Podcasts about Seman

Paula Brito Medori, Porto, 1962. Licenciada em Filosofia pela Universidade Católica Portuguesa, especializou-se em comunicação cultural, tendo construído uma carreira sólida na área da imprensa e dos museus. Atualmente, é responsável pelo Gabinete de Comunicação do Atelier-Museu Júlio Pomar, no âmbito da EGEAC. Entre 2011 e 2019, exerceu a mesma função no Museu Nacional de Arte Antiga, onde coordenou campanhas de grande impacto, como “Vamos pôr o Sequeira no lugar certo”, uma das mais bem-sucedidas angariações de fundos para aquisição de património em Portugal. Antes de se dedicar à comunicação institucional, dirigiu e chefiou redações em diversas publicações culturais e científicas, incluindo as revistas L+arte, Arte Ibérica e QUO, bem como a Agenda Cultural de Lisboa. Trabalhou dez anos no jornal Semanário, tendo sido editora das secções Sociedade e Cultura entre outras funções.Links: https://www.ateliermuseujuliopomar.pt/museu/equipa/ https://www.publico.pt/2011/03/16/jornal/portugal-tem-espaco-para-as-revistas-de-arte-21561148 https://baimages.gulbenkian.pt/images/winlibimg.aspx?skey=&doc=178069&img=14522 https://www.researchgate.net/figure/Luiz-Teixeira-de-Freitas-e-Paula-Brito-Medori-MNAC-MC-2015-Fotografia-de-Paulo-Garcez_fig5_311342533 https://observador.pt/2015/10/01/ja-foi-roubado-um-dos-quadros-expostos-na-rua/ https://fundacaojuliopomar.org/wp-content/uploads/2020/05/paula_brito.pdf https://www.publico.pt/2015/12/23/p3/noticia/as-replicas-da-exposicao-comingout-vao-a-leilao-1824980 http://www.museudearteantiga.pt/exposicoes/vamos-por-o-sequeira-no-lugar-certo https://fuel.pt/2015/mnaa/sequeira/ Episódio gravado a 12.02.2025 Créditos introdução: David Maranha - Flauta e percussão Créditos música final: Here Comes The Summer · The Fiery Furnaces EP ℗ The Fiery Furnaces Records Released on 2005-01-25 http://www.appleton.pt Mecenas Appleton:HCI / Colecção Maria e Armando Cabral / A2P / MyStory Hotels Apoio:Câmara Municipal de Lisboa Financiamento:República Portuguesa – Cultura / DGArtes – Direcção Geral das Artes © Appleton, todos os direitos reservados

*Podporte podcast Dobré ráno v aplikácii Toldo na ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sme.sk/extradobrerano⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Luxusná dovolenka, návšteva u Putina aj spor s Ukrajinou o tranzit plyn dokázali čosi nové: spojili opozíciu, a to vrátane hnutia Slovensko Igora Matoviča či Demokratov. Do toho sa objavil prieskum od NMS, ktorý naznačuje, že opozícia by dokázala poskladať koalíciu - ale tiež s Matovičom. Aké sú tam teda vzťahy a prečo? Tomáš Prokopčák sa v podcaste Dobré ráno pýta Petra Tkačenka. Zdroj zvukov: TA3, Facebook/Igor Matovič Odporúčanie: Dnes odporúčam text nášho kolegu Jána Krempaského Netúžila po pozornosti, hoci nás všetkých prevyšovala. Jedna z obetí štvrtkového útoku na gymnáziu v Spišskej Starej Vsi Mária Semančíková, zástupkyňa riaditeľky bola totiž Jankova spolužiačka. Vo veľmi úprimnom, osobnom a emotívnom texte tak spomína na to, akým bola človekom. – Všetky podcasty denníka SME nájdete na⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ sme.sk/podcasty⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Odoberajte aj audio verziu denného newslettra ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ SME.sk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ s najdôležitejšími správami na⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ sme.sk/brifing⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Al presidente de Jesús, Luz y Vida le acompañarán los presidentes de la Resurrección y la Vera Cruz en esta dirección interina que cesará cuando se produzcan nuevas elecciones

Jeho práca je snom mnohých – veď kto by nechcel vedieť čarovať! My sme však zvedaví, čo vytiahne u nás z čarovného klobúka. Alebo ten sa už dnes nenosí? Čím dokáže zaujať kúzelník v 21.storočí? Aj na to sa pýtala Eva Viteková Jaroslava Semana, ktorý sa kúzleniu venuje takmer štyri desaťročia.

Rýchly technologický vývoj a digitalizácia prináša do kyberpriestoru aj mnohé riziká. V ohrození môžu byť naše najcennejšie informácie a osobné údaje. Novela zákona o kybernetickej bezpečnosti, ktorá by mala platiť od januára 2025, má zvýšiť celkovú kybernetickú bezpečnosť na národnej úrovni. Ochrana osobných údajov a kybernetická bezpečnosť spolu úzko súvisia. O novinkách v týchto dvoch vzájomne prepojených oblastiach sme sa rozprávali s našou odbornou hostkou. Na otázky odpovedala seniorná právna expertka z AK SEMANČÍN & PARTNERS a zároveň predsedníčka Spolku pre ochranu osobných údajov – JUDr. Lucia Semančínová. Aký je súčasný stav ochrany osobných údajov na Slovensku? Ako je na tom Úrad na ochranu osobných údajov, ktorému ešte donedávna hrozil kolaps? Aké najčastejšie porušenia bezpečnostných opatrení pokutoval Úrad za posledný rok? Čo nás čaká v súvislosti s novelou zákona o kybernetickej bezpečnosti? Aké povinnosti pribudnú? Po novom sa bude zákon týkať cca 6 000 subjektov – ktorých napríklad? Ako sa zmenia sankcie? Na čo sa môžeme pripraviť už teraz? Čo odporúča podnikateľom v súvislosti s kyberbezpečnosťou a ochranou osobných údajov? JUDr. Semančínová býva pravidelnou lektorkou aj na odborných konferenciách, tá najbližšia o GDPR bude 12. –13. 6. 2025 (www.profivzdelavanie.sk). Poradca podnikateľa – denne monitorujeme a vysvetľujeme legislatívu. www.pp.sk

En este episodio, Cachorro nos habla sobre: 1st. Lo que aprendimos de la Seman 8: MIN tiene una debilidad grave, Jameis Winston (también) es el mejor QB en dos equipos, Ya nada nos sorprende sobre Patrick Mahomes, Kyle Shanahan necesita a su papá (y DAL de DIOS). 2nd. Un Super Bowl Matchup del que no hemos hablado. Analizamos a BUF y PHI y su crecimiento. …

OPEN HEAVENSMATALA LE LAGI MO LE ASO SA 29 SETEMA 2024(tusia e Pastor EA Adeboye) Manatu Autu: Faaleaga Taunuuga 4 (Destiny Destroyer 4) Tauloto -Tusi Paia–Filipi 3:19“O le malaia, o lo latou i‘uga lea; o le manava, o lo latou atua lea; o le mea latou te vivi‘i ai, o le mea e māsiasi ai lea; e loto i latou i mea a le lalolagi.”Faitauga – Tusi Paia – Faataoto 23:19-21I le faaiuga o la'u a'oa'oga o le mataupu ua taua i luga, o le tasi faaleaga taunuuga autū e toatele tagata e lē iloa, o le na'oai. O le na'oai o le amio ‘a'i e ‘ai ma inu tele. O tagata ‘ai tetele e lē mafai ona taofiofi le fia aai i taimi uma, ua fai le meaai ma a latou faamuamua - pei so latou atua, ma o tagata faapea e lē soifua umi.O le faafoe lelei o lau tausami e taua tele ma o le ala lea o le fai mai o le Tusi Paia I le Fa'ataoto 23:1-2 “‘Āfai lua te nonofo ma se ali‘i e taumafa se ‘ava, se‘ia e matuā mafaufau i mea ‘ua i ou luma; ma e tu‘u atu se polo i lou ua, pe ‘āfai ‘e te se tagata ‘ai tele;”‭‭E le o fai mai le fuaiupu ua taua i luga, o tagata fanaufouina e tatau ona fetagofi e tu'u moni lavā se naifi i o latou ua, leai, fai mai afai e lē mafai ona o latou pulea le ai tetele, tusa pe latou te nonofo I le laulau ma alii sili, ua o latou faia lava e i latou lo latou faasalaga. O loo faamatala mai i le Tusi Paia ia i tatou e ui lava o Tanielu ma ana uo o nisi na filifilia e aai i lea aso ma lea aso I mea taumafa a le tupu, na pulea lo latou fiaaai ma filifili ia aua ne'i fa'aleagaina i latou i meaai. Na o latou filifili e ava i le Atua e ala i le sui o a latou meaai, ma na faamamaluina i latou e le Atua e taui ai i latou (Tanielu 1:1-21).O le tofi o Esau na fa'aleagaina e se ipu meaai; na o le tasi le ipu meaai na mafua ai ona aveesea lona igoa mai le lisi e masani ona o tatou talanoa i ai - o le Atua o Aperaamo, Isaako ma Iakopo. Semanū e lē i ai le igoa o Iakopo a'o Esau, peita'i ua lē mafai ona taofi lona na'omeaai, ma maimau ai lona tofi o le ulumatua (Kenese 25:29-34).O nisi tagata matutua e tausasami i ‘aiga uma e tolu o le asō, ti o le taeao, aiga o le aoauli ma le afiafi, va-i-‘aiga, ma toe aai a o le'i momoe. E faafefea ona maua lou malosi e ala ai i le vaeluaga o le po mo taua fa'aleagaga pe afai e tumu lou manava i meaai ua tau lē mafai ona e tu? E toatele tagata e maliliu laiti ma fa'apu'upu'u ai o latou olaga aua ua soona aai tetele. Ua aai e faaleaga ai o latou soifua maloloina, ma i'u ina maliliu ai. Aua ne'i faapea oe.Le au pele e, e tatau ona e tausami tau lava o le taimi e manaomia, ma ai tau o le tele e manaomia e lou tino e ola ai. A tele tele lau tausami, o le a e maua I le tino vaivai, ma lē lava sou malosi e fai ai feau e atia'e ai oe ma lou aiga. O i latou e atua i o latou manava - lona uiga e pulea e le ‘ai - e i'u I le faaleagaina, pule i lau tausami.Tatalo.Tamā faamolemole aua ne'i e fa'atagaina lo'u fiafia i mea tausami e fa'aleagaina a'u, i le suafa o Iesu, Amene.

Los Denver Broncos recibirán su primer juego en casa ante los Pittsburgh Steelers en un duelo que pinta para ser dominado por las defensivas. En este episodio del Broncast, Jorge Tinajero les platicará de las claves para la victoria y más detalles de este encuentro. Deja en los comentarios tu pronóstico de este partido.See omnystudio.com/listener for privacy information.

This is a free preview of a paid episode. To hear more, visit www.enrakhoger.seMan har läst och hört om den här sortens sammanslutningar tidigare, men sällan har man kommit så nära inpå som i P1-dokumentären Sista dansen på Fårö av Jannike Åhlund. Ett gäng ur kultureliten samlas varje sommar på Fårö med vilda fester till gryningen och nakenbad på öde stränder. Det är författaren Lennart Hellsing, musikern Georg Riedel, skådespeler…

OPEN HEAVENSMATALA LE LAGI MO LE ASO TOONAI 3 AOKUSO 2024(tusia e Pastor EA Adeboye) Manatu Autu:   - O a'oa'iga e fuafuaina lou lumana'i (Discipline ‘Shapes Your Future) Tauloto -Tusi Paia– Eperu 12:11 ‘O a‘oa‘iga uma fo‘i a o i ai, e lē manatu i ai o se mea e ‘oli‘oli ai, a o le mea e fa‘anoanoa ai; ‘ae mulimuli ane e fua mai ai le fua o le amiotonu ē manuia ai ē ‘ua a‘oa‘oina ai'Faitauga - Tusi Paia: Kenese 25:29-34A o o'u i aoga maualuga, na fai mai lo'u faiaoga iā i matou, o tagata soifua uma lava na omai i le lalolagi ma avega o puapuagā mo i latou e fa'aaogā a'o le'i tuua le lalolagi. E mafai ona e filifili e fa'aaogā lau ato puapuagā a o e la'ititi, ia sa'oloto ai lou olaga pe a e matua, poo le taofi mau o puapuagā ae fai le saolotoga a'o laititi. Peita'i e tatau ona e malamalama, e mautinoa e te faaaogaina le aluga o puapuaga pe a e matua.Afai e te filifili e fa'aaogā lou aluga o puapuaga a'o e la'ititi, o le a e tuua oe lava I se olaga pulea malu puipuia. O le a e su'esu'e a o taa'alo isi, auai i leoleoga tatalo i po a'o fai pātī isi, ati'ae se tagata amio lelei a'o loo fai e isi le amioleaga ma faaputuputu mo le lumanai. a'o isi o loo fa'aalu uma tupe latou te maua. Fai mai le upu tauloto o le asō, o taimi o a'oa'iga e lē manatu o se mea e olioli ai peita'i e maua ai le filemu o le mafaufau I le lumana'i. O i latou e lē tuuina atu i latou lava i a'oa'iga a'o laiti o latou olaga, e mautinoa o loo faatali mai puapuaga mo i latou i le lumana'i. O oe e faia lau filifiliga, faataga lou tagata e ui i puapuaga o a'oa'iga i le taimi nei, poo le faasaga i le taui o le a'oa'iga mulimuli ane. Fai mai le Failauga 7:8 “E sili ‘ona lelei o le i‘uga o se mea i lona amataga. E sili ‘ona lelei o lē ‘ua ‘onosa‘i i lē ‘ua loto fa‘amaualuga.”E sili ona tāua lou i'uga na i lo'o lou amataga. E lē afaina pe e te sau i se aiga mativa, o le mea taulia aua ne'i e oti mativa. E lē afaina pe afai o oe sa leaga lou olaga toeitiiti a e alu i seoli; e taulia lou i'u i le ola e faavavau. Aua ne'i maimaua lou lumana'i i fiafiaga e gata I le taimi nei. O Esau na fia'ai ma ia fa'ataua ai lona tofi o le ulumatua mo se ipu polesi; na ia tia'ia manuia tu'u fa'asolo mo se taumafa e tasi! Semanū faapenei o tatou faapea; o le Atua o Aperaamo, Isaako ma Esau, peita'i na ave e Esau lona tulaga iā Iakopo ona o lona fia taumafa polesi. Atonu e te faapea mai sa valea Esau, peita'i e toatele tagata o loo amio faatasi ma Esau i le taimi nei. E i ai tagata semanū faapenei o avea ma perofeta iloga peita'i ua lē faataunuuina manuia ona o le lima minute o le faitaaga. O nisi e mafai ona latou maua ni pisinisi tetele peita'i ua maimau ona o le paie e galulue.Le au pele e, o le pologa o le ola pulea i a'oa'iga i le taimi nei e lē faatusalia i le taui e te selesele i le lumana'i. I le suafa o Iesu Amene.

Semanário Profundos (Gorongosa)

Seman 3 - Día 18

No período que acontece a SemanÁudio, a maior imersão em Áudio da América Latina em Áudio, na cidade de São Paulo, onde a SANTO ANGELO é um dos expositores, nosso podcast homenageia tanto o networking como o conhecimento que são compartilhados nesse tipo de evento. Afinal, quando vemos uma caixa de som, seja em line arrays de grandes festivais, seja em uma igreja, não enxergamos a engenharia, inteligência e sensibilidade que está por trás de cada uma delas. Para sabermos mais sobre esse assunto, a hostess Thais Andrade convidou uma das referências do setor, Alexandre Rabaço, para nos contar sobre suas experiências e como seguir seus passos nessa difícil carreira de operação e projetos de grandes sonorizações. Que tal agora ouvir o que ele tem a ensinar e compartilhar mais esse episódio do Podcast SANTO ANGELO com aqueles que querem viver essa profissão? Também não esqueça de nos avaliar com 5 estrelas na sua plataforma de streaming preferida para que o nosso podcast chegue cada vez mais longe

É o tema da parceria da Antena 1/ suplemento Agrovida do Semanário Vida Económica. Vamos também olhar para os protestos de hoje dos agricultores em todo o país. Edição de Cláudia Costa

Na parceria com o Suplemento " Agrovida " do Semanário Vida Económica a entrevista ao presidente da EDIA - Empresa de Desenvolvimento e Infraestruturas de Alqueva, José Pedro Salema. Edição de Cláudia Costa

CONVIDADO: Maria Helena Costahttps://mariahcosta.com/Maria Helena Costa nascem em Aveiro em 1965. É cristã, conservadora, casada, mãe de três filhos e avó. É presidente da Associação Família Conservadora. Há cerca de 6 anos abdicou da carreira profissional para se dedicar à família e, quase exclusivamente, a pesquisar e estudar a ideologia do género/os seus efeitos nas crianças e o que está por detrás dessa tentativa de desconstrução sexual, pessoal e socialEscritora de várias obras já editadas, entre as quais: Identidade de Género – Toda a Verdade (2019), #éhoradospais – Uma defesa do superior interesse das crianças (2020) e Feminismo Tóxico (2022), escreve também artigos de opinião no Observador, no Semanário Sol e em alguns sites, blogs e jornais on-line.___ ___ ___ ___ ___ ___ ___ ___ ___ ___ ___ Se desejas contribuir para o canal podes fazê-lo utilizando uma das opções abaixo:Muito obrigado pela tua ajuda!-Torne-se membro do nosso canal: https://www.youtube.com/channel/UCPvHjnk3mt4jrGSvQkUSBWA/join-PIX: 11716796709-MBWAY: +351 915167672-Paypal: https://www.paypal.com/donate?hosted_button_id=H6PFSR9EE9T5L-Bitcoin Address: 15LCdXiRWBZGVFtFLU2Riig7poZKDQ35L3-Ethereum Address: 0x69f7f2732CB0111c249765ea5631fC81dFF23dB4___ ___ ___ ___ ___ ___ ___ ___ ___ ___ ___ ANFITRIÕES:Rodrigo - Instagram https://www.instagram.com/rodrigofrontMarco - Instagram https://www.instagram.com/marcoacpinheiro/___ ___ ___ ___ ___ ___ ___ ___ ___ ___ ___ CONTATO: zugapodcast@gmail.com___ ___ ___ ___ ___ ___ ___ ___ ___ ___ ___ O Zuga Podcast é uma produção original Estúdio Zuga Produções Audiovisuais.Estamos em Vila Nova de Famalicão - Braga - Portugal.Para maiores informações:E-mail: estudiozuga@gmail.comTelemóvel/Whatsapp: +351 914374850

For today's episode, we read The Energy Conspiracy by David C Seman, vanity published in 1981. This was requested by our patron beastwiththeleast, who had this to say: "Here's to another year of Terriblo's blessings and curses. I hereby submit my patron book request for you guys to read at some point next year...I haven't read the book in full, but I skim-read a few of the extremely short chapters. It looks like the sort of thing Ted Cruz would badger his wife into reading to him as a bedtime story. Please enjoy (tolerate? choke down?) this word salad tossed with right-wing dystopian elements, baffling typos, half a pound of cheese wrapped in aluminum foil, and dry-ass dialogue in place of croutons. BYOB." Thanks for the recommendation, beastwiththeleast. We applaud your efforts in finding us an out-of-print book and digitally rendering it for ease of reading - truly a gentleman and a scholar! In addition to our usual barnyard language, today's episode includes discussion or mention of: THE GUB'MINT in the vein of authoritarianism and some conservative and libertarian viewpoints around energy.

Today's episode, we have chosen an email from a listener, who encountered a man whom he thought was dead a month ago. Little did he know that what he saw was an ethereal being known in some cultures as the Hantu Raya. An entity that provided wealth and protection back in the old days but can be harmful and destructive if not taken care of and passed on properly. Even to this day, tales are still heard of people practising the dark arts and keeping djinns to do their bidding. Be it for eternal beauty, power, or generally superficial success; these spirit entities could only latch on to their new owner if their previous owners have died. There is a heavy price to pay, though, and woe to those who are stuck with them. If you would like to drop us feedback or have any stories to share, email us at latenightmysteries@gmail.com.    Alternatively, you may send them to our social media platforms on Instagram: https://www.instagram.com/latenightmysteries Facebook: https://www.facebook.com/LateNightMysteries TikTok: https://www.tiktok.com/@latenightmysteries YouTube: https://www.youtube.com/channel/UCYeg3nLF4mexguxo7RMPkOw  Please don't forget to FOLLOW and SHARE our podcast on Spotify and all our social media platforms, as mentioned. --- Send in a voice message: https://podcasters.spotify.com/pod/show/latenightmysteries/message

In this captivating episode of Eye on Franchising, join me as I welcome Chris Seman, President of Strategic Franchise Systems. We explore Chris's unexpected journey into franchising and his reflections on the challenges and rewards of the industry. Don't miss this engaging conversation on the A to Z's of franchising! - Unexpected journey into franchising- Vast opportunities in franchising- Benefits of scaling a business- Low-cost franchise opportunity with Caring Transitions- Specialized services in painting industry ---Ready to watch these great conversations? Come check out a few videos have have and give me a follow!https://www.youtube.com/channel/UCwoAdrkPZmveJt5AQRDk8WA---Lance GraulichFranchise Consulting Services from ION FranchisingEye On Franchising

On Argentina's historic election.   Historian of populism and anti-populism Ernesto Seman tells us what is happening in Argentina amidst severe economic crisis. The radical libertarian madman Javier Milei failed to win, and a second-round runoff will be needed, but politics has changed irreparably. The establishment right has been outflanked, while the left-populism of 'Kirchnerismo' is in crisis.   We discuss: What is 'Peronism' and how does it occupy so much political space? How does Milei appeal to informal workers using market ideology? What is distinct about Latin American populism? How is anti-populism used to denigrate the masses? What is the role of nostalgia for the golden age in Argentina? Reading: In Chile and Argentina, anti-populist politics is failing, Ernesto Seman, FT Breve historia del antipopulismo (Brief History of Antipopulism), Ernesto Seman Ambassadors of the Working Class, Ernesto Seman Javier Milei is not done yet, Alex Hochuli, Unherd Javier Milei is not a South American Trump, Alex Hochuli, Unherd Links: /367/ Don't Pay Them Back ft. Jerome Roos /189/ Pink Tide Paradoxes ft. Fabio Luis /93/ Hot Chile and Other Neoliberal Failures ft. Pablo Pryluka

Semanário Mensageiro de Bragança distinguido com o Prémio Gazeta 2022 para a categoria de imprensa regional .

Regarding lighting of the candles on Rosh Hashana night. Let's begin with our scenario this year, where the Holiday is on Friday night which coincides with Shabbat. So therefore, the ladies would light candles like they light very Friday night eighteen minutes before sunset, and they would make a Beracha, ‘Lihadlik Ner Shel Shabbat Viyom Tov.' They would add Yom Tov because of the Holiday. That would be, 18 minutes before sunset.Regarding, Saturday night, which is the second night of Yom Tov, ladies are also required to light candles. The question is, when do they light candles on the second night of Yom Tov? Halacha says, it's most proper to light them when the men come home from Shul, right before you sit down to have the meal. At that time, the ladies should go to the candles and light them. They make the Beracha on the second night, ‘Lihadlik Ner Shel Yom Tov', as it's obviously no longer Shabbat.One has to keep in mind, that on Saturday night, you can only light candles from an existing flame. So therefore, one has to prepare an existing flame, a candle that is there which was prepared in order to take the flames. But there is a problem, that many people are not aware of. After the lady lights the candles from the existing flame, sometimes just without thinking she blows it out. Or she shakes it out. According to the Halacha, it's definitely forbidden to extinguish candles on Yom Tov. While it's permissible to light from an existing flame, but to extinguish is for sure forbidden. So you have to tell them, to very carefully just place it down and to let it go out by itself. But not to shake it, and certainly not to blow it out on the holiday.There is no Shehechiynau made at the time of Hadlakat Nerot. The ladies rely on the Shehechiynau that is made on the Kiddush.Now once already we are on the subject of Nerot, we have a custom that‘s brought down in Halacha, that since this Friday night is also Yom Tov, so we shouldn't say ‘Bame Madlikin'. We shouldn't say Bame Madlikin even though normally every Friday night we say ‘Bame Madlikin', which discusses how to light candles, and what oils are kosher, and what wicks are kosher, and which ones are not kosher. It's our custom to read it every Friday night. However, we skip it when a holiday comes out on a Friday night. Different reasons were given. One reason is because, not all the laws are the same on Shabbat as Yom Tov regarding kosher wicks and oils. So therefore, since the laws vary from Shabbat to Yom Tov, so we skip it. Other reasons are also brought down in the Mishna Berura in Seman 270.Lastly, going back. regarding making the Beracha on the Nerot Shabbat. There is a Machloket (argument) as to which comes first. The lighting or the blessing? Some make the Beracha first, which would make logical sense. The logic being always to make the Beracha and then perform the Mitzvah. Others light first and then they make the Beracha. The logic there is because they hold that making the Beracha brings on acceptance of Shabbat, and how could you light the candles if it's Shabbat already? But that logic would apply for Shabbat, but on Yom Tov everybody would agree, you should make the Beracha first and then light. It's because you are allowed to light on Yom Tov. So therefore, the Beracha is not an acceptance of anything. And therefore, it's proper to make the Beracha ‘Lihadlik Shel Yom Tov' first, and then to light. This applies even to those who light first the rest of the year. That's for Shabbat. However, for Yom Tov, it's proper to make the Beracha first and then light.

In today's episode of FranchiseU!, Kathy sits down with Christopher Seman with Strategic Franchising. Seman's successful career demonstrates how staying focused on a franchisee's desires benefits everyone, regardless of brand. Before Seman's success leading Strategic Franchising he previously served in various senior executive positions, including President of Caring Transitions, and Vice President with Mr. Handyman International. Seman is a firm believer in franchising and the franchise model, having gained this belief through his experience as a franchise executive and by owning his own franchise. Seman owned and operated a successful Mr. Handyman franchise and knows firsthand the critical importance of having a world-class training, marketing, and operational support programs in place for franchise owners at all levels of the system. After five years of amazing growth and success with Caring Transitions, Seman was promoted to COO/President of Strategic Franchising Systems to help spread his ideas and proven systems across all five Strategic Franchising brands.

-Derrama económica será de 160 mmdp en Semana Santa-Fallece el músico y compositor japonés Ryuichi Sakamoto-Más información en nuestro podcast

Chris Seman is the President of Strategic Franchising Systems. #chrisseman #strategicfranchisingsystems #president #tsc #gogetit Social Media Links Youtube Channel youtube.com/c/ChipBakerTheSuccessChronicles LinkedIn http://linkedin.com/in/chipbakerthesuccesschronicles Facebook- Profile https://www.facebook.com/tscchipbaker Facebook- Page facebook.com/chipbakertsc Instagram https://www.instagram.com/chipbakertsc/ Twitter twitter.com/chipbaker19 TikTok tiktok.com/@chipbakertsc Linktree https://linktr.ee/ChipBakerTSC Online Store http://chip-baker-the-success-chronicles.square.site/ Chip Baker- The Success Chronicles Podcast https://anchor.fm/chip-baker

Christopher Seman is the president of Strategic Franchising Systems, which is a portfolio of established companies that provide cost-effective, home-based franchises with powerful marketing systems to help generate maximum income and profits. Their esteemed businesses include The Growth Coach, Caring Transitions, Fresh Coat, TruBlue, and Pet Wants (mobile and store units). About Strategic Franchising Systems: https://strategicfranchising.com Tired of your job? Thinking of starting or buying a business? Take our Biz Quiz to filter through over 10,000 business opportunities today! https://www.vettedbiz.com/quiz-test/ Need help finding the right franchise? Click here: https://www.vettedbiz.com/franchise-search/ 00:00 Introduction 01:29 About Christopher Seman 09:13 Q&A - How much money does it cost to open a Caring Transitions Franchise? 16:38 Q&A - How do you divide your brand? 20:39 Q&A - How do you track the sales of your franchisees? 28:22 Concluding Thoughts #ChristopherSeman #StrategicFranchisingSystems #FranchiseFindings If you are looking for more information, you can connect with us through our networks: https://www.vettedbiz.com/ https://www.linkedin.com/company/vettedbiz/ https://www.facebook.com/vettedbiz https://www.tiktok.com/@businessandfranchiseinus We partner with Fund My Franchise to give you the best “one-stop source” for all your funding needs. Knowing which option is best suited for you and your business is their specialty. Whether you use our Self-Directed 401(k), allowing an entrepreneur to use qualifying retirement monies to capitalize a business, and/or traditional Debt Funding, utilizing Unsecured Lines of Credit (ULOC) or Small Business Administration (SBA) Loans, they are here to help you realize your entrepreneurial dream. Don't let bad credit stand in your way. They can help with credit repair. Click the link in the show notes to apply for a no-obligation, no-charge consultation with one of their Senior Consultants: https://share.hsforms.com/1hkqew4n2S7ap6o8z1OqBIQ4e0xw

OPEN HEAVENSMATALA LE LAGI MO LE ASO TOONAI 28 IANUARI 2023 Manatu Autu:  Na o le tasi le measesē  (Just one mistake) Tauloto – Tusi Paia: 2 Korinito 2:11‘ina ne‘i ‘ole‘olegia i tatou e Satani; auā tatou te lē vālea i ana togafiti'. Faitauga - Tusi Paia: 2 Samuelu 11:1-27 Upu FolafolaE toatele Kerisiano ua manatu e mafai a ona pauū ma toe tutū pe a manana'o ai. E masani ona ou fai atu o manuia e mafai ona pepē a'o mā'ila'ila e tumau. E mafai ona e faia se agasala ma faamagalo oe e le Atua a'o le taui o lau agasala e ola pea ma oe i aso uma o lou soifua tusa fo'i pe uma lou soifua e ola pea le taui. Na o le tasi le measesē ae mafai ona mafua ai faafitauli ogaoga mo lau fanau e o'o lava ia i latou e le'i fananau mai. I le Kenese 16:2 na fa'aoso e Sarai Aperaamo e momoe ma lana auauna fafine ma e o'o mai i le aso nei o loo mafatia pea le lalolagi I le measesē lenei e tasi. I le Kenese 25:29-34 e tasi le faaiuga sese na fai e Esau na ia faatau lona tofi o le ulumatua ma e tatou te o'o atu I le Kenese 27:30-40 fai mai le Tusi Paia e ulufale atu Esau ua ulufafo ese atu lona uso ma ave lona manuia. Na fa'atauanau Esau I lona tamā mo se manuia o totoe mo ia, ma na faapea atu Isaako i lona atalii e manuia lavā ia, o lana pelu e ola ai peitai e auauna ia i lona uso. Na mafua lea ona o le measesē e tasi. I le 2 Samuelu 11 na fai e Tavita se measesē na fanau mai ai le tele o isi sese. O lona sesē na nofonofo I lona fale I le taimi e o atu ai tupu i le taua. Semanū e le vaai Tavita I le fafine aulelei a'o taele ma faaosoosoina ai ia pe ana lē nofonofo i le fale. E tatau ona e fesili “Aisea ua autilo ai Tavita i le fanua o le isi tamaloa?” A e fa'ataga I le tiapolo se inisi na te le avea na o se maila peitai e alu a le tiapolo e lē toe taofia. E le'i umi ae auina atu e Tavita ana auauna e aami le fafine i lona fale. Na to le fafine (tulou) ma ina ia nanā lilo le agasala na taupulepule Tavita e fa'ao'o le oti ia Uria lona toalua. Na auina atu e le Atua se perofeta e ta'u iā Tavita e lē mavae le pelu ai lona aiga. E o'o mai i le aso nei e le o mavae le pelu mai Isaraelu. Na amata i le measesē e tasi o le tafao ae lē faia ona tiute. O nisi kerisiano ua manatu e lē afaina le momoe ae le tatalo. A'o le'i feala i latou i le isi aso ua tu'u e le tiapolo mailei e fai ma fa'asalāvei I o latou olaga. O le tulaga faanoanoa e manatu le tagata o faigata ona nofo I luga e tatalo o se faigata masani ma fa'aauau ai pea le moe ae le nofo I luga e tatalo I taimi tatau. Le au pele e, aua e te faatamala i togafiti a le fili o loo fealuai e saili se tasi e aina e ia (1 Peteru 5:8). Pau le avanoa e manaomia e le tiapolo o sina measesē se tasi. Aua ne'i e avea se fa'atagaga I le tiapolo. I le suafa mamana o Iesu Keriso.Amene

"O práci som premýšľal tak, že na to, aby som zarobil peniaze, musím veľa robiť. Až potom si zaslúžim odmenu a odpočinok." Vlado Seman zmenil pohľad na svoje podnikanie. Jeho práca mu umožňuje pracovať diaľkovo. Precestoval niekoľko krajín a popritom rozvíjal svoje podnikanie. Aké je "podnikanie z pláže"? Čo si na svojej ceste uvedomil? Čo mu pomohlo zmeniť jeho myslenie a nemať výčitky? Vďaka čomu sa mu znížili náklady? Vypočujte si novú epizódu, ktorou vás bude sprevádzať známy hlas z reklám a voiceoverov :)  

SEMAN 2 | Vengan Y Vean: Mira lo Santidad de la Vida | Julio Varela by

OPEN HEAVENSMATALA LE LAGI MO LE ASO TOONAI 14 IANUARI 2023 Manatu Autu:  Ua na o le Alofa tunoa (Only by the Grace)  Tauloto – Tusi Paia: Ioane 15:16‘Tou te le‘i filifilia a‘u, ‘ae na ‘ou filifilia ‘outou ma ‘ou tu‘uina atu ‘outou, ‘ia ‘outou ō ma ‘ia ‘outou fua mai ni fua, ma ‘ia tumau o ‘outou fua; ‘ina ‘ia foa‘iina atu ‘iā te ‘outou e le Tamā mea uma lava tou te ole atu ai ‘iā te ia i lo‘u igoa...'  Faitauga - Tusi Paia: Roma 9:15-26 Upu FolafolaUa manatu nisi ua faia e le Atua mea tetele ma lelei mo i latou aua o se tulaga ua alagātatau ma ua agava'a i ai. I o latou manatu auā ua tele lo latou aogā I le Atua ua tatau fo'i la ona faamanuia mai le Atua ia I latou. Talitonu mai ma le faamaoni o mea uma lava e faia e le Atua, e faia ona o lona lava suafa, e lē mo oe ae mo lona lava suafa ia faailoa atu ai lona mana. (Salamo 106:7-8) Aua e te fa'amaualuga. E mafai e le Atua ona fa'aaogā so'o se tasi. E i ai tagata o lo'o tatalo, suesue le Tusi Paia, sili atu lo latou agava'a na i lo'o oe, ae ua filifilia oe e le Atua ma e tatau la ona e loto faafetai ai. O lenei, afai tatou te maitaulia le amio leaga, o ai se o le a tula'i? (Salamo 130:3) A vaai tagata I mea o loo fai e le Atua i le Ekalesia RCCG e manatu atonu e faapitoa a'u. Pau le tulaga ese o a'u, na filifilia a'u e le Atua, aua mai lava i aso o o'u laititi na folafola e le Atua i lo'u tamā o le RCCG o le a so'o ai le lalolagi. E lē ona o a'u ae ona ua finagalo le Atua e faailoa le mamalu o lona suafa e ala i le elalesia lenei ma ua nā o lona alofa tunoa ua filifilia ai a'u e avea ma ta'ita'i o le ekalesia. Semanū na te filifilia se isi tagata auā o loo i ai e sili atu le agava'a ia te a'u peitai ua na o lona alofa tunoa ua mafua ai ona avea a'u ma tagata filifilia. Afai e te vaai I tagata o loo malelemo pea I le agasala, ‘aua e te faamasino ia i latou ona ua faaolaina lou agaga ma o loo e agai atu i le lagi a ia e tatalo I le Atua e laveaiina i latou e ala i lona alofa tunoa, e pei ona ia laveaiina oe mai lou agai atu i Seoli. Aua ne'i galo o le Atua o lo'o galue pea mo le viiga o lona lava suafa. O le alofa tunoa ua e maua ai faamanuiaga a le Atua. Atonu na manatu le fanauga a Isaraelu na vaeluaina e le Atua le sami ulaula ma malelemo ai Farao ma ana ‘au tau ona e faapitoa i latou i le finagalo o le Atua. Leai na faia e le Atua mo lona lava suafa. Ua na o i latou o ni tagata ua alofaina i le alofa tunoa o le Atua. Ua tautino mai ai Paulo I le tusi o Roma 9:17 ‘Auā ‘ua fa‘apea mai le Tusi ‘iā Farao, “O lenei lava le mea ‘ua ‘ou fa‘atū ai ‘iā te oe, ‘ina ‘ia ‘ou fa‘aalia lo‘u mana ‘iā te oe, ‘ina ‘ia ta‘ua fo‘i lo‘u igoa i le lalolagi uma lava.”' TataloTamā faafetai mo lou alofa tunoa i luga o lo'u olaga. Faamolemole aua lava ne'i faatagaina se mea e taofia ai a'u mai lo'u fiafia pea e ola fiafia i lou fesoasoani mai lou nofoalii o lou alofa tunoa. I le suafa mamana o Iesu Keriso, Amene. 

OPEN HEAVENSMATALA LE LAGI MO LE ASO TOONAI 10 TESEMA 2022 Manatu Autu: E pule le Atua I le fua tele mai (God controls fruitfulness). Tauloto – Tusi Paia: Kenese 29:31 ‘Ua silafia e le ALI‘I ‘ua ‘inosia Lea, ‘ona fa‘afanafānauina lea o ia e ia, a o Rasela ‘ua pā ia.'.  Faitauga - Tusi Paia: Isaia 54:1-8 Upu FolafolaO le Atua o ia e faia le faaiuga poo ai e fanafanau. I le Kenese 29:31 ina ua silasila atu le Atua ua inosia Lea ona ia fa'a fanauina lea o ia (tulou). O le Atua e filifilia po'o ai e fanau a'o ai e pa (tulou). Ou te talitonu ua avatu e le Atua lenei vaaiga i se tasi i le asō ina ia tu'u atoa lou talitonuga ma lou faamoemoe I le Atua ona ia fa'a fanafanauina lea o oe i le suafa o Iesu. Sa mana'o Rasela ia maua sana fanau peitai sa sesē le nofoaga na saili i ai. I le Kenese 30:1-2 sa fai Rasela ia Iakopo lona toalua e tatau ona ia avatu ni tama ia te ia, a leai o le ā oti. Ona tali atu lea o Iakopo iā Rasela po'o ia ea o le Atua? Fai mai Kenese 30:22-24 ua manatua e le Atua Rasela, ua fa'a fanauina ia. O le faamaoniga na fa'a fanauina e le Atua Rasela e ta'u mai ia I tatou o le Atua fo'i na ia tapunia lona manava. Ua ta'u mai e le Faaaliga 3:7 ia I tatou o le Atua na I ai le ki a Tavita. A ia tatala e leai se tasi e faamauina, a ia faamauina fo'i e leai se isi e talaia. O manava uma ua tapunia o le a faa fanauina I le asō I le suafa o Iesu. E lē afaina pe a manatu le tiapolo ua ia tapunia lou manava (tulou). O le ki a Tavita o le ki autu lea. Afai e tatalaina e le Atua lou manava e fa'alēaogaina uma galuega a le tiapolo. Peitai o le fanafanau e lē na o le maua o se fanau. E mafai na i ai manava o pisinisi, galuega, manatu lelei ma isi. I le Luka 5:1-7 sa fagota Peteru I le po atoa ae lei maua se i'a sa tapunia le manava / punāvai o manuia ia te ia seia o'o ina asiasi atu lē e i ai le ki a Tavita ma tatala manuia mo Peteru. E o'o atu I le isi faiva o Peteru I le ogasami loloto, o lē sa leai se i'a o lona faiva ua tetele le mau o lona faiva ua lē mafai ona ia ave uma i'a a ua tufa atu I isi faifaiva. A tatala e le Atua lou punāvai o manuia e te maua suiga lelei tetele e lē mafai ona e talitalia ma fa'aaogā na o oe. O le punāvai o ou manuia e ao ona matala I le masina nei I le suafa o Iesu. E lua mea e tatau ona e faia mo le Atua ia e fua tele mai. Muamua silasila I le Atua, na o le Atua lava mo lou manuia. E a'oa'oina oe e le Atua i mea e te fai faapei ona ia a'oa'o Peteru e lafo lona upega. Lona lua aua ne'i muta lou loto talitonu. Semanū e misi e Peteru lona manuia ona ua loto vaivai. E le'i loto e lafo le upega ae sa ia faia ona o le manatu I le fetalaiga a Iesu. Atonu ua toe o se aga e taunuu i se fesuiaiga lelei o lou olaga. Ua maea talaia e le Atua punāvai o manuia mo oe amata loa lou faiva ma ao lau seleselega. TataloTamā faamolemole tatala noanoataga o ou manuia mo a'u I le asō ma ia avea le masina lenei e iloga ai se suiga lelei mo lo'u olaga I le suafa pele o Iesu Keriso, Amene.

Película «Lucy» - ¡Vive en plena integridad y sé intransigente en tu deseo por la verdad!, con David Hoffmeister - Taller de película semanal en líneaVivir en plena integridad. Siempre decimos que si esa persona tiene integridad, tiene consistencia. Dicen lo que quieren decir, y quieren decir lo que dicen. Cumplen lo que prometen. Así que eso es lo que pensamos cuando pensamos en la integridad. Jesús tiene una definición más elevada de la integridad; él dice que la integridad es de la mente, y cuando te alineas con la unidad y la verdad, todo lo que piensas, dices, haces, sientes y crees estará alineado.Eso es lo que Jesús llama un milagro. Cuando todo lo que deseas, crees, piensas, sientes y percibes está en total alineación, te das cuenta de que el tiempo es simultáneo. Y te has equivocado completamente sobre el tiempo lineal porque nunca encontrarás integridad en la percepción del tiempo lineal. Podrías darte por vencido ahora mismo y decir, si voy a tener integridad, tengo que dejarlo todo. Todo lo que he percibido ha sido erróneo. No un poco equivocado. No proporcionalmente equivocado, sino 100% equivocado. Porque la alineación significa que sólo Dios es la causa y Cristo es el efecto, lo que hace que la causa y el efecto en el tiempo no tengan sentido.Disfruta de contenido profundo de Un Curso de Milagros y comentarios con la película «Lucy» por el maestro de UCDM David Hoffmeister y aprende a vivir en plena integridad, ser intransigente en tu deseo por la verdad.Puedes ver la introducción de la película en YouTube: https://youtu.be/5Vzr1WGdJlE.Si quieres saber más sobre Living Miarcles, y los Talleres de Película Semanales, mira aquí: https://bit.ly/Taller-de-peliculaBusca más información sobre David Hoffmeister y los próximos eventos aquí: https://un-curso-en-milagros.org/eventos/Taller de película grabado el sábado 18 de junio de 2022 en Chapala, México.

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latino-studies

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices

Recent global events have unmasked inequitable healthcare systems that disproportionately affect poor Latinx populations along the U.S-Mexico border. Professor Jennifer K. Seman's recent publication offers a brief insight into these inequities by approaching borderlands modes of care from a historical perspective to reveal how two vital practitioners of curanderismo – “An earth-based healing practice that blends elements of Indigenous medicine with folk Catholicism” (1) – served their communities to heal physical and societal ills at the turn of the twentieth century. Borderlands Curanderos: The Worlds of Santa Teresa Urrea and Don Pedrito Jaramillo (University of Texas Press, 2021) follows the biographies of these two Mexican folk healers as they traverse borders during a moment of increased nation-building, as they are implicated in the world of the spiritualist movement, and stand firm in their faith as they are wedged against professional modern medicine. Seman grounds the history of curanderismo in the cross-cultural exchange between European, Native American, and African heritages and practices that depend largely on the belief that there is a connectedness between the mind, body, and spirit. By utilizing institutional and non-institutional archives, newspaper accounts, and built environments in which Santa Teresa and Don Pedrito traversed and are memorialized, Borderlands Curanderos offers a detailed look at their lives. One major thread linking the curanderos is how they negotiated the state and state power during the early 20th century in Mexico and the United States. “It was their extraordinary responses to the failure of institutions that made Santa Teresa and Don Pedro threats – and, in some cases, assets — to the states and institutional authority,” (4) writes Seman. In other words, their medicine did not come from the state, the church, or professional medicine, as argued in her book, but rather from a distinct cultural practice that revitalized the sick. These two healers took on the insurmountable task of tending to people and geographies who were experiencing the aftermath unleashed by settler colonialism and enslavement; or, as Seman would argue, the generational susto brought on by conquerors and settlers (9). Jonathan Cortez is currently the 2021-2023 César Chávez Postdoctoral Fellow in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. You can follow Jonathan on Twitter @joncortz Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Slap Heard Around The Worldhttps://www.youtube.com/shorts/D5f-iYI_8Qs Seman Sellerhttps://www.ladbible.com/community/man-facing-divorce-after-donating-sperm-and-not-telling-his-wife-20220328 Youtuber Alien Love Affairhttps://allthatsinteresting.com/abbie-BelaHER CHANNELhttps://www.youtube.com/c/AbbieBelaDiary

Jennifer Koshatka Seman is a lecturer in history at Metropolitan State University in Denver. Her work has appeared in Studies in Religion/Sciences Religieuses and the Journal of the West. Visit "Borderlands Curanderos" at University of Texas Press: https://utpress.utexas.edu/books/seman-borderlands-curanderos Follow Dr. Jennifer Koshatka Seman on Twitter: https://twitter.com/jenniferseman Follow Dr. Arlene Sánchez-Walsh on Twitter: https://twitter.com/AmichelSW

In this episode, Nathan McAllister, 2010 Kansas and National History Teacher of the Year talks about "Why not"?  When a student has an idea, help them be brilliant even if it wasn't in the plan.  This philosophy led to Nate's students working to successfully enact legislation, to building on the football field, to discovering that Seman school district was named after an active and proud KKK member and fighting to change the name of the school and district.  AP News coverage of Seman High Name ChangeGet in touch with Nathan:Twitter: http://www.twitter.com/NHTOYmcEmail: natemc@hotmail.comLet's be Friends!Instagram: @teachinghistoryherwayTwitter: http://www.twitter.com/historyherwayFacebook: http://www.facebook.com/teachinghistoryherwayOn the Web/Blog: http://www.teachinghistoryherway.com

Please send us all of your blood and seman. In this episode Trevor gets pimped and performs terribly, Ken gets his first interview for residency, we talk about squid game and how STUPID pakistani people are. And as is tradition, we make light of suicide! Yay!

Nu sunt para sau banana/ Dar si eu sunt galbioara/ Seman cu o portocala/ Si nu cresc la tine-n tara / Sunt ovala, lunguiata/ Si, de vrei, ma vezi in piata/ Am zeama, nu sunt gutuie/ Sunt acra, deci sunt...lamaie! --- Send in a voice message: https://anchor.fm/cufarulcupovesti/message

X TRIES TO GET COMMERCIAL! Michael and Jenny from Shiny Around the Edges join us to discuss X's frustrating attempt to cash in. How obscure can an artist be and still have documentaries made about them? Is X the best or the worst name for a band? What did Ray Manzarek bring to the table? Did X just put out an album that none of us listened to? Is not being rich or famous enough a good reason to quit a band? What kind of rockabilly is this? Who else was in that movie “Road House”? Does John Doe want his fans to get home safely? Does everyone have their own X story? And how did Professor Xavier train all these mutants? We'll dig into it all this week on Detours and Outliers.

  Dr. Michael Seman is an assistant professor in the LEAP Institute for the Arts' arts management program at Colorado State University. He received his doctorate in urban planning and public policy from the University of Texas at Arlington in 2014 and his work primarily examines the intersection of music, entrepreneurship, and economic development on the urban landscape. Before joining Colorado State University, Michael was Director of Creative Industries Research and Policy at the University of Colorado Denver College of Arts and Media.   Michael teaches both undergraduate and graduate students and is currently writing a book about music scenes and how they can transform cities for the University of Texas Press. His co-edited volume concerning the production and consumption of music in the digital age was published by Routledge in 2016 as part of their Contemporary Human Geography Series and Michael recently helped author music strategies for both the City of Denver and the State of Colorado. Michael's work can also be found in many academic journals including Cities, Regional Science Policy and Practice, Applied Research in Economic Development, City, Culture and Society, Industrial Geographer, Artivate: A Journal of Entrepreneurship in the Arts, and most recently in Growth and Change.   National Public Radio, Vice, Wired, The Washington Post, and many regional media outlets seek Michael's insight and he is often invited to speak at professional and civic events across the country. Prior to completing his graduate work, Michael spent several years as an executive at Creative Artists Agency in Beverly Hills, California where he focused on internal marketing and project development. Michael also managed daytime programming for the “35 Denton” and “Oaktopia” music festivals in Denton, Texas while earning his doctorate. He is represented by the Creative Class Group for speaking engagements.