegantu gleznotu interjeru un ainavu meistars. "Četri kaķi" modernisma laikā bija galvenā Barselonas mākslinieciskās bohēmas tikšanās un diskusiju vieta, pielīdzināma mūsu leģendārajai kafejnīcai "M6" 90. gados, vienīgi Barselonas telpas ir reizes sešas lielākas. Daudzi no tagadējā Rīgas spāņu izstādē pārstāvētajiem māksliniekiem tur pavadīja neskaitāmas stundas! Pirmo reizi pie "Četriem kaķiem" nonācu, Barselonā meklējot Karlosa Ruisa Safona aizraujošajā romānā "Vēja ēna" aprakstītās vietas. Kopā ar Latvijas radio klausītājiem labi pazīstamo kultūras žurnālisti un literatūras lietpratēju Liegu Piešiņu pat divu stundu garumā gida pavadībā izstaigājām galvenās romānā minētās vietas gotiskajā kvartālā. Mūs aizveda pat līdz "Calle del Arc del Teatre" jeb Teātra arkas ielai, kas bija inspirācijas avots rakstniekam tai novietnei, kurā atradās viņa izfantazētā Aizmirsto grāmatu kapsēta. Šī drūmā ieliņa atrodama lai arī centrālā, tomēr bīstamā un samērā nolaistā rajonā Raval. Atgriežoties pie izstādes, jāteic, ka parasti latvieši aizraujas ar tā saucamo Balto Spāniju, kuru izdaiļo eksotiskas, atpazīstamas vietas un intelekts. Vieta Barselonā, kur atrodas "Četri kaķi", metaforiski runājot, ir drīzāk Melnā Spānija, vismaz tāda tā kādreiz bija. Ieliņas ir šauras un tumšas, kultūras mantojums tik sens un daudzviet nodilis. Melnā Spānija ir tā, kurā valda nežēlība, vēršu cīņas un nodevība. Romānā "Vēja ēna" aprakstītās kaislības un slepkavības nenotika vis Gaudi grezno māju ielokā lielajos bulvāros, bet gan lielākoties viduslaiku noslēpumaino namu ēnās. Arī romānā "Vēja ēnā" daudzkārt piesaukti "Četri kaķi", un tie atrodas pavisam netālu no autora izdomātā Semperes grāmatu veikala. "Četros kaķos" nācies ēst divreiz. Bail pat iedomāties, ko šodien teiktu jau gadu desmitiem mākslas vēsturē dusošie mākslinieki, ja šodien cerētu sajust kādreizējo atmosfēru. Restorāna priekšējā telpā vēl valda puslīdz nepiespiesta gaisotne, bet ārzemniekam ir bezcerīgi tur dabūt vietu: viesus vienkārši atsakās tur sēdināt. Iespējams, ka tur notiek diskusijas un reizēm satiekas vietējā bohēma. Lielā zāle ar izcilo un brīnišķīgi saglabāto interjeru ir kapitālisma sliktāko sasniegumu paraugs. Parupji apkalpotāji steidz ātri un bez ceremonijām pasniegt pasakaini dārgos ēdienus. Viņu darbības ir mehāniskas, straujas, nepatīkamas. Neviena, kurš iemiesotu kaut kripatiņu no tradīcijas! Tradīcijas tur iemieso tikai telpa, bet telpa ir bez gara. Izstādē "Baltā un melnā Spānija" Mākslas muzejā "Rīgas birža" ir nesalīdzināmi vairāk 19. un 20. gadsimta mijas gara klātbūnes nekā tā ir (īstenībā nav!) "Četros kaķos". Iespējams, ka tagad kaut kas ir mainījies, pēc diviem mēnešiem došos lūkoties. Visbeidzot jāpasaka, ko tad katalāņu valodā nozīmē vārdu salikums "Četri kaķi". Tas ir nedaudz nicīgs apzīmējums sīkai ļaužu kopiņai, par kuru pārējie nav pārāk augstās domās. Bet te zīmīgi ieslēpta bohēmiskajai videi tik raksturīgā humora izjūta. Restorānu radīja viens no savējiem bohēmiešiem. Tā bija drīzāk vīzdegunīga manifestācija. Viņš varēja savulaik teikt vai nodomāt – lūk, jūs, turīgās Barselonas augstā buržuāzija, mūs ne par ko neuzskatāt, jūs domājat, ka mākslinieks nav tik cienījams kā ārsts, advokāts, banķieris un tirgonis, taču mēs apzināmies, ka mūsu nicināmais pulciņš atstās daudz lielākas un dziļākas pēdas Spānijas un Eiropas vēsturē nekā jūsu naudas maisi!  

Guest Bios Show Transcript https://youtu.be/g3j3C25thlcMuch research has been done to address individual trauma. But what happens when trauma is collective—when an entire congregation, for example, is betrayed by a pastor they trusted? In this edition of The Roys Report, Kayleigh Clark, a pastor and a pastor's kid, discusses the impact of communal suffering, which church leaders often overlook. Kayleigh, a doctoral student at Kairos University, is completing her dissertation on congregational collective trauma and paths towards healing and restoration. And what she's learned is ground-breaking for churches that have experienced pastoral abandonment or moral failure and are struggling to recover. As was explained in the popular book, The Body Keeps the Score, unhealed trauma—if unaddressed—will manifest itself as physical and psychological ailments in our bodies. Likewise, unaddressed trauma in the Body of Christ will also manifest as corporate dysfunction and pain. But as Kayleigh explains in this eye-opening podcast, this doesn't have to be the case. Healing is available. But it requires congregants and spiritual leaders who understand trauma and don't try to charge forward before the congregation has healed. Given all the unhealed trauma in the church, this is such a relevant and important podcast. It's also one that discusses dynamics Julie knows all too well, as someone who's in a church with others who've experienced deep church hurt. She discusses her own experience in the podcast, which could be a prime case study. Guests Kayleigh Clark Kayleigh Clark is founder and director of Restor(y), which exists to journey with churches on the hope-filled path of healing and restoration. She completed a Master of Divinity at Northeastern Seminary and is currently a Th.D. Candidate at Kairos University with a focus on the interplay between psychology and theology. Kayleigh and her husband, Nate, love exploring the outdoors with their son near their home in Rochester, New York. Learn more about Restor(y) online. Show Transcript [00:00:00] Julie: Much research has been done to address individual trauma, but what happens when trauma is collective? When an entire congregation, for example, is betrayed by a pastor they trusted. According to my guest today, the impact of communal suffering is often overlooked, but the body of Christ keeps score. [00:00:22] Julie: Welcome to The Roys Report, a podcast dedicated to reporting the truth and restoring the church. I’m Julie Roys. And joining me today is Kaylee Clark, a pastor and a pastor’s kid who’s well acquainted with the beauty, joy, pain, and heartache that exists within the church. Kaylee also is a doctoral student at Kairos University, and her dissertation work focuses on congregational collective trauma and paths towards healing and restoration. [00:00:50] Julie: She also is the director of ReStory, a ministry to help churches heal and embody the hope of Jesus, especially after experiencing a devastating loss or betrayal. I had the pleasure of meeting Kaylee about a week ago, and I was so excited by her insights and the work that she’s doing that I was like, you have to come on my podcast. [00:01:10] Julie: So I am thrilled that she can join me today, and I know you’re going to be blessed by this podcast. I’ll get to my interview with Kaylee in just a minute, but first, I’d like to thank the sponsors of this podcast, the Restore Conference and Mark Horta Barrington. If you’re someone who’s experienced church hurt or abuse, there are few places you can go to pursue healing. [00:01:30] Julie: So, Similarly, if you’re an advocate, counselor, or pastor, there are a few conferences designed to equip you to minister to people traumatized in the church. But the Restore Conference, this February 7th and 8th in Phoenix, Arizona, is designed to do just that. Joining us will be leading abuse survivor advocates like Mary DeMuth and Dr. [00:01:50] Julie: David Pooler An expert in adult clergy sexual abuse. Also joining us will be Scott McKnight, author of A Church Called Toe, Diane Langberg, a psychologist and trauma expert, yours truly, and more. For more information, just go to Restore2025. com. That’s Restore2025. com. Also, if you’re looking for a quality new or used car, I highly recommend my friends at Marquardt of Barrington. [00:02:17] Julie: Marquardt is a Buick GMC dealership where you can expect honesty, integrity, and transparency. That’s because the owners there, Dan and Kurt Marquardt are men of integrity. To check them out, just go to buyacar123. com. [00:02:37] Julie: Well, again, joining me today is Kaylee Clark, a pastor and doctoral student who’s studying congregational collective trauma and the paths to healing and restoration. She’s also the founder of Restoree and she’s a wife and mother of a beautiful baby boy. So Kaylee, welcome. It’s just such a pleasure to have you. [00:02:56] Kayleigh: Thank you. Thank you for having me. It’s an honor and a pleasure to be with you today. [00:03:00] Julie: Well, I am just thrilled to have you on our podcast and I mentioned this in the open, but We talked last week and I was just like, Oh my word, everything that you’re doing, your work is so important. And it’s so where I’m living right now. [00:03:15] Julie: And I know a lot of our listeners are living as well. And so I’m thrilled about it. But as you mentioned, your work is, is unique. We’re going to get into that, but I am just curious, this whole idea, collective trauma, you know, ministering. To the church. How did you get interested in this work? [00:03:33] Kayleigh: Sure. Um, so I am fourth generation clergy. [00:03:37] Kayleigh: So great grandpa, grandpa, my dad, and then me. So are all pastors. Uh, and so I’ve just always known the church, uh, pastors have also been kind of my second family. I’ve always felt at home amongst the church and amongst pastors. Um, but when you grow up in the parsonage and other PKs will know this, uh, you are not hidden from. [00:03:58] Kayleigh: The difficult portions of church and the really hard components of church. And so then when you add on to that, becoming a pastor myself, you know, my eyes continued to be open, uh, to some of the ways that church can be a harmful place as much of it as it is a healing place. And I began to kind of ask the question, well, well, why, um, what is going on here? [00:04:21] Kayleigh: Um, particularly because when I served and we’ll get into more of this, I think, but when I was serving in my first lead pastor, it’s. So I’m a really young, I was like 27 when they, or 28 when they entrusted me when I first lead pastorate, which is kind of wild. And so they kind of threw me in and what they do with most young pastors is they kind of throw us into these dying churches. [00:04:44] Kayleigh: And so, right, it’s a small. Church with, you know, it’s dying, it’s dwindled in numbers. And so this is my first kind of lead pastorate. And, you know, I read all the books, I’m a learner, I’m a reader. I, you know, I know how to do all the things. And so I’m reading all of the books on how to revitalize a church and raise a church up from it and all those things and nothing is working. [00:05:06] Kayleigh: Um, and it started to kind of really raise my attention to, well, maybe there’s something else going on here. Um, And, and maybe we’ve been asking the wrong questions when we’ve been approaching the church. Uh, and so, uh, again, I’m a learner, so I was like, well, I’m just going to go back to school. If that was the only way I knew how to figure this out. [00:05:25] Kayleigh: So I landed in a THD program that focused on combining the studies of trauma theory with theology. Um, and my undergraduate degree is in psychology, so it felt kind of like a merging of my two worlds. Um, and it was there that I encountered collective trauma and. Really in an interesting way, studying, um, more like childhood development trauma. [00:05:46] Kayleigh: But anytime I looked at it, all I could see was the church, um, and seeing the ways in which there might be a bigger picture. There might be a bigger story going on here. And maybe there’s some collective congregational trauma underneath the, these dying, uh, declining churches that we just aren’t aware of. [00:06:04] Julie: So, so good. And this is the thing that, that just stuns me. When I, I, I do an investigation and the top pastor gets fired, sometimes all the elders step down, but the church, it’s, it’s unbelievably rare for one of those churches to thrive afterwards. And I, and I think so much of it is they think, Oh, we got rid of the bad apple. [00:06:29] Julie: And they have no concept of how that toxicity, one, you know, the toxic, often bullying way of relating and everything was, was taught and learned and trained throughout. But then there is that trauma and, and I just, I think of Willow Creek Community Church, I went to their, it was like a midweek service where they were going to deal with, Supposedly, the women who had been sexually harassed and abused by Bill Heibel’s, the previous pastor, and they didn’t even name it. [00:07:08] Julie: They didn’t name what had happened. They didn’t go into what had happened. They didn’t apologize to the women. The women became like this amorphous something out there, the women, you know? Um, and, and then they talked about, they had a repentance time, like we’re supposed to repent for his sins. It was the most bizarre, unhealing thing I had ever seen. [00:07:27] Julie: And I couldn’t imagine how after something that dysfunctional, a church could go, okay, we’re back, you know, reach the lost, you know, seeker sensitive church. It was just bizarre. Um, so, so much of your work is, is resonating with me. And again, We’ve seen a lot in and it’s really important is dealing with individual trauma and which is super important work. [00:07:53] Julie: Um, and my last podcast with Chuck DeGroat, we talked a lot about that. We talk a lot about that on a lot of podcasts, but we often don’t address again, what’s this collective trauma that, that, you know, that it actually has a social aspect. So talk about why is it important that we begin addressing collective trauma and not just individual trauma, though, you know, obviously we each need to heal as individuals, but collectively as well. [00:08:24] Kayleigh: Yeah. So collective trauma is a newer field, even in psychological studies. So it’s, Not as old as individual trauma studies, and it actually became more popular through the work of Kai Erikson, who’s a sociologist. He’s not even a psychologist, but he studied collective trauma in kind of what he refers to as unnatural disasters. [00:08:43] Kayleigh: And so these disasters that are experienced by communities that have a human, like, blame component. So it was due to somebody’s negligence due to somebody’s poor leadership due to somebody’s abuse, and it’s on a community. And so Kai Erickson notes the, the social, he calls it the social dimension of trauma or collective trauma. [00:09:03] Kayleigh: And what he, he details there is that collective trauma is anything that disrupts and ruptures the, uh, relationships within a community. Distorting and taking apart their, uh, he calls it communality instead of community, but it’s their sense of, like, neighborliness. It’s their sense of being together. It’s their, Their shared identity and their, their shared memories are all now distorted. [00:09:26] Kayleigh: And so I think when we’re speaking specifically about the church, and when we’re looking at religious trauma and congregational trauma, we need to remember that the church is first and foremost, a community. And so sometimes I think that’s missed in our kind of American individualism. You know, a lot of people kind of view spirituality as this individualistic thing, but the church is a community. [00:09:48] Kayleigh: And so when we come together as the body of Christ, you know, when wounding happens, when trauma comes, it breaks down the relationships within that congregation, which really. is what makes it a church. The relationships are what make that a church. And so when trauma comes in and disrupts those and starts causing the divisions and the distrust and the he said, she said, and the choosing of sides and the church splits and all of these things have these ripple effects on the community. [00:10:19] Kayleigh: Um, and they really are, are traumatizing. And so what happens is that if we don’t deal, if we’re only dealing with the individual trauma, In part, that’s usually dealing with people who have left the church, right? And so usually the people who are seeking individual healing from their religious trauma, who are able to name that, who are able to say, I went through this, have often stepped outside of the church. [00:10:42] Kayleigh: Sometimes just for a season, which is completely understandable. They need that time away. They need time to heal. They’re, they don’t, feel safe. But what we’re missing when we neglect the social dimension of religious trauma are often the people who stay are these congregations who can’t name it yet, who can’t articulate that what they’ve gone through is religious trauma, who who maybe are still trying to figure out what that means. [00:11:07] Kayleigh: Often it means that we’re missing, um, you know, these, these the church that I served in, you know, isn’t one of these big name churches that’s going to get, you know, newscasted about. And they can’t necessarily name what happened to them as religious trauma because nobody’s given them the language for it. [00:11:25] Kayleigh: And so we’ve often missed these, these declining churches. We’ve missed because we haven’t remembered that Trauma is communal that trauma is relational. And so we need to, yes, provide as much care and as much resourcing as we can for the healing of individuals, because you can’t heal the community if the individuals don’t know. [00:11:44] Kayleigh: But we really need to remember that the community as a whole. impacted, and that especially when we’re talking about the church, we want to be able to heal and restore those relationships. And to do that means we have to address the social dimensions of the religious trauma. And so [00:12:01] Julie: often the people that, that stay aren’t aware of what’s happened to them. [00:12:08] Julie: Are they not even aware they’re traumatized? [00:12:11] Kayleigh: Right, right. Yeah. [00:12:13] Julie: Yeah. You introduced this, this concept, which is great. I mean, it’s, it’s a riff off of the book, The Body Keeps the Score, which, you know, um, just an incredible book by, uh, Dr. Vander Kolk. But this idea that the body of Christ keeps the score. [00:12:33] Julie: Describe what you mean by that, that the body of Christ keeps the score when there’s this kind of trauma that it’s experiencing. [00:12:40] Kayleigh: Sure. So you kind of alluded to it earlier when you were giving an example of the removing of a toxic pastor, right? And then just the placement of a new pastor. And so often what happens in these situations where there’s spiritual abuse or, um, clergy misconduct or any of those things that’s causing this religious trauma, the answer seems to be, well, let’s just remove the. [00:13:00] Kayleigh: Problem person. And then that will solve everything. Um, well, what happens is we forget that trauma is embodied, right? And so you can remove the physical threat. Um, but if you remove the physical threat or the problem person, but this congregation still has this embodied sense of trauma in which they perceive threat now. [00:13:23] Kayleigh: So they’re reacting to their surroundings out of that traumatized position, because that’s what the collective body has learned to do. And so you see this, um, It’s a silly example, but I use it because I think people see it a lot. So you have a new pastor come in and the new pastor has a great idea, at least he or she thinks it’s a great idea. [00:13:46] Kayleigh: And it probably has to do with removing pews or changing carpet color. Okay. And so they present this, what they think is just a great harmless idea. And the response of the congregation is almost volatile and the pastor can’t figure out why. And often, unfortunately, what pastors have kind of been taught to identify is that they must just idolatry. [00:14:11] Kayleigh: They just have the past as an idol for them and they need to kill this golden cow. Right. And so it becomes this theological problem. Sure, there might be cases where that is the truth, but often I would say that there’s, um, a wonderful. So another great book on trauma. It’s more on racialized trauma, but it deals a lot with historical trauma is, um, rest my Mac mannequins book, um, my grandmother’s hands and in it, he addresses this historical trauma that is embodied and he quotes Dr. [00:14:42] Kayleigh: Noel Larson, who says, if it’s hysterical, it’s probably historical. In other words, if the reaction to the thing happening doesn’t seem to match, like it seems out of proportion, either too energized or not enough energy around it, it’s probably connected to some kind of historical trauma that hasn’t been processed. [00:15:03] Kayleigh: And so we see this a lot in churches who are having a hard time being healthy and flourishing and engaging with the community around them. And. The reason why is often because they have this unhealed trauma that nobody’s given them language for. Nobody’s pointed out, nobody’s addressed for them. Um, and so it’s just kind of lingering under the surface, unhealed, unnamed, and it’s informing how they believe, how they act. [00:15:33] Kayleigh: Um, and so this is really What I mean when I say the body of Christ keeps the score is that the body of Christ has embodied this trauma and it’s coming out in their behaviors, in their actions, in their values, and our pastors are not equipped to address it from a trauma informed perspective. They’ve only been given tools to address it from maybe a theological position, or this kind of revitalization remissioning perspective. [00:16:02] Kayleigh: That often doesn’t work. [00:16:04] Julie: There’s so many things I’m thinking as as you’re talking. I mean one. to come in and do something. And then because people react to, I mean, basically that’s shaming them. It’s guilting them to say, Oh, you have an idol or what’s wrong with you that you can’t get on board. And the truth is they don’t know what’s wrong with them. [00:16:23] Julie: They, they don’t. And, and they’re hurt. And all they know is you just, they’re hurt and now you’ve hurt them. So now they don’t trust you. So way to go. Um, but I’m thinking maybe because we brought this up and I don’t mean to beat up on, on Willow Creek, but I’m thinking about. When the new pastor came in, and I don’t think he’s a bad guy, um, you know, they, they were bleeding money. [00:16:45] Julie: Obviously they, they did not have the resources they did before. So one of the first things they did was they centralized, which meant the campus pastors weren’t going to be preaching anymore. They were going to be pumping in video sermons. Here’s the pastor that people trusted on these campuses. Now, that person’s not going to be preaching, which then of course, all of them left. [00:17:06] Julie: They ended up leaving and the trauma you’d now it’s trauma upon trauma. And it just seems like, especially in so many of these churches, you bring somebody in and they want to move somewhere like, right. They want a thriving church. What they don’t want to do is be at a church and sit in your pain. And yet. [00:17:27] Julie: Unless that’s done, I mean, can these churches, I mean, can they move forward? I mean, what’s going to happen if you come in and you don’t? slow down and say, these people are hurting and I need to, I need to be a shepherd. Then that’s the other thing. It’s so many of these mega churches, and I know this isn’t unique to mega churches that this happens, but I, it’s the world in which I report so often is that these mega churches are very mission vision, five year plan oriented and what they’re not capable of doing. [00:17:59] Julie: I think so many of these, you know, and they always bring in the, the pastor. That’s a good orator, maybe not a shepherd at all. In fact, some of these guys even say, I’m not a shepherd, which that’s another, yeah, I mean, but, but to actually, they need a shepherd at that point. Right. I mean, these, these people need it. [00:18:20] Julie: So, I mean, again, what, what do they need to do? And what happens if they don’t do some of these things? [00:18:28] Kayleigh: So the thing that I have really been drawn to, especially as I study Jesus, and I look at what it means to be trauma informed in the pastorate. So I, I do believe that God is still working through pastors. [00:18:39] Kayleigh: Um, in fact, there’s a really beautiful section of scripture in Jeremiah 23, where God is addressing abusive shepherds and God’s response is, I will raise up new shepherds. So God still wants to work through shepherds. There is still a place for a pastor. The problem is, is I don’t think we’ve taught pastors how to lead out of a posture of compassionate curiosity. [00:19:03] Kayleigh: And so if you follow Jesus and you look at the way that Jesus interacts with hurting people, it is out of this beautiful, humble posture of compassionate curiosity. And so I was always struck by like, he asks the blind man, what do you want me to do for you? And it always seemed like a. That’s a strange question. [00:19:20] Kayleigh: Like, he’s blind, Jesus. What do you think he and often it’s preached on, like, well, we need to be able to tell God what we want. And that’s maybe some of it. But I think it’s also the truth that God knows that it can be re traumatizing to somebody to tell them what they need and what they want. Right? So what we learned when we studied trauma is that it’s not. [00:19:40] Kayleigh: So especially when we’re talking trauma caused by abuse is that abuse is so connected to control. And so what has often happened to these victims of religious abuse of spiritual abuse is that they have had control taken from them entirely. And so when a new pastor comes in and tells them, this is what you need to get healthy again, and never takes the time to approach them from this. [00:20:02] Kayleigh: posture of compassionate curiosity, they can end up re traumatizing them. Um, but our pastors aren’t trained to ask these questions. And so, so often if you read, you know, and they’re well meaning books, you know, they’re, they’re trying to get to what’s going on in the heart of the church. They’re trying to get back to church health, but so many of the books around that have to deal with. [00:20:23] Kayleigh: Asking the church, what are you doing or what are you not doing? And trauma theory teaches us to ask a different question. And that question is what happened to you? And I think if pastors were trained to go into churches and ask the question, what happened to you and just sit with a church and a hold the church and, and listen to the stories of the church, they, they might discover that these people have never been given space to even think about it that way. [00:20:52] Kayleigh: You know, where they’ve just, they’ve had abusive leaders who have just been removed or they’ve had manipulative leaders who have just been removed and they’ve just been given a new pastor and a new pastor and nobody’s given them the space. To articulate what that’s done to them, um, as individuals and as a congregation. [00:21:09] Kayleigh: And so if we can learn to, to follow Jesus in just his curiosity, and he asks the blind man, what do you want me to do for you? He, he says, who touched me when the woman reaches out and touches him. And that’s not a, it’s not a question of condemnation. That’s a question of permission giving. He knows that this woman needs more than physical healing. [00:21:28] Kayleigh: She needs relational healing. She needs to tell her story. And by pausing and saying, who touched me? He provides a space for her to share her story that she’s never been able to share with anyone before. And I think if we were to follow that Jesus, as pastors and as leaders, we would begin to love the Bride of Christ in such a way that would lead to her healing, instead of feeling the need to just rush her through some five year plan to what we think is healing and wholeness, and what actually may not be what they would say is what they need. [00:22:02] Julie: So many things you’re saying are resonating with me. And part of that’s because, uh, like I said, we’re living this. Um, I, I told you last week when we talked that our, our house church was going on a retreat, first retreat we’ve ever had. We’ve been together a little over, well, for me, I came in about two years ago and I think they had been meeting maybe eight or nine months before then. [00:22:29] Julie: Some of the people in our group, Um, don’t come out of trauma. Um, you know, one of our, one of the couples in our church, uh, they’re like young life leaders, really just delightful, delightful, delightful people, but they haven’t lived the religious trauma. One couple is, they’re from the mission field and they had a great missions experience. [00:22:55] Julie: The only trauma they might be experiencing is coming home to the U. S. The truth is they love the mission field, right? Um, and then. The remainder of us come from two, two churches, um, that, that had some sexual abuse that was really, you know, mishandled and the trust with the leaders was, was broken in really grievous ways. [00:23:19] Julie: Um, and then there’s me on top of having that, um, living in this space where, I mean, I just report on this all the time. And so, but one of the beautiful things that happened in this, in this group is that it did have leaders when we came into it and it triggered us. Like, you know, and for us it was like, oh, here’s the inside group and the outside group. [00:23:47] Julie: Like, we’re used to the ins and the outs, right? And, and we’re used to the inside group having power and control, and the rest of us just kind of go along with it. And, and we’re, we’re a tiny little group. Like we’re 20 some people, right? But, but it’s just, and, and we’re wonderful people. Wonderful people. [00:24:02] Julie: And yet we still like, it was like, mm. And um, and so. The beautiful thing is that those leaders recognize, like they didn’t fully understand it, but they said, you know, I think we need to just step down and just not have leaders. And I didn’t even realize till we went on this retreat what an act of service and of love that was for them to just say, were laying down any, any agendas we might’ve had, any even mission or vision that we might’ve had. [00:24:35] Julie: And for one of, you know, one of the guys, it was really hard for him cause he’s just like, Mr. Mr. Energy and initiative. And, and he was like, I better not take initiative because like, it’s, it’s not going to be good for these folks. Um, and on the retreat. So then, I mean, it was, it was really a Holy Spirit. [00:24:54] Julie: experience, I think for all of us, because there definitely was a camp that was like, okay, we’ve had this kind of healing time, but can, can we move forward a little bit? Like, can we, can we have some intentionality? And then there were part of us that were just like, oh my word, if we, if we, if we have leaders, why do we need leaders? [00:25:12] Julie: We’re 20 something people. Like we can just decide everything ourselves. And, and there really was somewhat of an impasse, but it’s interesting. The things that you said for me, And it was funny at one point. They’re like, can’t you just trust? And, you know, kind of like, what, what are you guys afraid of? You know? [00:25:29] Julie: And the first thing that came out of my mouth was control control. Like we’re afraid of control, um, or I’m afraid of control. Um, but what was so, so. Huge for me and I think was one of those again, Holy Spirit moments was when, you know, I was trying to like make a point about power dynamics, like you don’t realize power and like we have to be aware of how power is stewarded in a group like this because everybody has power. [00:25:59] Julie: If you don’t realize as a communicator the power that you have, like I’m aware now that because I can, I can form thoughts pretty quickly. That I can have a lot of influence in a group. I’m aware of that. And so, you know, there was even like a part where I was leading and then I was like, I can’t lead this next thing. [00:26:17] Julie: I’ve been leading too much, you know, and then we, and then we gave, we, somebody had a marker and we gave the marker to, to, um, one of the guys in our group who’s fantastic guy. And, um, And at one point, so, so anyway, I was talking about power and, and one of the guys was like, well, I don’t, I don’t really see power. [00:26:35] Julie: I don’t need. And I’m like, you have it, whether you realize it and you have it. And what was huge is that one of the other guys that sort of a leader was a leader was able to say what she’s talking about is real. Everybody has power. This is really important. And he was quite frankly, somebody with a lot of power in that group because he has a lot of trust, used to be a pastor. [00:26:57] Julie: Um, and for him to acknowledge that for the rest of us was huge. And then this, this other guy, I mean, he said at one point, Oh, well, you know, so and so’s holding the marker right now and he has power, doesn’t he? And I was like, yes, you’re getting it. That’s it. That’s it. Thank you. Because he’s like, you just reframed what we said and I wouldn’t have reframed it that way. [00:27:22] Julie: Like I wouldn’t. And I’m like, yes, exactly. It’s like, and it was like, it was like the light bulbs were going on and people were starting to get it. Um, and then another key, key moment was when one of the women who, you know, wasn’t, you know, from our church where we experienced stuff, who said, can you, can you tell me how that, how that felt for you when we used to have leaders? [00:27:46] Julie: And then for people to be able to express that. And people listened and it was like, and I was able to hear from this guy who felt like he was, he had a straight jacket, you know, because he, he like wants to use his, his initiative. Like he, he. You know, and God’s given that to him. It’s a good thing, you know. [00:28:07] Julie: And all I can say is it was just an incredible experience, an incredible moment, but it would not have happened if, and now I’m going to get kind of, it wouldn’t have happened if people cared more about the mission than the people. And they didn’t realize the people are the mission. This is Jesus work. He doesn’t care about your five year plan. [00:28:41] Julie: He doesn’t care about your ego and the big, you know, plans that you have and things you can do. What he cares is whether you’ll lay your life down for the sheep. That’s what shepherds do. And what I saw in, in our group was the willingness to, for people that have shepherding gifts to lay down their, you know, not literally their lives, but in a way their lives, their, their dreams, their hopes or visions, everything to love another and how that created so much love and trust, you know, in our group. [00:29:22] Julie: And we’re still like trying to figure this out, but yeah, it was, it was hugely, it just so, so important. But I thought how many churches are willing to do that, are willing to, to sit in the pain, are willing to listen. And I’m, I’m curious as you go in now, there’s so much of your work has become with ReStory is, is education and going into these churches. [00:29:52] Julie: You know, normally when this happens, And you told me there’s a, there’s a name for pastors that come in. It’s the afterpastor. Afterpastor. [00:30:00] Kayleigh: Yes. The afterpastor. [00:30:02] Julie: How many times does the afterpastor get it? And does he do that? [00:30:07] Kayleigh: So the problem is, and I can tell you, cause I have an MDiv. I went, I did all the seminary. [00:30:11] Kayleigh: I’m ordained. We don’t get trained in that. Um, so, and there is, um, like you said, so you use this guy as an example who has the clear. Initiative gifts. So they’re what would be called kind of the Apostle, um, evangelist gifts in like the pastoral gift assessment kind of deal. You’ve got the Apostle, prophet, evangelist, shepherd, and teacher. [00:30:34] Kayleigh: And right now there’s a lot of weight kind of being thrown behind the Apostle evangelist as kind of the charismatic leader who can set the vision. And so most of the books on pastoral You know, church health and church are written kind of geared and directed that way. Um, so we’re really missing the fact that when we’re talking about a traumatized church, what you really need is a prophet shepherd. [00:30:57] Kayleigh: Um, you need somebody who can come in and shepherd the people and care for them well, but also the prophet. The role of the prophet is often to help people make meaning of their suffering. So if you read closely, Jeremiah and Ezekiel, particularly who are two prophets speaking to people in exile, what they’re really doing is helping people make meaning of that suffering. [00:31:17] Kayleigh: They’re helping people tell their story. They’re, they’re lamenting, they’re crying with them. They’re, they’re asking the hard questions. Um, and they’re able to kind of see between the lines. So prophet, Pastors who have kind of that prophetic gifting are able to see below. They’re able to kind of slow down and hear the actual story beyond the behaviors, right? [00:31:35] Kayleigh: So the behaviors aren’t telling the whole story, but we need eyes to see that. And so the problem, I would say, is that a lot of well, meaning pastors simply aren’t taught how to do this. And so they’re not given the resources. They’re not given kind of the, um. this like Christian imagination to be able to look at a church and say, okay, what has happened here and what healings take place here? [00:31:59] Kayleigh: Um, the other problem is, you know, we need to be able to give space. So denominational leaders need to be able to be okay with a church that maybe isn’t going to grow for a few years. And I think that is whether we like it or not. And we can say all day long that we don’t judge a church’s health by its numbers. [00:32:19] Kayleigh: But at the end of the day, pastors feel this pressure to grow the church, right? To have an attendance that’s growing a budget that’s growing and. And so, and part of it is from a good place, right? We want to reach more people from Jesus, but part of it is just this like cultural pressure that defines success by numbers. [00:32:36] Kayleigh: And so can we be okay with a church that’s not going to grow for a little while? You know, can we be okay with a church that’s going to take some like intentional time to just heal? And so when you have an established church, um, which is a little bit different than a house church model, it can be. A really weird sacrifice, even for the people who are there, because often what you have is you have a segment of the church who is very eager to move forward and move on and and to grow and to move into its new future, and they can get frustrated with the rest of the church. [00:33:15] Kayleigh: That kind of seems to need more time. Um, but trauma healing is it’s not linear. And so, you know, you kind of have to constantly Judith Herman identifies like three components of trauma healing. And so it’s safety and naming and remembering and then reconnecting, but they’re not like you finish safety and then you move to this one and then you move to this one. [00:33:36] Kayleigh: Often you’re kind of going, you’re ebbing and flowing between them, right? Because you can achieve safety and then start to feel like, okay, now I can name it. And then something can trigger you and make you feel unsafe again. And so you’re now you’re back here. And so, um, um, Our churches need to realize that this healing process is going to take time, and collective trauma is complicated because you have individuals who are going to move through it. [00:33:57] Kayleigh: So you’re going to have people who are going to feel really safe, and they’re going to feel ready to name, and others who aren’t. And so you have to be able to mitigate that and navigate that. And our pastors just aren’t simply trained in this. And so what I see happening a lot is I’ll do these trainings and I’ll have somebody come up to me afterwards and go, Oh my goodness, I was an after pastor and I had no idea that was a thing. [00:34:18] Kayleigh: And they’re like, you just gave so much language to my experience. And you know, and now I understand why they seem to be attacking me. They weren’t really attacking me. They just don’t trust the office of the pastor. And I represent the office of the pastor. Okay. And so sometimes they take that personally again, it becomes like these theological issues. [00:34:38] Kayleigh: And so helping pastors understand the collective trauma and being able to really just take the time to ask those important questions and to increase not only their own margin for suffering, but to increase a congregations margin for suffering. You know, to go, it’s going to be, we can sit in this pain. [00:34:58] Kayleigh: It’s going to be uncomfortable, but it’s going to be important, you know, learning how to lament, learning how to mourn. All of these things are things that often we’re just not trained well enough in, um, as pastors. And so therefore our congregations aren’t trained in them either. You know, they don’t have margin for suffering either. [00:35:14] Kayleigh: Um, and so we need to be able to equip our pastors to do that. Um, and then equip the congregations to be able to do that as well. [00:35:20] Julie: So good. And I’m so glad you’re doing that. I will say when I first started this work, um, I was not trauma informed. I didn’t know anything about trauma really. And I didn’t even, you know, I was just a reporter reporting on corruption and then it turned into abuse in the church. [00:35:38] Julie: And I started interfacing with a lot of abuse victims. who were traumatized. And I think back, um, and, and really, I’ve said this before, but survivors have been my greatest teachers by far, like just listening to them and learning from them. But really from day one, you know, it’s loving people, right? It really, it like, if you love and if you empathize, which You know, some people think it’s a sin, um, just cannot, um, but if you do that and, and that’s what, you know, even as I’m thinking about, um, within our own, our own house church, there were people who weren’t trained, but they did instinctively the right things because they loved. [00:36:28] Julie: You know, and it just reminds me, I mean, it really does come down to, they will know you are Christians by your love. You know, how do we know love? Like Christ laid down his life for us. He is our model of love and, and somehow, you know, like you said, the, in the church today we’ve, we’ve exalted the, um, what did you say? [00:36:49] Julie: The apostle evangelist? The apostle evangelist. Yeah. Yes, absolutely. Absolutely. Um, we’ve exalted that person, um, you know, And I think we’ve forgotten how to love. And too many of these pastors don’t know how to love. They just don’t know how to love. And it’s, it’s tragic. Because they’re supposed to be I mean, the old school models, they were shepherds, you know, like you said, like we need apostles, we need evangelists. [00:37:16] Julie: But usually the person who was leading the church per se, the apostles and evangelists would often end up in parachurch organizations. I’m not saying that’s right or wrong. I think the church needs all of those things. Um, and, uh, But yeah, we’ve, we’ve, we’ve left that behind, sadly. And there’s nothing sexy about being a shepherd. [00:37:37] Kayleigh: Yeah, no, I, all, all of the Apostle, I mean that, well, the whole thing is needed, um, and it’s most beautiful when we just work together, and, and when they can respond to each other. So, I mean, me and you’re an example in your house, you’re a visiting example of this. You can’t, even if just listening, you have some clear Apostle evangelists in your group, right? [00:37:54] Kayleigh: I mean, Um, right? And so you have these people wired for that, and yet they’re able to, to learn and respond to some of the people in the group who have more of those prophet shepherd tendencies. And so I think that that’s really what, and that’s loving, right? So we should go back. It’s just loving one another and learning from one another. [00:38:17] Kayleigh: And knowing when to lean into certain giftings and to learn from others giftings. This is why it’s the body of Christ. And so when a component of the body of Christ is left out, we can’t be who God’s called us to be. And so when we neglect the role of the shepherd and neglect the role of the prophet or minimize them, or see them as secondary, then we’re not going to do called us to be. [00:38:44] Kayleigh: You know, we may need all of it to come together to do what God has called us to do. God is working in this church. He’s worked all through this church. He has established it and called it, and He’s going to use it. But we need to be learning how He has built it and how He framed it. For me to love one another and not elevate one gifting above another. [00:39:07] Julie: And it’s interesting too, you mentioned the office of the pastor. Um, I know as we were discussing some of this, we have one guy who’s very, I mean, actually our entire group, and I think this is probably why we’ve been able to navigate some of this. It’s it’s a really spiritually mature group. A lot of people. [00:39:26] Julie: who have been in leadership, um, which sometimes you get a lot of leaders together and it can be, you know, but this hasn’t been that way because I think people really do love the Lord. Um, and they love each other. Um, but one of the things that was brought up, um, is Is the pastor an office or is it a role and have we made it into an office and, and what we realized in the midst of that and I, you know, I, I’m like, well, that’s really interesting. [00:39:57] Julie: I would like to study that. And I find there, there’s a curiosity when you talk compassionate curiosity, I think there’s also a curiosity in, in people who have been through this kind of trauma. There’s a curiosity in, okay, what, what did we do? that we did because everybody said that’s how we’re supposed to do it. [00:40:18] Kayleigh: Yeah. [00:40:18] Julie: Yeah. Do I really have that conviction? Could I really argue it from scripture? Is this even right? And so I find even in our group, there is a, there is a, um, there’s a curiosity and maybe this is because we’re coming through and we’re in, you know, I think a later stage of healing is that now we’re like really curious about what should we be? [00:40:44] Julie: Yes. Yes. What should we be, like, we, we want to dig into what, what is a church, what should it really be, and what, why, how could we be different? Of course, always realizing that you can have the perfect structure and still have disaster. Um, it really does come down to the character of the people and, and that, but, but yeah, there’s a real, Curiosity of, of sort of, um, digging, digging into that. [00:41:10] Julie: And, and let me just, I can ask you, and, and maybe this will be a rabbit trail, maybe we’ll edit it out. I don’t know. Um, , but, but I am curious what do, what do you think of that idea that the, the pastorate may be a role that we’ve made into an office and maybe that could be part of the problem? [00:41:27] Kayleigh: I think that’s a lot of it. [00:41:28] Kayleigh: Um, because when we turn the, the pastorate into an office, we can lose the priesthood of all believers. So that I think is often what happens is that, um, you create this pastoral role where now all of the ministry falls on to the pastor. And so instead of the pastor’s role being to equip the saints for the ministry, which is what scripture says, the scripture describes a pastor as equipping the saints for the ministry. [00:41:56] Kayleigh: Now the pastor is doing the ministry, right? There’s, there’s just all of this pressure on the pastor. And that’s, that’s where I think we start to see this. The shift from the pastor being the one who is, you know, encouraging and equipping and edifying and, you know, calling up everybody to live into their role as the body of Christ where we’ve seen. [00:42:19] Kayleigh: You know, I have a soft spot for pastors. Again, I’m like, they’re all my relatives are them. I love pastors and I know some really beautiful ones who get into ministry because that’s exactly what they want to do. And so what has often happened though, is that the, the ways of our culture have begun to inform how the church operates. [00:42:40] Kayleigh: And so we saw this, you know, when, when the church started to employ business In kind of the church growth movement. So it’s like, okay, well, who knows how to grow things? Business people know how to grow things. Okay. Well, what are they doing? Right. And so now that the pastor is like the CEO, people choose their churches based on the pastor’s sermon, right? [00:43:00] Kayleigh: Well, I like how this pastor preaches. So I’m going to go to that church. Um, so some of it is. So I would say that not all of it is pastors who have like that egotistical thing within them at the beginning. Some of it is that we know that those patterns exist. But some of these men and women are genuinely just love the Lord’s people and then get into these roles where they’re all of a sudden like, wait, I, Why, why is it about me and others, this pressure to preach better sermons and the person down the road or, you know, run the programs and do all of these things instead of equipping the people to do the work of God. [00:43:38] Kayleigh: And so I think it’s, it’s about, and right, I think it’s happened internally in our churches, but I also think there’s this outward societal pressure that has shifted the pastor from this shepherding role to the CEO office. Um, And finding the, like, middle ground, right? So again, like, we can swing the pendulum one way and not have pastors. [00:44:05] Kayleigh: Or we can swing the pendulum the other way and have pastors at the center of everything. But is there a way of finding, kind of, this middle ground where people who are fairly calm and gifted and anointed by God to do rich shepherding can do it in a way that is Zen sitting that church that is equal famous saint that is calling the body of Christ to be what it is called be. [00:44:27] Kayleigh: And I guess I’m, I’m constantly over optimistic and so I’m convinced that there’s gotta be a way , that we can get to a place where pastors can live out of their giftings and live by their callings and live out of their long dreams in such a way. That leads to the flourishing health of the church and not to its destruction. [00:44:45] Julie: Yes. And, and I think if it’s working properly, that absolutely should be there. They should be a gift to the church. Um, and, and sadly we just, we haven’t seen enough of that, but that is, that is, I think the model. Um, let’s talk specifically, and we have talked, or we might not have named it, um, but some of the results of this collective trauma. [00:45:08] Julie: in a congregation. Um, let’s, let’s name some of the things. These are ways that this can, that this can play itself out. [00:45:17] Kayleigh: Sure. So when we’re talking about congregational collective trauma, one of the main results that we’ve talked about kind of in a roundabout way is this lack of trust that can happen within the congregation. [00:45:27] Kayleigh: And this can be twofold. We can talk about the lack of trust for the leadership, but it all also can be lack of trust. Just, In the congregation itself, um, this often happens, particularly if we’re looking at clergy misconduct that maybe wasn’t as widespread. So I think this is some of what you’ve kind of talked about with Willow Creek a little bit, and I’m, I wasn’t in that situation, but I’ve seen it other places where, you know, in our system, the denominational leadership removes a pastor. [00:45:56] Kayleigh: And so what can happen in a system like that is that denominational leadership becomes aware of abuse. They act on the abuse by removing the pastor. And what you have happening is kind of this, um, Betrayal trauma or this, you know, bias against believing. And so because the idea that their clergy person who they have loved and trusted, you know, shepherd them could possibly do something that atrocious. [00:46:24] Kayleigh: That idea is too devastating for them to internalize. So it feels safer to their bodies to deny it. And so what can happen is you can have a fraction of the church. that thinks it’s, you know, all made up and that there’s no truth to it. And they began to blame the denominational leadership as the bad guys or that bad reporter that, you know, the [00:46:45] Julie: gossip monger out there. [00:46:47] Julie: It’s so bad. [00:46:48] Kayleigh: Yeah, exactly. Exactly. So you have this split. Now, sometimes it literally splits and people will leave. Um, but sometimes they don’t and they all stay. And so you have these fractions of people who believe different things about what happened. And so now there’s, there’s a lack of shared identity. [00:47:08] Kayleigh: So I would say one of the key components of collective trauma in a congregation is this mistrust, which is often connected to a lack of shared identity. And so they can’t really figure out who they are together. What does it mean for us to be a community to get there? Um, and so trauma begins to write their story. [00:47:27] Kayleigh: And so when we talk about the embodiment of trauma, one of the ways that that works in individuals, and this is like a mini neuroscience lesson that many of your listeners are probably aware of, because I think you have a very trauma informed audience. Audience, but, um, you know, that it, it makes us react out of those fight, flight, or freeze responses. [00:47:46] Kayleigh: And so that happens individually, right? So something triggers us and all of a sudden we’re at our cortisol is raised. We’re acting out of the, uh, you know, those flight flight places that happens communally too. So a community gets triggered by, you know, a pastor again, having what they think is just a creative idea, you know, but maybe it triggers that time that that pastor. [00:48:09] Kayleigh: Had a creative idea that was, you know, and ran with it without talking to anybody and just like wield the control and manipulated people. And now, all of a sudden, this pastor who thinks they just have this innocent, creative idea is now seen as manipulative. And what are they going to try to do behind our backs? [00:48:27] Kayleigh: And what are they going to try? And, and. What are they going to take from us? Right? And so trauma, trauma takes from people. And so now they’re living kind of out of this perpetual perceived fear, perceived threat, that something else is going to be lost. And so when you have a congregation that’s constantly operating out of, you know, this fight, flight, or freeze response. [00:48:52] Kayleigh: Collectively, I mean, how can we expect them to live out the mission that God has given them? Um, you know, they’re not, they’re not there. They’re not able to, um, they’re not able to relate to one another in a healthy way. And so we, we see a lack of kind of intimate relationships in these congregations, right? [00:49:09] Kayleigh: Because so the Deb Dana, who has helped people really understand the polyvagal theory, when we’re talking about, um, trauma talks about your, your, um, Nervous system, your autonomic nervous system is kind of being like a three rung ladder. And so in this three rung ladder, you have the top rung being your ventral bagel state, which is where you can engage with people in safe and healthy ways. [00:49:32] Kayleigh: And then you move down into kind of your sympathetic nervous system. And this is where you’re in that fight flight freeze and then dorsal bagels at the bottom. And in those two middle and bottom, you can’t build these deep relationships. And again, deep relationships are what make a church a church. And so if you have a congregation that’s stuck in these middle to bottom rungs of this ladder, they’re, they’re fight, flight, freeze, or they’re withdrawing from one another. [00:49:54] Kayleigh: You’re, you’re losing the intimacy, the vulnerability, the safety of these congregations to build those kinds of relationships. And so I would say that, that distrust, that lack of shared identity and that inability to build deeper kind of relationships are three kind of key components of what we’re seeing in congregations who are carrying this collective trauma. [00:50:16] Julie: And yet, if you work through that together, like I will say right now, I feel a great deal of affection for, for everyone. Uh, in our house tours because we went through that chaos together, but also it was, it was an opportunity to see love and people lay down their lives for each other. So to, to be able to see, I mean, you begin writing a new story instead of that old story that’s been so dominant, you know, that you have to tell, you have to work through. [00:50:50] Julie: Yeah, you do. And, and, and you have, you do. I love where you say, you know, people need to, to hear that from you. Yeah. I think that’s really, really important for people to have a safe place. But then at the same time, you can’t, you don’t want to live the rest of your life there. You don’t want that to define, define you. [00:51:09] Julie: Um, and that’s, that’s what’s beautiful though, is if you work through it together, now you, you’ve got a new story, right? You’ve got, you’ve got Dodd doing something beautiful. Um, among you and, and that’s what he does. [00:51:23] Kayleigh: That’s why we call our organization Restory. Um, it is a word used in trauma theory and in reconciliation studies to talk about what communities who have experienced a lot of violence have to do is they have to get to a place where they’re able to, it’s exactly what you’re talking about with your house churches doing is you guys have kind of come to a place where you’re able to ask the question, who do we want to be now? [00:51:45] Kayleigh: And this is this process of restorying. And so what trauma does is in many ways, for a while, it tries to write our stories. And for a while, it kind of has, because of the way that it’s embodied, we kind of, it has to, right? Like we have to process like, okay, I’m reacting to this. trigger because of this trauma that’s happened. [00:52:05] Kayleigh: So how do I work through that? You know, how do I name that? How do I begin to tell that story? And so we, and we have to tell the story, right? Because I mean, trauma theory has been the dialectic of traumas, but Judith Herman talks about is it’s very unspeakable because it’s horrific, but it has to be spoken to be healed. [00:52:22] Kayleigh: Right. And so with this trauma, it can be hard to speak initially. But it needs to be spoken to be healed. But once we’ve done that, once we begin to loosen the control that trauma has on us. Once we’re able to speak it out loud, and then we can get to a place individually and communally where we can start to ask ourselves, Who do we want to be? [00:52:45] Kayleigh: And who has God called us to be? And no, things are not going to be the way they were before the trauma happened. I think that’s the other thing that happens in churches is there’s a lot of misconception. That healing means restoring everything to the way it was before. And when that doesn’t happen, there’s this question of, well, well, did we, did we heal? [00:53:06] Kayleigh: And we have to remember that we’re never going back to the way it was before the trauma happened. But we can begin to imagine what it can look like now. Once we begin to integrate the suffering into our story, and we begin to ask those helpful questions, and we take away the trauma’s control, now we can ask, who do we want to be? [00:53:24] Kayleigh: And we can begin to write a new beautiful story that can be healing for many others. [00:53:29] Julie: A friend of mine who has been through unspeakable trauma, I love when she talks about her husband, because they went through this together, and she often says, he’s like an aged fine wine. You know, and I love that because to me, no, you’re not going back to who you were, but in many ways who you were was a little naive, little starry eyed, a little, you know, and, and once you’ve been through these sorts of things, it is kind of like an aged fine wine. [00:54:01] Julie: You have, you’re, you’re aged, but hopefully in a beautiful way. And, you know, I, I think you’re way more compassionate. Once you’ve gone through this, you’re way more able to see another person who’s traumatized and And to, you know, reach out to that person, to love that person, to care for that person. And so it’s a beautiful restoring. [00:54:26] Julie: And we could talk about this for a very long time. And we will continue this discussion at Restore, [00:54:33] Kayleigh: um, because [00:54:34] Julie: you’re going to be at the conference and that was part of our original discussions. So folks, if you wanna talk more to Kaleigh , come to Restore. I, I’m, I’m gonna fit you in somehow because , I’m gonna be there. [00:54:46] Julie: you’re gonna be there. But do you just have a wealth of, uh, I think research and insights that I think will really, really be powerful? And I’m waiting for you to write your book because it needs to be written. Um, but I’m working on it. , thank you for, for taking the time and for, um, just loving the body. [00:55:07] Julie: And in the way that you have, I appreciate it. [00:55:09] Kayleigh: Well, thank you. Because, you know, when I heard about your work and your tagline, you know, reporting the truth, but restoring the church, you know, I was just so drawn in because that’s what we need. The church is worth it. The church is beautiful and she is worth taking the time to restore. [00:55:24] Kayleigh: And I’m so thankful for the work that you’re doing to make sure that that that happens. [00:55:28] Julie: Thank you. Well, thanks so much for listening to the Roy’s Report, a podcast dedicated to reporting the truth and restoring the church. I’m Julie Roys. And if you’ve appreciated this podcast and our investigative journalism, would you please consider donating to the Roy’s report to support our ongoing work? [00:55:47] Julie: As I’ve often said, we don’t have advertisers or many large donors. We mainly have you. The people who care about our mission of reporting the truth and restoring the church. So if you’d like to help us out, just go to Julie Roy’s spelled R O Y S dot com slash donate. That’s Julie Roy’s dot com slash donate. [00:56:07] Julie: Also just a quick reminder to subscribe to the Roy’s report on Apple podcasts, Spotify or YouTube. That way you won’t miss any of these episodes. And while you’re at it, I’d really appreciate it if you’d help us spread the word about the podcast by leaving a review. And then please share the podcast on social media so more people can hear about this great content. [00:56:29] Julie: Again, thanks so much for joining me today. Hope you are blessed and encouraged. Read more

Tom Crowther is the chair of the UN Decade on Ecosystem Restoration and founder of Restor. https://restor.eco

In this episode of The Founder Spirit, Tom Crowther, a leading ecologist and founder of Crowther Lab and Restor, explores the vital role of biodiversity and the interconnectedness of the natural world. Reflecting on his early experiences, Tom underscores the importance of recognizing the complexity of ecosystems in tackling environmental challenges and our responsibility in reversing biodiversity loss. He highlights the need for equitable wealth distribution and empowering local stewards of land, while also sharing his love for bushcraft and favorite destinations. ‍Why is the loss of biodiversity an even bigger threat underlying climate change? TUNE IN to this conversation & find out. For detailed transcript and show notes, please visit TheFounderSpirit.com.Also follow us on: - LinkedIn: https://www.linkedin.com/company/TheFounderSpirit- Instagram: https://www.instagram.com/TheFounderSpirit- YouTube: https://www.youtube.com/@TheFounderSpirit- Facebook: https://www.facebook.com/TheFounderSpirit- X: https://twitter.com/founder_spiritIf this podcast has been beneficial or valuable to you, feel free to become a patron and support us on Patreon.com, that is P-A-T-R-E-O-N.com/TheFounderSpirit.As always, you can find us on Apple, YouTube and Spotify, as well as social media and our website at TheFounderSpirit.com.The Founder Spirit podcast is proud to be a partner of the Villars Institute, a non-profit foundation focused on accelerating the transition to a net-zero economy and restoring planetary health.About This Podcast:Whether you are an entrepreneur, a mid-career professional or someone who's just starting out in life, The Founder Spirit podcast is for you!In this podcast series, we'll be interviewing exceptional individuals from all over the world with the founder spirit, ranging from social entrepreneurs, tech founders, to philanthropists, elite athletes, and more. Together, we'll uncover not only how they manage to succeed in face of multiple challenges, but also who they are as people and their human story.So TUNE IN & be inspired by stories from their life journey!

Satikšanās, sarunas, ēdiens ārpus ierastā vai varbūt malks pasaules elpas, kuras ikdienā ir par maz… Varbūt tā ir noskaņa, kas rosina apstāties ikdienas ritējumā, vai tieši otrādi - vieta, kur stundas rit straujāk, dzirdot jaunākās ziņas, gan tās, kas visiem labi zināmas, gan tās, kas sabiedrības acīm slēptas. Kafejnīcas un restorāni - šīs sabiedriskās ēdināšanas iestādes vienmēr ir bijušas kas vairāk nekā tikai vieta, kur iedzert kafiju vai paēst. Nesen raidījumā iepazinām padomju detektīvus un tajos ievītās ikdienas dzīves problēmas un noziegumus, šodien aicinu atskatīties vēsturē kafejnīcu dzīvē 20. gadsimtā. Kā darbojās padomju sabiedriskā ēdināšana, ko ēda un kādās telpās uzturējās kafejnīcu apmeklētāji? Kā kafejnīcu arhitektūrā ienāca rietumu elpa un kas bija firmas ēdiens? No ēdienkartes, līdz interjeram un arhitektūrai - par to visu runājam raidījumā ar ēdienu kultūras pētnieci Astru Spalvēnu un mākslas vēsturnieci, Rīgas vēsturisko kafejnīcu pētnieci Agnesi Strautiņu. Padomju laikā būtiskākā funkcija ir paēdināt, aizstāt mājas virtuvi ar sabiedriskās ēdināšanas virtuvi. Tādējādi plaši attīstās ēdnīcu tīklojums. Ir trīs kategorijas padomju laika sabiedriskajā ēdināšanās – ēdnīcas, kafejnīcas, restorāni. Iestāžu tipi ir skaidri definēti.  "Mēs nevaram, runājot par padomju okupācijas periodu, saukt kaut ko tādu kā "Makdonalds" par restorānu, to vienkārši nedrīkst darīt. Arī restorānu klases, ja nemaldos bija trīs, kur augstākajā klasē obligāti ir dzīvā mūzika un jābūt auduma galdautiem," stāsta Astra Spalvēna. Šajā laikā restorāna apmeklējums ir īpaša pieredze, kas arī nav viegli pieejama.  Agnese Strautiņa vērtē, ka kafejnīcas tomēr bija pulcēšanas vietas, piemēram, "Putnu dārzs", "Kaza" vai "Skapis", kur sanāca, ne tikai, lai paēstu, lai socializētos, būtu kopā. Apmeklētāji nebija klasiski disidenti, vienkārši jauni cilvēki, kas vēlējās būt kopā, izbaudīt brīvību. Viņi varbūt interesējās par lietām, kas attīstījās Rietumu pasaulē, piemēram, franču literatūra. Pamatprincipi interjerā - modernisma arhitektūras principi, kas nemaz nebija unikāli Padomju Savienībai. Receptes bija standartizētas visās Padomju Savienības republikās. Pamatu veidoja pamatīgs receptūru krājums, kur bija uzskaitītas receptes, kas ir atļautas.  "Tur bija noteikts, kādi produkti ietilpst receptē, cik daudz - produktu proporcijas. Ir atsevišķas ailītes - šo ēdienu taisot ēdnīcā vai šo ēdienu taisot restorānā. Tas maina ēdiena proporcijas, gaļas vai citas proporcijas tā paša nosaukuma ēdienam. Tas bija visos ēdināšanas uzņēmumos saistošs," norāda Astra Spalvēna. Krājuma pamatā ir Krievijas, Ukrainas un Baltkrievijas ēdieni, ir vēl atsevišķi papildinājumi katrai republikai.  Līdzvērtīgi bija arī vietējie apstiprināto recepšu krājumi, kas ir obligāti visiem sabiedriskās ēdināšanas uzņēmumiem. Restorānos, kas īpaši rūpējās par savu kvalifikāciju, ir ēdienu kategorija, ko sauc par firmas ēdieniem. Tiem nozīmīgs izskats un pat pārsteiguma elements. Tie nav ierindas ēdieni. Firmas ēdiens bija svarīgs arī, lai ēdināšanas uzņēmums iegūtu augstāku kvalifikāciju. Protams, arī firmas ēdiena recepte bija jāapstiprina pirms ēdienu iekļaut restorāna piedāvājumā. Firmas ēdiena pagatavošanā bija svarīgs pavāra radošums, izmantojot pieejamos produktus. Ēdieniem bija jābūt arī ideoloģiski pareiziem. "Piemēram, hamburgeru nevar pasniegt padomju ēdnīcā, bet kotleti ar baltmaizi var," min Astra Spalvēna. Lai arī bija standartizētas receptes, kotlete Rīgā negaršoja tāpat, kā kotlete Vladivostokā. Tas saistīts ar produktu pieejamību, ar zagšanu un arī ar atšķirīgiem produktiem dažādas republikās.     Sabiedriskās ēdināšanas kontrole vēsturē Padomju okupācijas periodā ne katra sabiedriskās ēdināšanas iestāde drīkstēja saukties par restorānu vai kafejnīcu, un bija stingras prasības attiecībā pret receptūru, ēdiena temperatūru, higiēnu un pat apmeklētāju apģērbu. Mūsdienās vairs nav padomju aparāta, kas šos noteikumus diktētu, tāpēc ēdinātājiem pašiem jāorientējas daudzos jautājumos. Kādi noteikumi sabiedriskajā ēdināšanā pastāvēja agrāk un kas tos regulēja? Vai varat iedomāties, ka mūsdienās restorāni darbotos pēc vienas un tās pašas receptūras, un neatkarīgi no tā, kurp jūs dotos, visur varētu nobaudīt gandrīz vienu un to pašu ēdienu? Bet vēl pirms dažām desmitgadēm – padomju okupācijas periodā – tā patiešām bija, un vienlaikus līdzi nāca citas stingras sabiedriskās ēdināšanas iestāžu prasības, tostarp attiecībā uz higiēnu. Kādi likumi agrāk valdīja ēstuvēs un kas to kontrolēja, stāsta Pārtikas un veterinārā dienesta Pārtikas izplatīšanas uzraudzības daļas vecākā eksperte Ilga Zepa. Pārtikas uzraudzības jomā Ilga Zepa ir strādājusi vēl pirms Latvijas neatkarības atjaunošanas un strādā joprojām, un viņas atmiņās ir gan tas laiks, kad Pārtikas un veterinārais dienests sācis veidot uzraudzību atbilstoši Eiropas Savienības likumdošanai, gan pavāru un konditoru konkursi krietni agrākos laikos. Pārtikas un veterinārais dienests darbojas kopš 2002. gada, un pašlaik tā ir galvenā uzraudzības institūcija saistībā ar pārtikas apriti. Bet, protams, ka pārtikas un sabiedriskās ēdināšanas kontrole bija svarīga arī pirms tam.  

Rachel Podger talks about the joys of consort music, the Brecon Baroque Festival, and "The Muses Restor'd", her new album with Brecon Baroque with music from George Frideric Handel, William Lawes, John Blow, Matthew Locke, Henry Purcell, John Jenkins and many others.

Šoreiz raidījums par Beļģijas Karalisti. Un raidījums būs pozitīvs, jo runāsim daudzām pozitīvajām beļģu iezīmēm. Jāsāk ar to, ka Eiropas Savienības galvaspilsēta Brisele faktiski atrodas Eiropas Savienības piektajā mazākajā valstī platības ziņā.  Vienlaicīgi to apdzīvo 12 miljoni cilvēku un tā ir viena no urbanizētākajām valstīm pasaulē. Proti, 97 procenti cilvēku dzīvo pilsētās. Interesanti, ar ko Beļģija asociēsies Latvijas iedzīvotājiem. Noteikti kāds minēs to, ka Brisele ir ES un NATO galvaspilsēta. Droši vien kāds piesauks arī Čurājošā puisēna statuju. Iespējams, ka kāds teiks, ka Beļģijā ir dzimis slavenais cīņu mākslas filmu aktieris Žans Klods van Vārenbergs jeb kā mēs viņu visi zinām – Žans Klods van Damme. Iespējams, ka kāds varētu zināt, ka arī aktrise un pagājušā gadsimta elegances ikona Odrija Hepberna ir dzimusi Briselē. Cerams, ka kāds pieminēs beļģu tehnoloģiskos sasniegumus. Piemēram, to, ka elektroniskās identifikācijas kartes pirmo reizi esot ieviestas tieši Beļģijā. Starp citu beļģis Žoržs Lematrē tiek uzskatīts par pirmo, kurš 1931. gadā zinātniskā formā noformulēja ideju par Lielo Sprādzienu, ar kuru aizsākās visums. Par zinātni un zināšanām runājot, Beļģijā ir vienīgais pasaulē muzejs, kurš ir veltīts grāmatu iesiešanai un grāmatu izdevniecībai kā mākslas formai. Tajā ir ap 3000 mākslinieciski augstvērtīgu grāmatu sējumu, kas izdoti kopš 16. gadsimta. Vēl var pieminēt, ka pirmā drukātā avīze pasaulē 1605. gadā iznāca Antverpenē. To sauca „Relation” un izdevējs bija Johans Karolus. Kopš 1447. gada Antverpene ir bijusi arī nozīmīgākais dimantu pirkšanas un pārdošanas centrs. Interesanti, vai kāds Latvijas iedzīvotājs, iespējams, gados vecāks un ar labu atmiņu, pēkšņi atminēsies Padomju Savienībā mācīto… Proti, Kārlis Markss un Frīdrihs Engelss savu slaveno “Komunistiskās partijas manifestu” sarakstīja no 1845. līdz 1847. gadam dzīvodami Briselē. Restorāns “Le Cygne” tieši ir tā konkrētā vieta, kur rakstīšana lielākoties ir notikusi. Runājot par šiem konkrētajiem diviem vīriešiem, kuru attiecībām abi mēģina piedēvēt vairāk nekā tikai draudzību, jāsaka, ka viņu savstarpējā sarakste no 1869. gada liecina, ka abi divi bija spēcīgi izteikti homofobi. Nekādas progresīvās domas cilvēku seksuālās brīvības kontekstā viņiem nebija. Beļģija pati tikmēr 2003. gadā kļuva par otro valsti pasaulē pēc Nīderlandes, kurā tika legalizētas viendzimuma laulības. Jāmin vēl, ka gadu iepriekš Beļģija legalizēja arī tiesības uz eitanāziju. Bet vēl pie pāris faktiem, par kuriem Latvijas iedzīvotāji varētu zināt vai būt dzirdējuši, – Beļģijā ir atrodama pasaulē garākā tramvaja līnija. "Kusttram" stiepjas 68 kilometru garumā gar visu Beļģijai pieejamo Ziemeļjūras krastu. Tramvaji man vienmēr asociējas ar melanholismu un mierīgu dzīves ritumu. Kā tādi pilsētas kamieļi tie parasti savā nodabā ceļo starp steidzīgajām un nereti agresīvajām automašīnām… Un tam piederētos tāda lēna saksofona mūzika fonā. Un tieši Ādolfs Sakss 1840. gadā bija tas beļģis, kurš šo mūzikas instrumentu izgudroja. Fascinējoši man likās, ka Beļģijas pilsētā Gentē ir pilsētas laukums Sint-Veerleplein. Katru reizi, kad piedzimst bērns, tad laukumā esošās ielu gaismas tiek mirkšķinātas, lai visiem par to paziņotu. Fantastiski cilvēcīga tradīcija! Beļģu ekonomika ir viens no piemēriem daudzveidīgai, konkurētspējīgai ekonomikai, kura prasmīgi izmanto savu ģeogrāfisko atrašanās vietu un starptautiskās intereses un klātbūtni. Beļģija ir augstu ienākumu valsts ar spēcīgu labklājības sistēmu, bet vienlaicīgi, protams, ar augstu valsts parādu, zemu mazāk kvalificēto darbinieku iesaisti ekonomiskajos procesos, sarežģītu birokrātiju un novecojošos sabiedrību. Latvijas IKP uz vienu iedzīvotāju pret Beļģijas rādītāju ir 0,6. Proti, mūsu bagātības līmenis ir 60 procenti no Beļģijas statistiski vidējā bagātības līmeņa. Vidējā alga pēc nodokļiem gan ir gandrīz trīs reizes lielāka un sasniedz 2500 eiro mēnesī. Bet, kas interesanti, Latvijā statistiski skaitās vairāk lidostu nekā Beļģijā. Mums esot 56, kamēr beļģiem tikai 49. Nezinu, kādēļ šis fakts mani uzrunāja, bet ASV rādītājs ir 15 873 lidostas, kas ir pasaulē lielākais skaits.Seko Brazīlija ar vairāk nekā trīs reizes mazāku skaitli. Nozīmīga daļa no Beļģijas ekonomikas, protams, ir Brisele ar tajā atrodamajām starptautiskajām institūcijām. Brisele ir viens no trim pasaules varas centriem līdzās Vašingtonai un mūsdienās arī Pekinai. Par to, cik Briselei ir nācis par labu vai sliktu būt šādam politiskajam centram, vaicājām bijušajam Eiropas Komisijas Prezidenta Žaka Santēra biroja vadītājam un arī Eiropas Savienības Padomes ģenerāldirektora vietniekam Džimam Klosam.

durée : 00:10:15 - Le Disque classique du jour du mercredi 22 mai 2024 - Dans ce nouvel album, la violoniste baroque Rachel Podger et son ensemble Brecon Baroque nous dévoilent des splendeurs méconnues de la musique instrumentale anglaise et des influences qui l'ont nourrie

Tonight at 8:30 pm CST, on the Flyover Conservatives show we are tackling the most important things going on RIGHT NOW from a Conservative Christian perspective! TO WATCH ALL FLYOVER CONSERVATIVES SHOWS -https://flyover.live/media/series/qhfzzzr/the-flyover-conservatives-showTO WATCH ALL FLYOVER CONTENT: www.flyover.liveChrista BullockINSTAGRAM: https://www.instagram.com/christajbullock/YOUTUBE: https://www.youtube.com/watch?v=L9FgpnGXpZ8 APPLE MUSIC: https://music.apple.com/us/artist/christa-jordan/497847526 For Tickets to a ReAwaken America Event - text the word FLYOVER to 918-851-0102Bernadette SmithWEBSITE: http://Bernadettesmith.net Speech on ReAwaken Stage: https://rumble.com/v30ksdg-pastors-philip-and-bernadette-smith-we-must-not-allow.html SPONSORS FOR TODAY'S VIDEO► ReAwaken America- text the word EVENTS to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)► Kirk Elliott PHD - http://FlyoverGold.com ► My Pillow - https://MyPillow.com/Flyover► Z-Stack - https://flyoverhealth.com ► Dr. Jason Dean (BraveTV) - https://parakiller.com ► Patriot Mobile - www.patriotmobile.com/flyoverWant to help spread the Wake Up • Speak Up • Show Up -https://shop.flyoverconservatives.com/-------------------------------------------Follow our Social Media so we can be best friends

Tonight at 8:30 pm CST, on the Flyover Conservatives show we are tackling the most important things going on RIGHT NOW from a Conservative Christian perspective! TO WATCH ALL FLYOVER CONSERVATIVES SHOWS -https://flyover.live/media/series/qhfzzzr/the-flyover-conservatives-showTO WATCH ALL FLYOVER CONTENT: www.flyover.liveChrista BullockINSTAGRAM: https://www.instagram.com/christajbullock/YOUTUBE: https://www.youtube.com/watch?v=L9FgpnGXpZ8 APPLE MUSIC: https://music.apple.com/us/artist/christa-jordan/497847526 For Tickets to a ReAwaken America Event - text the word FLYOVER to 918-851-0102Bernadette SmithWEBSITE: http://Bernadettesmith.net Speech on ReAwaken Stage: https://rumble.com/v30ksdg-pastors-philip-and-bernadette-smith-we-must-not-allow.html SPONSORS FOR TODAY'S VIDEO► ReAwaken America- text the word EVENTS to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)► Kirk Elliott PHD - http://FlyoverGold.com ► My Pillow - https://MyPillow.com/Flyover► Z-Stack - https://flyoverhealth.com ► Dr. Jason Dean (BraveTV) - https://parakiller.com ► Patriot Mobile - www.patriotmobile.com/flyoverWant to help spread the Wake Up • Speak Up • Show Up -https://shop.flyoverconservatives.com/-------------------------------------------Follow our Social Media so we can be best friends

“We're just a moving ecosystem and we've got this weird thing called consciousness that gives us this impression that we're somehow separate, but we are just part of the ecosystem. We're a bag of microbes that's interacting with all the microbes around us. And I think there's a real need for us to appreciate our harmony with nature and our interrelatedness with nature.”Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.“We're just a moving ecosystem and we've got this weird thing called consciousness that gives us this impression that we're somehow separate, but we are just part of the ecosystem. We're a bag of microbes that's interacting with all the microbes around us. And I think there's a real need for us to appreciate our harmony with nature and our interrelatedness with nature.”https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

"Global restoration really means finding and empowering the millions of local communities, indigenous populations, and farmers who are promoting biodiversity. Restor is a digital platform, sort of like Google Maps, but for restoration. So rather than seeing coffee shops and supermarkets, you will see conservation projects and Indigenous-led restoration initiatives. And that means you can find a currently on Restor - I think we have around 140, 000 - so you can go on there for free right now and find thousands and thousands of these amazing heroes of nature. And you can zoom in and you can see every single tree on the ground. You can see every bush and you can fund them or you can buy their coffee or you can go visit their projects and do ecotourism. There's a myriad of ways that we can all support their efforts by also improving our own lives. We need to be cutting our emissions so that we can allow nature to thrive and help us along the way. For far too long people have been squabbling about emissions. We should do this or we should do that. Climate change is way too big for us to be squabbling about things. We need to do everything now. When we grow the same crops every year, the soil gets more depleted and all the nutrients are lost. I've heard quotes that if we cannot find agricultural systems that rejuvenate the soil instead of depleting it, we are signing our death warrant. It's like we need to be promoting healthy soils if we're going to have any agriculture in the future."Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade."Global restoration really means finding and empowering the millions of local communities, indigenous populations, and farmers who are promoting biodiversity. Restor is a digital platform, sort of like Google Maps, but for restoration. So rather than seeing coffee shops and supermarkets, you will see conservation projects and Indigenous-led restoration initiatives. And that means you can find a currently on Restor - I think we have around 140, 000 - so you can go on there for free right now and find thousands and thousands of these amazing heroes of nature. And you can zoom in and you can see every single tree on the ground. You can see every bush and you can fund them or you can buy their coffee or you can go visit their projects and do ecotourism. There's a myriad of ways that we can all support their efforts by also improving our own lives. We need to be cutting our emissions so that we can allow nature to thrive and help us along the way. For far too long people have been squabbling about emissions. We should do this or we should do that. Climate change is way too big for us to be squabbling about things. We need to do everything now. When we grow the same crops every year, the soil gets more depleted and all the nutrients are lost. I've heard quotes that if we cannot find agricultural systems that rejuvenate the soil instead of depleting it, we are signing our death warrant. It's like we need to be promoting healthy soils if we're going to have any agriculture in the future."https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

“We're just a moving ecosystem and we've got this weird thing called consciousness that gives us this impression that we're somehow separate, but we are just part of the ecosystem. We're a bag of microbes that's interacting with all the microbes around us. And I think there's a real need for us to appreciate our harmony with nature and our interrelatedness with nature.”Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.“We're just a moving ecosystem and we've got this weird thing called consciousness that gives us this impression that we're somehow separate, but we are just part of the ecosystem. We're a bag of microbes that's interacting with all the microbes around us. And I think there's a real need for us to appreciate our harmony with nature and our interrelatedness with nature.”https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade."Global restoration really means finding and empowering the millions of local communities, indigenous populations, and farmers who are promoting biodiversity. Restor is a digital platform, sort of like Google Maps, but for restoration. So rather than seeing coffee shops and supermarkets, you will see conservation projects and Indigenous-led restoration initiatives. And that means you can find a currently on Restor - I think we have around 140, 000 - so you can go on there for free right now and find thousands and thousands of these amazing heroes of nature. And you can zoom in and you can see every single tree on the ground. You can see every bush and you can fund them or you can buy their coffee or you can go visit their projects and do ecotourism. There's a myriad of ways that we can all support their efforts by also improving our own lives. We need to be cutting our emissions so that we can allow nature to thrive and help us along the way. For far too long people have been squabbling about emissions. We should do this or we should do that. Climate change is way too big for us to be squabbling about things. We need to do everything now. When we grow the same crops every year, the soil gets more depleted and all the nutrients are lost. I've heard quotes that if we cannot find agricultural systems that rejuvenate the soil instead of depleting it, we are signing our death warrant. It's like we need to be promoting healthy soils if we're going to have any agriculture in the future."https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

"Global restoration really means finding and empowering the millions of local communities, indigenous populations, and farmers who are promoting biodiversity. Restor is a digital platform, sort of like Google Maps, but for restoration. So rather than seeing coffee shops and supermarkets, you will see conservation projects and Indigenous-led restoration initiatives. And that means you can find a currently on Restor - I think we have around 140, 000 - so you can go on there for free right now and find thousands and thousands of these amazing heroes of nature. And you can zoom in and you can see every single tree on the ground. You can see every bush and you can fund them or you can buy their coffee or you can go visit their projects and do ecotourism. There's a myriad of ways that we can all support their efforts by also improving our own lives. We need to be cutting our emissions so that we can allow nature to thrive and help us along the way. For far too long people have been squabbling about emissions. We should do this or we should do that. Climate change is way too big for us to be squabbling about things. We need to do everything now. When we grow the same crops every year, the soil gets more depleted and all the nutrients are lost. I've heard quotes that if we cannot find agricultural systems that rejuvenate the soil instead of depleting it, we are signing our death warrant. It's like we need to be promoting healthy soils if we're going to have any agriculture in the future."Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.“I had a very tangible interaction with a teacher that shaped everything in my life. I'm dyslexic, but I managed to get into a good university in the UK, and I was messing around in a class with 300 students, and the teacher sent me out of the class. But he met me after that class, and he essentially said, ‘What are you doing? Why are you here?' And I was like, ‘I like ecology, but I just can't keep up. There's too much reading. There's too much statistics.' And he said, ‘If you like ecology, just find the bits that you like.' And I just needed to look at the fungi and find them fascinating. And then that gives you positive endorphins when you have a successful experiment. So I just immersed myself in the parts that I enjoyed and through that process, things started to go really well and my degree went really well. And then after that, my career sort of exploded. And genuinely, I know if I had not encountered that professor, there's no way my career would have gone in the direction it has done. And I just think teachers are unbelievable inspirers, not necessarily for the knowledge they give you, but more for just inspiring you to follow your own your own path, your own trajectory.”https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

“I had a very tangible interaction with a teacher that shaped everything in my life. I'm dyslexic, but I managed to get into a good university in the UK, and I was messing around in a class with 300 students, and the teacher sent me out of the class. But he met me after that class, and he essentially said, ‘What are you doing? Why are you here?' And I was like, ‘I like ecology, but I just can't keep up. There's too much reading. There's too much statistics.' And he said, ‘If you like ecology, just find the bits that you like.' And I just needed to look at the fungi and find them fascinating. And then that gives you positive endorphins when you have a successful experiment. So I just immersed myself in the parts that I enjoyed and through that process, things started to go really well and my degree went really well. And then after that, my career sort of exploded. And genuinely, I know if I had not encountered that professor, there's no way my career would have gone in the direction it has done. And I just think teachers are unbelievable inspirers, not necessarily for the knowledge they give you, but more for just inspiring you to follow your own your own path, your own trajectory.”Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

"Global restoration really means finding and empowering the millions of local communities, indigenous populations, and farmers who are promoting biodiversity. Restor is a digital platform, sort of like Google Maps, but for restoration. So rather than seeing coffee shops and supermarkets, you will see conservation projects and Indigenous-led restoration initiatives. And that means you can find a currently on Restor - I think we have around 140, 000 - so you can go on there for free right now and find thousands and thousands of these amazing heroes of nature. And you can zoom in and you can see every single tree on the ground. You can see every bush and you can fund them or you can buy their coffee or you can go visit their projects and do ecotourism. There's a myriad of ways that we can all support their efforts by also improving our own lives. We need to be cutting our emissions so that we can allow nature to thrive and help us along the way. For far too long people have been squabbling about emissions. We should do this or we should do that. Climate change is way too big for us to be squabbling about things. We need to do everything now. When we grow the same crops every year, the soil gets more depleted and all the nutrients are lost. I've heard quotes that if we cannot find agricultural systems that rejuvenate the soil instead of depleting it, we are signing our death warrant. It's like we need to be promoting healthy soils if we're going to have any agriculture in the future."Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

“The wealth of learning that can come from our collective awareness that essentially AI is a fancy-sounding way of saying computers can learn from the collective wisdom that exists throughout the Internet. And if we can empower the local stewards of biodiversity, local landowners, farmers indigenous populations with all of that wealth of information in a smart way, it can be incredibly empowering to many rural communities. AI might also open up an opportunity for us to rethink what life is about.”Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Although they comprise less than 5% of the world population, Indigenous peoples protect 80% of the Earth's biodiversity. How can we support farmers, reverse biodiversity loss, and restore our ecosystems?Thomas Crowther is an ecologist studying the connections between biodiversity and climate change. He is a professor in the Department of Environmental Systems Science at ETH Zurich, chair of the advisory council for the United Nations Decade on Ecosystem Restoration, and founder of Restor, an online platform for the global restoration movement, which was a finalist for the Royal Foundation's Earthshot Prize. In 2021, the World Economic Forum named him a Young Global Leader for his work on the protection and restoration of biodiversity. Crowther's post-doctoral research transformed the understanding of the world's tree cover, and the study also inspired the World Economic Forum to announce its Trillion Trees initiative, which aims to conserve and restore one trillion trees globally within the decade.“The wealth of learning that can come from our collective awareness that essentially AI is a fancy-sounding way of saying computers can learn from the collective wisdom that exists throughout the Internet. And if we can empower the local stewards of biodiversity, local landowners, farmers indigenous populations with all of that wealth of information in a smart way, it can be incredibly empowering to many rural communities. AI might also open up an opportunity for us to rethink what life is about.”https://crowtherlab.com/about-tom-crowther https://restor.eco/?lat=26&lng=14.23&zoom=3www.creativeprocess.info www.oneplanetpodcast.orgIG www.instagram.com/creativeprocesspodcast

Stāsta kultūras socioloģe, LU Filozofijas un socioloģijas institūta vadošā pētniece Dagmāra Beitnere-Le Galla Francijā pieņemts uzskatīt, ka kultūra sākas ar ēdienu, respektīvi, galda kultūru. Tās vēsture ir interesanta, jo Francijas virtuves un galda kultūras vēsture sākas ar Gijomu Torelu (Guillaume Tirel, 1310-1395), kurš bija pazīstams ar iesauku "Taiva" (Taillevent) – viņš bija karaļa Kārļa V (Charles V) šefpavārs. Viņa vadībā tika veidota un pārveidota franču virtuve, jo tajā integrēja dārzeņus, jaunas ēdamvielas un garšvielas, ko ceļotāji atveda no Austrumiem. Savā grāmatā "Le Viandier" viņš piedāvā jaunu gatavošanas mākslu – mājputnu un zivju ēdienu bagātināšanu ar mērcēm, kuru pamatā ir safrāns, ingvers, pipari vai kanēlis. Šī grāmata padarīja viņu par pirmo kulinārijas rakstnieku. Tomēr būtisku pavērsienu, iespējams, pat revolūciju radīja karaļa Henrija II laulības ar Katrīnu de Mediči (Catherine de Medici, 1519-1589) 1533. gadā. Ierodoties Francijā, jaunās karalienes bagāžā bija jaunums – divzobu dakšiņas, dažādi fajansa trauki un Murano stikls – glāžu kolekcija. No Itālijas ieradās daudz izsmalcinātu lietu, recepšu un galda tradīciju, kuras Francijā ieguva jaunu izsmalcinātības pakāpi.  Katrīnas de Mediči valdīšanas laikā karaļnama svētki iegūst rafinētību un kļūst par Francijas kulinārijas mākslas un galma dzīves pārākuma zīmolu. Vēsturnieki atceras, ka jaunā karaliene ieradās nedaudz māņticīga, jo atveda līdzi savas zemes receptes un pavārus, taču šis apstāklis deva vēl vienu impulsu slavenajai "franču gastronomijas revolūcijai", kura bija jau aizsākusies un tagad ieguva jaunu spēku. Vienā no pirmajiem kāzu mielastiem, kuri notika [sakarā ar] Katrīnas de Mediči ierašanos Francijas pilsētā Marseļā, ar lielu pompu, klātesot pāvestam, tika pasniegts slavenais šerbets "Tutti Frutti". Šī apbrīnojamā deserta autors bija Rudžeri (Ruggeri) – kāds  mājputnu tirgotājs un pavārs, kurš bija uzvarējis kulinārijas pasākumā Florencē. Laikā, kad Francijas karaļi deva priekšroku ēst ar trim pirkstiem, tos vēlāk noslaukot mitrā dvielī, divzaru dakšiņa bija kļuvusi par Venēcijā un Florencē atzītu galda piederumu. Katrīna de Mediči atveda arī galda servēšanai gan māla plāksnes (kā šķīvjus), gan Murāno salas glāzes, kas pilnībā aizstāja metāla krūzes, sudraba vai alvas kausus. Kultūras eksperti norāda, ka itāļu Renesanses galda kultūras simbols kļuva glāze, kuras stumbrā ir apaļa pumpa.  Francijas vēsturē nebaidās atzīt, ka Katrīna de Mediči, iespējams, ir slavenākā Francijas karaliene, kura no Florences atveda izcilākos itāļu pavārus, no kuriem vēlāk galda izsmalcinātību mācījās franču zemnieces. Pēdējās, balstoties priekšgājēju pieredzē un praksē, izstrādāja klasiskos ēdienus, kuri kulminācijas punktu sasniedza izcilās Antonīnas Karmē (Antonina Karme, 1784-1833) personā. Tādējādi francūži, būdami tikai skolēni kulinārijas mākslā, gala rezultātā pārspēja savus skolotājus un slaveno karalieni. Par atzītu franču dzīves mākslas veidotāju tiek uzskatīts Fransuā Vatels (François Vatel, 1631-1671), kuram piederēja vīna darītava: laikabiedru acīs viņš bijis pavāru ģēnijs. Ar viņa vārdu saistīta arī franču gastronomijas dzimšana. Vatels bija greznu svētku organizators Saules karaļa galmā. Viņa slava un autoritāte bija tik plaši atzīta un cienīta, ka vienā liktenīgā brīdī, baidoties, ka varētu neiespēt uzklāt galdu 3000 personām, kas tika uzaicinātas uz viesībām par godu karalim, viņš izdarīja pašnāvību. Viņa skumjais stāsts ir minēts ir De Sevinjē kundzes vēstulēs meitai (teksts ir Francijas skolu obligātā literatūra), gan arī mūsdienu filmas versijā ar Žerardu Depardjē Gérard Depardieu) un Umu Tūrmani (Uma Thurman) galvenajās lomās. Gardēžu literatūra 16. gadsimtā, attīstoties grāmatu drukāšanai, ēdienu gatavošanas pasaule turpina attīstīties: no Gūtenberga grāmatu izdošanas brīža radās iespēja izplatīt receptes plašākā mērogā. Līdz no aprakstiem par ēšanu un ēdienu rodas gardēžu literatūra. Jaunā kvalitātē ēdiena izpratnes un galda kultūras simbiozi apraksta Žans Antelms Brijā-Savarēns (Brillat-Savarin, 1755-1826) savā darbā "Garšas fizioloģija" (Physiologie du gout, ou, Méditations de gastronomie transcendante, 1826). Viņš ir pirmais, kurš uzsver saikni starp gastronomiju, fiziku, ķīmiju un politisko ekonomiku. Viņa vārdā ir nosaukts viens no izcilākajiem Savojas sieriem, tā godinot cilvēku, kurš Jaunajos laikos teorētiski un vēsturiski nostiprina Francijas ēšanas kultūras meditatīvo raksturu. Viņa laikabiedrs Provansas pavārs Šarls Durans (Charles Durand, 1766-1854) publicē grāmatu "Le Cuisinier Durand", kas izstrādā reģionālās virtuves jēdzienu. Francijas virtuves mākslu var uzlūkot kā vienu no šis valsts integritātes platformām. Ēdienkarte Francijā lieliski parāda, ka francūži ne tikai ēd, bet ēdot apēd, t.i., simboliski ieņem sevī dažādu Francijas novadu ēdienus, iemācās reģionu atšķirības kā daļu no nacionālās identitātes. Katrs reģions radīja savas ēdienu receptes, sieru pagatavošanas veidus un vīnu dažādību, tāpēc ēdot var iepazīties ar Francijas reģionu un novadu kulinārijas dažādību un ēdienu recepšu rašanās vēsturi. Nacionālās piederības procesam caur ēdienu pievienojās arī rakstnieks Aleksandrs Dimā (Alexandre Dumas, 1802-1870), kurš bija pavārs-amatieris. Savas pēdējos dzīves gadus viņš veltīja "Virtuves lielajās vārdnīcas" (Grand Dictionnaire de cuisine) uzrakstīšanai, kurā ir ēdienu sastāvdaļu glosārijs ar vairāk nekā 3000 receptēm! 19. gs sākumā vēl viens no gastronomijas līderiem bija Antonīns Karems (Antonin Carême, 1784-1833), dēvēts arī par sava laika pavāru karali. Viņš atvēra smalku restorānu un ieguva slavu ar ēdiena pasniegšanas  kultūru – tas tika pasniegts kā neparastas arhitektūras struktūras. Vēl viena dīvainība  bija viņa uzvārds – "careme" franču valodā nozīmē gavēnis. Viņu min nupat Rīgā izrādītajā filmā "Dzīves garšas", kura atgādina par franču kultūrā iedibināto tik īpašo attieksmi pret ēdienu. Pirmie gastronomiskie restorāni  Restorāna nosaukums radās no parodijas – no izkārtnes līdzās restaurācijas darbnīcai. Restaurēt var ne tikai mēbeles, bet arī skatu uz dzīvi pēc labām pusdienām. Revolūcijas laikā tie pavāri, kuri kļuva par bezdarbniekiem, jo viņu saimnieki -aristokrāti izceļoja no valsts, atvēra pirmos restorānus. Savukārt to izplatība un attīstība noveda pie jaunas korporācijas – radās gastronomiskā kritika. 19. gs sākumā vēl viens no gastronomijas līderiem bija Antonīns Karems (Antonin Carême, 1784-1833), dēvēts arī par sava laika pavāru karali. Viņš atvēra smalku restorānu un ieguva slavu ar ēdiena pasniegšanas mākslu. Viņu laikabiedrs bija arī dekoratīvās virtuves apustulis Žils Goffē (Jules Gouffé, 1807-1877), kurš bija imperatora Napoleons III pavārs, viņa ēdiena gatavošanas māksla un atstātā  "pavārgrāmata" lielā mērā iedvesmoja virtuves virtuozus vēl 20. gadsimtā. Franču virtuves slavas izplatībai pasaulē jāpateicas ir Ogistam Eskofjē (Auguste Escoffier, 1846-1935), kurš daudzus gadus dzīvoja ārpus Francijas un vadīja daudzus lielus uzņēmumus, sākot no Montekarlo, Lucernas, Londonas, Parīzes līdz Ņujorkai. Viņš modernizēja un kodificēja Antonīna Karēma izsmalcināto virtuvi un izstrādāja brigāžu koncepciju, racionalizējot virtuves uzdevumu sadalījumu pavāru starpā. Viņa "Kulinārijas ceļvedis" satur vairāk nekā 500 receptes un apraksta mūsdienu virtuves tehniskos pamatus. Sava loma bija arī Prosperam Montanjē (Prosper Montagné, 1865-1948), kurš bija šefpavārs un sarakstīja pirmo Gastronomijas Vārdnīcu (Larousse Gastronomique). Franču gastronomijas  moderno vēsturi vainago 1945. gadā izveidotā Gastronomu akadēmija un īpašs izdevums – žurnālu "Cuisine et Vins de France" (Francijas virtuve un vīni). Attīstoties automašīnām un tūrismam, 20. gadsimta sākumā daudzi restorāni tiecās iznākt no anonimitātes un centās piesaistīt pieaugošo klientu skaitu. Pirmais "Michelin" gardēžu ceļvedis tika izveidots jau 1900. gadā. Starpkaru periodā virtuves mākslas virzītāji kļuva tādas personības pavārmākslā kā Fernands Puā (Fernand Point), kurš iedvesmoja šodien tādu zināmu pasaules slavu ieguvušu pavāru kā Polu Bokuzu (Paul Bocuse). Veidojās izcilu pavāru veidoti restorāni netālu no slavenā nacionālā autoceļa (Route National 7), tie kļuva par svarīgiem pieturas punktiem epikūrisma cienītājiem, tie bija ceļotāji ar autoritāti politikā, mākslas un literārās sabiedrībās – Monako princis Renjē, Orsons Vells, Edīte Piafa, Čārlijs Čaplins, Garijs Kūpers, Salvadors Dalī, Rita Heivorde, Bernards Bufē u.c. Svarīgi atcerēties arī pavāri Eiženiju Brazīru (Eugeni Brazieru, 1895-1977),  kuru Pols Bokuzs dēvēja par "La Mère", jo viņa bija pirmā sieviete, kas ieguva trīs Michelin virtuves mākslas novērtējuma zvaigznes. Nav iespējams minēt visus lielos mūsdienu pavārus, kuri ir mācījušies, strādājuši, pārveidojuši un popularizējuši Francijas virtuves un galda kultūru.

Welcome to another episode of Restoring the Soul with Michael John Cusick. Today, we dive into the depths of emotional and psychological healing with Aundi Kolber as we explore the intricate interplay between somatic experiences, Internal Family Systems, and the transformative power of embracing our emotions with grace and strength.In this episode, we delve into Aundi's remarkable insights on somatic awareness, the body's intuitive sense of safety, and navigating challenging emotions with curiosity rather than criticism. Aundi shares how her bestselling book, "Try Softer," has influenced the lives of many and how her journey continues in her latest work, "Strong Like Water," an exploration of strength as a dynamic and adaptable force, much like the nature of water itself.Join us as Aundi takes us through a compelling conversation about validating emotions, employing grounding techniques, and understanding trauma's impact on our perception of safety. Together, Michael and Aundi discuss how podcasts like ours serve as a beacon of connection and healing, how faith intertwines with psychological well-being, and the importance of integrating our whole selves for a compelling journey toward healing.CONTACT RESTORING THE SOUL:- Tweet us at @michaeljcusick and @PodcastRTS- Like us on Facebook- Follow us on Instagram & Twitter- Follow Michael on Twitter- Email us at info@restoringthesoul.com Thanks for listening!

This episode of The English Homemaker is a conversation with my older brother Martin, who lives with his family on a homestead in central Sweden. We talk all about his favourite chicken, thriving in cold Swedish sub-temperature winters, celebrating Christmas through old and new traditions, remembering your childlike faith and joy, over-intellectual humans, and the joy and purpose of discipline. We talk about being a true hero and wrestling through adversity, about being BRAVE. And as a final thought we talk about candle making, wicks and wax. Find Martin at: https://www.instagram.com/rebornferal/ Listen to The Swedish Homestead,  https://podcasts.apple.com/us/podcast/episode-7-the-swedish-homestead-with-martin-carter/id1687481309?i=1000622482019 See my trip to Sweden to visit him on YouTube: https://youtu.be/cdsaWxRNg0U Mentioned: Grapat Advent Calendar 2mm braided cotton wicking 200m I am your host Alissa Evelyn, you can find me over at: https://www.instagram.com/theenglishhomemaker/ https://alissaevelyn.blogspot.com/ https://www.youtube.com/alissaevelyn Music: Dove Love by Quincas Moreira

Stephen Ashcraft received his Bachelor of Science degree in Kinesiology from Harding University in 1985 before continuing graduate studies at the University of Central Arkansas to further his knowledge of bio-mechanics and physiology. He has 35 years experience in the health, fitness, wellness, nutrition, and medical arenas. In 1993, Stephen began consulting with elite level athletes and trainers from the NFL, MLB, NHL, NBA, and NCAA. Stephen developed programs to improve functional performance through nutritional recovery and strength enhancing techniques bridging the gap between absolute strength in the weight room and functional movement necessary to compete at the highest levels of sport. COR-Restor is the leading and worlds most effective Nitric Oxide supplement.Follow Stephen on InstagramPurchase COR-Restorview this episode on our YouTube Channel: https://www.youtube.com/@RedlineQualityFitness

In this episode, Clara Rowe, CEO of Restor, delves into the intersection of nature and social impact. She shares her personal experiences in sustainable development and conservation, emphasizing the need to address privilege and the legacy of colonialism in natural resource management. The unequal contributions to climate change and the importance of transforming how we value nature are explored, alongside the role of philanthropy and non-monetary relationships. The challenges of navigating palm oil supply chains, reforestation efforts, and the work of Restor are also discussed. “I think it has to be a combination of, ‘are the right people using it to do the right thing, which is to get us toward that longer impact?' and, ‘do we have clear cases of how this is making shifts not only for individuals, but for larger systems in social impact work?'”Topics covered:00:06:20) Challenges in Climate Change Response(00:13:14) Navigating Palm Oil Supply Chains(00:19:26) Lessons from Conflict Areas(00:25:42) The Power of Reforestation(00:32:09) Tracking Impact and Building a Global Reforestation Community(00:39:08) Measuring Impact and Building a Story(00:45:38) The Future of Restor(00:52:01) Ways to be part of the restoration movement Links mentioned:https://restor.ecoMinistry for the Future bookhttps://altruous.orgGuest links:https://www.linkedin.com/in/clara-rowe-5713b879/

In this episode we interview Professor Tom Crowther, renowned ecologist at the forefront of biodiversity research. Tom paints a vivid picture of biodiversity loss, aptly termed the 'silent crisis,' and sheds light on its intrinsic link to human existence and the human activities that are contributing to its depletion. The discussion then moves into the fantastic work of the Crowther Labs, including their innovative digital platform: Restor. A highlight of our conversation is the celebration of a restoration effort in Kenya, where communities are working together to shield clusters of trees vital for water retention in drought-affected areas. We then go on to address global and national initiatives including 30 x 30 and biodiversity net gain credits. Finally, Professor Crowther gives us all suggestions about tangible steps we could take to champion biodiversity preservation.Your HostsTom Constable: https://www.linkedin.com/in/tom-constable/Chloe Constable: https://www.linkedin.com/in/chloe-constable-24155821b/Our GuestProfessor Tom Crowther is an internationally acclaimed ecologist known for his pioneering work in understanding the intricate relationships within ecosystems and their broader impact on global climate. As the driving force behind Crowther Labs, his research explores the complexities of biodiversity loss and its repercussions on our planet. With a keen focus on combining big data with localised environmental solutions, Professor Crowther's insights have significantly influenced the global discourse on sustainability and climate change. His unwavering commitment to environmental stewardship and innovative approaches to conservation make him a leading voice in the field and an inspiration to both peers and the next generation of ecologists. https://crowtherlab.comGrange Project Contact & Social MediaEmail: hello@grangeproject.co.ukInstagram: https://www.instagram.com/grange.project/Facebook: https://www.facebook.com/groups/grangeprojectYouTube: https://www.youtube.com/@GrangeProjectLinkedIn: https://www.linkedin.com/in/tom-constable/Listen out for:[00:00:00] News from the Grange Project including: update on podcast statistics, exciting developments in the appointment of our ecology consultancy and Tom shares the love for his spinach seeds![00:04:00] Chloe introduces Professor Tom Crowther, an ecologist specialising in [00:07:02] Tom describes what is meant by biodiversity loss as the ‘silent crisis' and talks about how fundamental biodiversity is to our existence.[00:11:49] We discuss the primary human activities that have contributed to biodiversity loss, including agricultural land use, climate and change. Plus what might happen if this biodiversity loss continues...

Can the NCAA Step in and restor sanity to CFB?Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Aktivitizējam garšas kārpiņas, raidījumu veltot ēdieniem. Tomēr ne viss būs pieņemams vēderiem, un tam iemesli varētu būt dažādi - gan bioloģiski, gan psiholoģiski, gan tradīcijās balstīti. Kā neēdamas lietas vēsturiski kļuvušas par ēdamām un ko mēs vispār uzskatām par ēdamu un neēdamu? Kāpēc cilvēks var ēst rudzupuķes un spinātus, bet nedrīkst ēst zāli un koka mizu? Vai neēdamas lietas var padarīt ēdamas: ko par to saka zinātne, pavārgrāmatas un restorāni mūsdienās, raidījumā Zināmais nezināmajā skaidro ēdiena kultūras pētniece, Latvijas Nacionālā vēstures muzeja Etnogrāfijas nodaļas pētniece Astra Spalvēna un pārtikas tehnoloģe, Latvijas Biozinātņu un tehnoloģiju universitātes Pārtikas tehnoloģijas fakultātes docente unepētnieci Liene Ozola. Pārtika var būt tas, kas nenodarīs kaitējumu cilvēkam. Tas, kas nosaka, vai produkts ir ēdams, vai nē, ir tā ķīmiskais sastāvs un kā tas ir uzbūvēts. Vai varam uzņemt uzturvielas un organisms to var sadalīt. "Ne visas lietas, kas ir neēdamas, ir toksiskas, bet tas, kas ir toksisks, ir neēdams," norāda Liene Ozola. Piemēram, zāle nav toksiska, to varam košļāt, bet neuzņemsim ķīmisko komponentus, ko tā satur. Tikai patērēsim enerģiju. Šodien esam pieņēmuši, ka viss, kas uz šķīvja ir ēdams. Ēdiena gatavotāju atbildība ir zināt, kas ir ēdams, ka nē. Agrāk dekorēja arī ar neēdamām lietām. "Piemēram, renesanses laikā, ja pasniedza cepešus, ceptus putnus, to mēdza dekorēt ar iepriekš noplūktajām spalvām, iepriekš nocirstajām galvām, kas, protams, bija neēdamas. Šāda prakse bija," norāda Astra Spalvēna. Priekšstati ir laika gaitā arī mainīgi un varam arī iemācīties kaut ko ēst, mainoties apstākļiem, gan klimatiskiem, gan individuāliem. "Nesens piemērs par Latviju 90. gados, kad mainījās racions, kas ikdienā bija pieejams, par vīnu uzskatīja salds dzēriens, tam pretstats bija skābie vīni, kas visiem negaršoja un lika saviebties, šobrīd klasifikācija ir cita un citādā veidā domājam par garšām. Vai pirmās olīvas, mīdijas vai garneles, kas mūs uztrauca tāpat kā kukaiņi, kas ar acīm skatās mums pretī no šķīvja. Kādas tik nebija tās sajūtas, ko cilvēkiem izraisīja šie neredzētie produkti. Šobrīd esam savu attieksmi mainījuši. Sajūtas, mēģinot sev nošķirt, tas ir ēdams var neēdams, ir gan kultūras noteiktas, bet var būt arī individuāla patika un nepatika," atzīst Astra Spalvēna. Lai nošķirtu ēdamu no neēdama, svarīgi ir ne tikai bioloģiskie faktori, bet arī kultūras nosacījumi. "Kas mums šķiet nepieņemams kultūrā, nenozīmē, ka tas ir neēdams. Tas pat var būt kaut kas ļoti labs, vajadzīgs un veselīgs, bet  mums nav tradīcijas to ēst," analizē Astra Spalvēna. "Reizēm tie var būt arī simboliski apsvērumi. Piemēram, mums ir stārķi vai gulbji, ko neēdam. Bet renesansē, gan vēlajos viduslaikos šos putnus ēda. Kādēļ ne? Gan lielos putnus, gan dziedātjputnus Eiropā patērēja, arī Latvijā ēstas gan vārnas, gan baloži. Šobrīd vairs to nedarām. Mēs šiem putniem piešķiram simbolisku nozīmi - stārķis ir svētelis, gulbis ir romantikas simbols, mums ir miera balodis. Tādā veidā veidojas attieksme pret dzīvniekiem, putniem un mēs to sākam iedalīt. Piemēram, mājas mīluļos - suņos un kaķos, ko neēdam, vai trušos, kas ir tikpat pūkaini un mīlīgi, tomēr ēdami." "Otra lieta - vienmēr kultūras nosacījumiem ir vai nu pamats vai vismaz saistība ar racionāliem apsvērumiem. Ja iedomājaties brīdi, kad cilvēku pārtikai pieejami tikai savvaļas dzīvnieki, tad, ko varu noķert, to ēdu. Tajā brīdī, kad dzīvnieki ir pieradināti, kad tos jau audzē ar apsvērumu, ka izmantos pārtikai, arī priekšstats par gaļu ir citāds. Ja salīdzina stārķi ar broileri - kurš būs garšīgāks un vieglāk izmantojams pārtikā un kas būs vieglāk pieejams? Arī šādi apsvērumi pastāv," turpina Astra Spalvēna. Jēla gaļa cilvēku uzturā: iespējas un arī riski   Tartars, karpačo, suši ir ierasti ēdieni gan smalku restorānu ēdienkartēs, gan mājās pagatavojama uzkoda, bet visas minētās maltītes ir gatavotas no termiski neapstrādātas gaļas. Ēdieni no jēlas gaļas kopš senatnes ir ienākuši mūsu virtuvē, bet šodien, attīstoties pētījumiem pārtikas drošības jomā, mēs nereti ar aizdomām raugāmies uz šādu pārtiku. Kura dzīvnieka jēlā gaļa ir visbīstamākā, kura - droši lietojama uzturā un kurām cilvēku grupām ir jāuzmanās no šādas maltītes, par to saruna ar Pārtikas drošības, dzīvnieku veselības un vides zinātniskā institūta “BIOR” direktoru Aivaru Bērziņu. Vairāki zinātnieku veiktie pētījumi liecina, ka  cilvēces evolūcijas procesā vēl pirms neandertāliešiem, aptuveni pusotra miljona gadu senā pagātnē cilvēki ir uzturā lietojuši jēlu gaļu. Protams, tas ir saistīts ar pirmatnējā cilvēka prasmi iegūt uguni, kas, kā norāda populārzinātniskā interneta vietne „Science Daily”,  ir strīdīgs jautājums, jo daži pētnieki apgalvo, ka uguni sāka izmantot apmēram pirms 1,8 miljoniem gadu, savukārt citi norāda, ka tas bija pirms 300000 gadu. Lai vai kā, bet ir skaidrs, ka senie cilvēki to lietojuši vajadzības spiesti, bet  mūsdienās tā ir garšas un gaumes lieta. Zinot, cik lielu vērību mūsdienās pievēršam pārtikas drošībai, daļa cilvēku varētu  šausmās viebties par šādām barbariskām maltītēm, tomēr gan smalkos restorānos, gan paši mājās varam pagatavot tartaru jeb tatārmaizītes, kas ir sīki sakapāta liellopa vai zivs gaļa, ko pasniedz ar jēlu olu, vai karpačo – to pašu dzīvnieku ļoti plāni sagrieztu gaļu, vai, piemēram, mazsālītu lasi. Tāpēc skaidrojam, cik liela mērā jēla gaļa var vai nevar kaitēt mūsu veselībai? Ēdot pareizi glabātu un apstrādātu jēlas gaļu lielās likstās iedzīvoties nevaram, taču ir viens bet – ne visiem cilvēkiem šādas gaļas maltītes ir vēlamas. Aivars Bērziņš iesaka uzmanīties topošajām māmiņām un cilvēkiem  gados.  

Rīgā sākās restorānu nedēļa un apskatam restorānu piedāvājumus, tulkojam svešvārdus un labojam kļūdas ēdienkartēs. Atradām pašu īsāko un garāko ēdienkarti, kur garāko lasot vari jau vakaru sagaidīt!

The gang's all here again!Orlando returns this week along with journalists Aaron Mondry and Jena Brooker. Donna and Orlando speak with them about the trucking problem plaguing east siders in Detroit. Aaron and Jena's investigation found that almost one truck passes through the neighborhood adjacent to the Stellantis auto plant per minute, daily. This poses a serious air quality issue and residents want justice. To read the full story, click here.FOR HOT TAKES:HIDDEN MEMO WAS SUPPOSED TO STOP MICHIGAN PRISONERS FROM LINING UP IN THE COLD AND RAINBAILIFFS VIOLENTLY CLASH WITH HOUSING ACTIVISTS IN DETROIT TO EVICT A TERMINALLY ILL WOMANFollow us on Instagram, Facebook and Twitter.

This week's guest is legendary music producer and hotelier Chris Blackwell. From starting Island Records and bringing Jamaican singer Bob Marley to the mainstream to founding  the Jamaican luxury hotel collection Island Outpost, Chris has dedicated his career to celebrating Jamaica's vibrant culture and natural beauty. Learn why the Rock n Roll Hall of Fame dubbed him “the single person most responsible for turning the world on to reggae music” and about his stunning properties, which include the acclaimed GoldenEye Resort on Oracabessa Bay initially owned by James Bond author Ian Fleming. Melissa Biggs Bradley sits down with Chris to talk about his music career, his work as an innovative hotelier, and the role he played in the revival of Miami's South Beach.Melissa also shares her incredible knowledge and experiences in the Caribbean on another installment of Ask Melissa, answering listener questions about hotels, restaurants, shopping, and the best islands for different types of getaways. Read "The Islander: My Life in Music and Beyond" by Chris Blackwell Follow Melissa on Instagram.Learn more about Indagare Travel.  

From time to time I will offer a "cross-over" podcast that lists in both A Church Dismantled as well as Imagination Restor(i)ed. I do this as a way of acknowledging all of  my listeners--both subscribed and unsubscribed--but also to let those of you who are unsubscribed to the new podcast and the Center for the Study and Practice of Prophetic Imagination aware of some of what you will find there. You can check out the new Center and subscribe for 9.95 annually at https://centerforpropheticimagination.org.To subscribe to the new podcast and other resources for 9.95 annually go to https://centerforpropheticimagination.org

Cikos būtu jāceļās pirms izbrauciena ar ģimeni? Vai esi pamanījis, ka Kāruma sieriņi, gadu gaitā drastiski sarukuši? Un vissvarīgākais - vai tu jau nopirki autobusa biļeti uz Ventspils pilsētas svētkiem? Ja tava atbilde uz visiem šiem jautājumiem ir "Jā", tad tu laikam, joprojām esi pālī. Klausies, lai noskaidrotu kas tev ir jādara lai tiktu pie dāvanas no mums šajā nedēļas nogalē! Cover art - https://www.instagram.com/rottwang/ Audio apstrāde - Gatis Gavars Executive palīgs - Valts Anškens Seko mums šeit - https://www.instagram.com/eitanazija/ Pievienojies Facebook grupai - https://www.facebook.com/groups/2705724416375418 Kļūsti par Patronu - https://www.patreon.com/eitanazija

Devin: What do you see as your superpower, your stand-out skill that allows you to be effective at the great work that you’re doing?Naomi: I think my superpower is that ability to bring lots of people with lots of ideas and get them together so we can drive greater impact.Salesforce, the enterprise CRM giant, has launched a $100 million “Ecosystem Restoration and Climate Justice” fund. Naomi Morenzoni, the company’s senior vice president of philanthropy, joined me to discuss it. (Disclosure: I own a few shares of Salesforce.)Climate JusticeThe idea of climate justice is still emerging as a theme at the intersection of social justice and climate change solutions.“When we think about climate justice, we think about those who are hit first and frankly worst by the impacts of climate,” Naomi says. “And it’s those in our communities who are often furthest from success, who are having the greatest impact in these moments.”Her comments cause me to think of friends and colleagues living in Bangladesh, where 50 million low-income people live in areas that sea level may permanently flood before the end of the century.Naomi provides further context: If we want that healthy, prosperous society, we have to have an inclusive society. But at the foundation, we have to have a healthy planet. We have to make sure that our world, frankly, is not on fire because we're never going to be able to achieve any of those other goals that we've set out if we don't go after that first.The problem far outstrips available resources, Naomi says.“The funding that goes into this area is so small,” she says. “I think it’s something—only 2 percent of philanthropic funding goes to climate right now. If you look into community-led solutions by founders who are underrepresented, you’re looking at something like 0.6 percent. It’s abysmal.”Never miss an episode. Subscribe!Salesforce’s Ecosystem Restoration and Climate Justice FundSalesforce has made significant progress on sustainability, moving to 100 percent renewable energy. The company also sells a Net Zero Cloud that helps clients track and reduce carbon emissions. The CRM giant has already planted 43.5 million trees with a commitment to reach 100 million by 2030. The company’s environmental philanthropic efforts are the furthest thing from greenwashing.Around the world, just in recent memory, we’ve seen a measurable shift in so-called “natural” disasters. Naomi notes that what were once seasonal threats are becoming constant worries. “Over the last few years, the intensity, the velocity, the just frankly, the sort of onslaught of these climate-exacerbated disasters continued to pummel our community,” Naomi says. “When we were talking to our community partners, when we were talking to organizations like the Red Cross or Latino Community Foundation, they were saying, we need you in the climate fight.”“We have to move upstream; we have to get ahead of this as much as we can,” she adds.When Salesforce launched the new fund, it focused on three areas. Naomi enumerated them:First is just around climate and thinking about nature-based solutions, particularly what we call blue and green carbon sinks as a way to capture that carbon emission, making sure that we stay below that 1.5-degree tipping point. The second piece was around biodiversity, making sure that the systems in which these trees are being planted or restored are kept healthy as part of that strategy. The third pillar, which was important, was where this climate justice piece comes into play, is around livelihoods, making sure that we were supporting adaptation measures that were going to promote the economic climate and the climate resilience and community resilience side of this transition.Naomi shared some examples of the projects the fund is supporting with an eye toward ensuring that communities that grantors have often left out of these conversations have a seat at the table.One is our partnership with the National Fish and Wildlife Foundation. We've been supporting a project that they have in Port Arthur, and this is a community that historically has just been pummeled during hurricane season. During Hurricane Harvey, 70 percent of the houses there flooded. This is also a predominantly black community.This was a community that had been left out of a lot of these conversations, but they were feeling the impacts. So what we did with them is support a project that is a multi-stakeholder project where they're bringing the community voice into the conversation to co-develop solutions around restoration of the coastal lands. This is going to have a lot of different positive impacts. You're going to both be restoring the ecosystems so that you have that biodiversity regeneration. You're going to be creating jobs through that process and you're going to be making sure you're elevating the community voice in those solutions. The net impact really is that when that next hurricane comes through, you're going to be able to slow down the impacts of it. You're going to be building more environmental and community resilience into that system there.Naomi shared the story of another project the fund supported:Another great example organization that we're giving to is the World Resource Institute. We're supporting their land accelerator program in Brazil. This is really about training, technical assistance and mentorships for entrepreneurs who are going to be doing reforestation and restoration work on degraded lands in both Brazil and India. What I love about this project is it's really thinking about how you support livelihood, entrepreneurship.They help them figure out how to do pitch decks. How do you make sure that you can attract new funding from other investors, from impact investors? How do you get ready to be able to get a project into the carbon market so that you can be able to take advantage of the growth in that carbon credits?Here’s a third story she shared:Another great example is in an organization called Restor, and we're supporting a technical platform where they're using satellite imagery so that anywhere in the world you can go in and you can click in and say, “Okay, I live in Oregon. I want to know what projects are happening around reforestation in Oregon.”We, in fact, get hit all the time by wildfires. It's really bad during the summers in particular. You can go in, you can zoom in on a particular project. You can click in and say, “hey, do they need funding? Do they need volunteers? How far along is the project? Is the project doing what it said it was going to do?”So you have that verification opportunity and it's available really anywhere in the world.“We’re trying to think about a lot of different ways and interventions that we can be investing because frankly, it’s going to take everything,” Naomi says. “It takes all of us in this fight to advance that action.”“I think philanthropy has to be both the best and boldest risk-tolerant capital out there,” she says. “And it also has to be the patient capital.” In the climate space, corporations have invested billions and will invest trillions, but philanthropy will have to lead.“When I think about risk tolerance, you know, with an angel investor, I did some research once, and I think they expect like 5 to 10 percent of their portfolio in angel investing to hit,” Naomi says. “We expect way more out of our philanthropic portfolios. We expect results. You know, we fund programs, we fund outcomes, but we’re not always investing in the innovation, and we’re not always investing in the capacity building that’s needed.”Salesforce is working to change that dynamic.In this massive effort, Naomi draws on her superpower, which I’ll call leading collaboration.How to Develop Leading Collaboration As a SuperpowerNaomi used to think of her superpower as being able to bring order to chaos, but recently she’s begun to appreciate the way that could limit outcomes. She now sees herself bringing flow to the chaos that comes from having lots of people at the table.“I love a messy, chaotic situation, the energy, sort of the creativity that comes out of there,” she says.Today, she sees the power of collaboration. “It’s really about thinking about how might we take all of this energy, all of this creativity, all of these great ideas and get them to get together and get it all in a single path, driving towards a single outcome where we can have incredible impact.”She strengthened her superpower in 2020 by helping organize and implement Salesforce’s racial equality and justice commitment that came out of a company task force. “We thought about all the different parts of our business that needed to come together to think about how do we support racial equity? How do we support racial justice?” Naomi says, “We made bold commitments across our people, our philanthropy, our policy positions and our purchasing.”“That was a hard moment,” She says. “I’m going to be honest, like the emotions that I felt, the emotions our community was feeling, that sense of the magnitude of this reckoning was so big. How are we ever going to do enough?”The task force was deliberate about setting bold goals. The company published them on the website and is tracking its progress publicly.This project was a big win for Naomi, and she credits her ability to lead collaboration for getting it done.She offers some advice for leading collaboration effectively.“The approach that Salesforce comes from, when we think particularly about our community impact work, starts with listening like we don’t have all of the answers,” she says.“We have to listen to those who have the expertise,” Naomi says. “We have to listen to those with lived experiences. We have to listen to those who are closest to the challenge because honestly, they usually have the best solutions.”She offered a compelling example of listening and learning. In the reforestation effort around the world, one of the significant challenges is around seeds—collection, storage, and then getting saplings out of them. “But what’s not clear is exactly the right intervention.”After listening to the experts, Naomi and the team identified a pivotal spot to invest some philanthropic capital. “We funded in Hawaii a technician who’s going to sit down with the expert in that area around a particular tree that’s critical to that ecosystem. And we’re going to support that training and the passing down of that knowledge.”She also said the fund would try several things and recognize that some would fail. “Let’s learn from it. Let’s learn from where we failed.”By following Naomi’s example and her advice, you can make leading collaboration a superpower that will enable you to do more good in the world. Get full access to Superpowers for Good at devinthorpe.substack.com/subscribe

Dr. Nadina Galle is joined by Dr. Thomas Crowther, founder of Restor and the Crowther Lab at ETH Zürich to discuss why his early obsession with snakes sparked a fascination with ecology, why he struggled in school, how one professor changed the trajectory of his career, why publishing the notorious "trillion tree paper" was the "best and worst week" of his life, what he's learned about nuanced yet effective science communication, and how his Restor platform, the "Google Maps for Nature", will create transparency in global landscape restoration, making his life's vision — a reality. Follow Nadina and the Internet of Nature Podcast on all social platforms: Instagram: https://www.instagram.com/internetofnature_ LinkedIn: https://www.linkedin.com/in/nadinagalle/ Twitter: https://twitter.com/earthtonadina

Clara Rowe is the CEO of Restor, a science-based open data platform to support and connect the global restoration movement. A conversation about technology, transparency, and bioacoustics in our transition to regeneration. ---------------------------------------------------Join our Gumroad community, discover the tiers and benefits on www.gumroad.com/investinginregenag. Support our work:Share itGive a 5-star ratingBuy us a coffee… or a meal! www.Ko-fi.com/regenerativeagriculture----------------------------------------------------What if every restoration project, which could be a farm, a forest, or a wetland, is registered on a science-based open data platform, and thus the progress or lack of it is made transparent for all of us to follow? Why is it important to talk about nature restoration now? What is bioacoustics and what is its potential concerning regeneration? Where else should we look apart from carbon?More about this episode on https://investinginregenerativeagriculture.com/clara-rowe.Find our video course on https://investinginregenerativeagriculture.com/course.----------------------------------------------------For feedback, ideas, suggestions please contact us through Twitter @KoenvanSeijen, or get in touch through the website www.investinginregenerativeagriculture.com. Join our newsletter on www.eepurl.com/cxU33P. The above references an opinion and is for information and educational purposes only. It is not intended to be investment advice. Seek a duly licensed professional for investment advice.Support the show Support the show (https://www.gumroad.com/investinginregenag)

Ik pa laikam raidījumā pievēršamies arī ēdiena vēsturei. Ēšana tiešām ir būtiska dzīves sastāvdaļa, tā ir ne tikai ikdienas nepieciešamība, bet svētki, statusa apliecinājums un tradīcijas. Skaidrojam, kāpēc reizēm pavārgrāmatās un līdz ar to mūsu ēdienkartē sastopami "viltojumi" - ēdieni, kas izklausās daudz smalkāk, nekā tie patiesībā ir. Kara laika, padomju gadu trūkuma un pat mūsdienu politisko embargo radītie izaicinājumi restorānu ēdienkartēs. Kāpēc bruņurupuču zupā nemaz nav bruņurupuču un kā sastāvdaļas viltoja trūkuma laikos, skaidro Latvijas Universitātes Humanitāro zinātņu fakultātes vadošā pētniece, ēdiena kultūras pētniece Astra Spalvēna. Zobu emalju varētu stiprināt īpaši materiāli Cilvēka zonu emalja visu mūžu ir pakļauta intensīvai slodzei, tā ar gadiem zaudē īpašo kristāla pārklājumu, kas padara zobu tik izturīgu. Nesens atklājums norāda, ka sintētiskā emalja ir spēcīgāka par dabisko, kas ir cilvēka organismā stiprākais kaulu materiāls. Vai šāds materiāls varētu mazināt zobu labošanas nepieciešamību? Jauna sintētiskā zobu emalja ir cietāka un stiprāka nekā dabiskā – ar šādu skaļu virsrakstu zinātniskas tehnoloģijas interneta vietnē tika ievietots raksts par to, kā, sadarbojoties ķiniešu  un amerikāņu zobārstniecības  speciālistiem, ir izdevies radīt  jaunu  zobu emaljas analogu, kas izstrādāts, lai precīzi atdarinātu bioloģisko zobu cietā mineralizētā ārējā slāņa sastāvu un struktūru. Speciālisti apgalvo,  ka jaunais materiāls demonstrē izcilas mehāniskās īpašības un esot daudz izturīgāks, salīdzinot par mūsu dabisko zobu emalju. Vai šī ir revolūcija zobu labošanā, to skaidrojam turpmākajās  minūtēs. Vispirms attālināti ierakstītā sarunā ar zobārsti Rīgas Stradiņa universitātes Zobārstniecības fakultātes docenti un pētnieci Ilzi Maldupu runājam par to, no kā sastāv zobu emalja un kas ietekmē emaljas īpašības.

Dr. Nadina Galle is joined by Clara Rowe, CEO of Restor, to discuss why ecosystem restoration and conservation are crucial for protecting Earth's biodiversity and achieving climate mitigation goals, how restoration has the potential to draw down about 30 percent of accumulated global carbon emissions, why the biggest impacts are felt at the local scale, and why with the right data, along with full transparency, local restoration projects can now connect to the world's first open-source platform for global restoration action. Restor is founded by ETH Zurich's Crowther Lab in collaboration with Google and was a finalist for the Royal Foundation's 2021 Earthshot Prize and is an official partner of the UN Decade on Ecosystem Restoration. Follow Nadina and the Internet of Nature Podcast on all social platforms: Instagram: https://www.instagram.com/internetofnature_ LinkedIn: https://www.linkedin.com/in/nadinagalle/ Twitter: https://twitter.com/earthtonadina

We are continuing the annual pattern of reflection on Worship. This year we look at the formative aspects. This is difficult because our culture tells us to discover (or create) our identity. This opposes our call to be formed in Christ–likeness. Many cultural commentators have pointed out these problems but often fail to give compelling alternatives. To find answers, we will look at the imaginative retellings of the history of Israel that the early Apostles used in their preaching. Then we will consider tangible practices for reimagining the stories that shape us today.

생태학자 토마스 크라우더는 "생물다양성은 지구 생명과 오염된 지구를 살릴 열쇠이다"라고 말합니다. 숲의 복구에 관한 그의 연구가 대서특필되면서, 유엔의 '1조 그루의 나무 심기 운동'이 시작되었습니다. 크라우더는 누구든, 어디서든 지구 생태의 다양성 복원을 도울 수 있는 광범위하고 정보성 있는 플랫폼인 Restor를 소개합니다.