Podcasts about Social history

This episode features an interview about the social history of cannabis in colonial South Asia. Utathya Chattopadhyaya is Assistant Professor of History at the University of California, Santa Barbara, and coeditor of the journal The Social History of Alcohol and Drugs. Utathya's new book is Ganja Matters: Empire and the Pursuits of Cannabis in British India, which was recently published by the University of California Press. Presenting a sweeping social history of ganja in colonial India, the book examines the collision between different ways of viewing, using, and valuing cannabis products – namely, those of local religious, cultural, and political groups on the on the one hand and those of colonial administrators on the other. Through a multi-species analysis, the book uses ganja to explore broader themes of taxation, governance, transgression, and social identity. The book is available as an Open Access title here: https://www.luminosoa.org/books/m/10.1525/luminos.276 Hosted on Acast. See acast.com/privacy for more information.

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Where does the British love affair with tea begin? It all starts with a Portuguese princess…In this first episode of Here For The History, Alice Loxton and Ben Henderson explore the origin story of the British love of tea. Starting with the first appearance of tea in England in the 1600s and its popularisation in the English royal court, the story takes a dark turn as the British East India Company seeks to break China's monopoly on tea production leading to the Opium Wars and corporate espionage.Here For The History is a new BBC Sounds podcast where every week historians Alice Loxton and Ben Henderson shed light on the stereotypes, social norms, traditions and beliefs that fill our everyday life. From Britain's stiff upper-lip, to Scottish tartan, the podcast will reveal the surprising roots of the customs and everyday objects that surround us.If you enjoy this episode, you can listen and subscribe to Here For The History on BBC Sounds. If you're outside the UK, you can listen on BBC.com or wherever you get your podcasts.Key sources for this episode: A Social History of Tea - Jane Pettigrew A journey to the tea countries of China - Robert Fortune Dinner with Dickens - Penn Vogler

In this sponsored episode of the Anglotopia Podcast — brought to you by Findmypast, one of the world's leading family history websites — Jonathan Thomas sits down with Jen Baldwin, Research Specialist at Findmypast and a professional genealogist since 2010, for a warm, practical, and genuinely inspiring introduction to British and Irish family history research. Jen specializes in British social history and the British diaspora — exactly the intersection where family stories meet the great sweep of British history — and her own family tree reaches back to London in 1635. In this first of two episodes, Jen and Jonathan cover everything a complete beginner needs to get started: why family history is so addictive, how to interview living relatives before the memories are lost, what records to look for at home, the cornerstone British records (civil registration from 1837, the census from 1841, parish records, military records, and the extraordinary British Newspaper Archive), the common mistakes that trip up beginners, how to track ancestors who came to America via Canada or Australia, the surprising political dramas hidden inside census returns, and three quick wins that any listener can complete this week. A second episode, covering deeper research and connecting your family story to the wider sweep of British history, is coming soon. Links Sponsor Findmypast — Start Your Free Trial (US) Findmypast — Start Your Free Trial (UK) British Newspaper Archive (via Findmypast) Findmypast Crime & Criminal Records The Family History Of — Findmypast Podcast Was Justice Served? Podcast — Jen Baldwin Also Mentioned Birmingham Back to Backs — National Trust The Fatal Shore by Robert Hughes — Convict Transportation to Australia Friends of Anglotopia Club Takeaways Family history research is genuinely addictive — not because of the pedigree chart but because of the moment when a name becomes a person: someone with a job, a neighborhood, neighbors, a dog, and a life that intersects with historical events you already care about. There is no such thing as a boring ancestor. Agricultural laborers, mill workers, sailors, and servants all lived lives of remarkable complexity — moving seasonally, navigating economic upheaval, living through wars and weather — and the records to explore those lives exist and are increasingly accessible online. The golden rule of genealogy is to start with yourself and work backward one generation at a time. "Slow is fast" — taking time to verify each connection saves hours of untangling mistakes later. Talk to your oldest or most vulnerable living relatives now, before the memories are lost. Don't ask them to recite facts — ask them to tell stories. Put a photograph in front of them. Ask about their first car, their father's job, the family rumors. That's where the genealogical gold is hidden. Check your own home before you open a single database. Shoeboxes of photographs, greeting cards, family bibles, baptism certificates, postcards, and funeral cards all contain clues. Even a photo of someone standing on a porch with a dog can crack a family mystery open. Civil registration in England and Wales (from 1837) is one of the most powerful genealogical tools in the world — a universal national system that records every birth, marriage, and death, and is far more consistent than the fragmented state-by-state US system. Each certificate chains to the next, revealing a new generation with every document. The 1911 and 1921 censuses of England and Wales are particularly rich — the first preserved in original household handwriting, the second containing post-WWI data on orphans, divorce, and political protests from veterans demanding the "homes fit for heroes" that were promised and never delivered. The 1931 census was pulped for the war and the 1941 census was never taken, making 1921 the last available for a generation. The British Newspaper Archive (accessible via Findmypast) is a partnership with the British Library covering millions of newspaper images from the early 1700s to modern day — not just the major national titles but tiny regional papers, sports papers, political papers, and even a newspaper devoted entirely to cats. It is where ancestors come alive as personalities, not just data points. The Findmypast crime and criminal records collection is the largest of its kind available online, and tracking a transported convict from a British court through the Australian records is very achievable — especially given the extraordinary work done by genealogy communities in Australia and New Zealand to preserve those stories. Three quick wins for after this episode: call the oldest family member you can and record their stories; search for one relative in a census on Findmypast; and start a basic family tree with your parents and grandparents. All three are achievable this week. Soundbites "When we do family history, we think we're researching individual people. But what we're really researching is history. We're researching the people who lived that history in the moment. That's what makes it addictive — that high of discovering the name of the person you've been looking for for five years, and then going, okay, where did he get his shoes?" — Jen on why family history is about so much more than a pedigree chart. "There is no such thing as a boring ancestor. Get that out of your head right now. Some of the most interesting people I've encountered are the ones people say are not very interesting. Agricultural laborers are a great example. There are thousands of them. And they lived a really incredible life." — Jen on the myth of the uninteresting ancestor. "People remember things with all five senses. Put a photograph down in front of them and say, what do you remember about this day? Or ask about their first car, their father's job, the family rumors. If you can get them into telling stories, that's where those little nuggets of data come from." — Jen on interviewing living relatives. "In 1911, there were hundreds of women across the country who were not listed in the census because they would write instead: no vote, no census. If I'm not allowed to vote, then you don't get to count me as a citizen on your government form." — Jen on the suffragists' census boycott. "You have seven different households at the same address. They had a routine of who got to use the bed and when. While one person was at work, the other family was in the kitchen, family three was in the bedroom sleeping, family four was doing whatever. They worked off a rotation." — Jen on what the 1921 census revealed about Birmingham's back-to-back houses. "Slow is fast in genealogy. If you take your time and really make sure you have these relationships correct, future you will thank you significantly. Nobody begins with 500 ancestors. Everybody starts with one person — and that's you." — Jen's single most important piece of advice for beginners. "Common sense is queen in genealogy. If you have a Jonathan Thomas born in Yorkshire and a Jonathan Thomas born in Devon, but the whole family is in Yorkshire the whole time, why would someone suddenly be born in Devon? Let that common sense guide you." — Jen on avoiding the most common beginner mistake. "Just to compare with the United States — every state records these things differently, possibly every county within every state. But in England and Wales, it's universal. Everybody goes through the same national system. It doesn't matter where in the country they are born or died. They are findable." — Jen on why civil registration is such a powerful tool for British research. "There's a seven-year-old who stole a pound and was transported to Australia. A single pound. That's probably one of the saddest ones I've ever found." — Jen on the human cost visible in the criminal records. "No one knows your family better than you do. You won't find it without sitting down and doing it. It's exciting and it's history and it's fun and it's addictive and it can be very challenging — it's like playing detective all the time. But it is a lifelong hobby that I guarantee will give you a lot of satisfaction." — Jen's closing encouragement to anyone who's nervous about starting. Chapters 00:22 Introduction & Sponsor Message — Findmypast and what it offers for British and Irish research 02:14 Introducing Jen Baldwin — Research Specialist at Findmypast, professional genealogist since 2010 03:01 The Big Why — Why family history is so powerful and so addictive once you start 04:44 Social History and the Big Picture — How one person's story opens up industrialization, migration, war, and more 06:11 There Are No Boring Ancestors — Why agricultural laborers and mill workers have extraordinary stories 07:21 Start with Yourself — The puzzle analogy and why the golden rule exists 09:26 Interview Your Living Relatives — Before the memories are gone, how to ask and what to ask 11:05 The Gold Mine at Home — Shoeboxes of photos, certificates, greeting cards, family bibles, and the dog in the photograph 13:02 Civil Registration from 1837 — England and Wales's universal national record system and why it beats the US 15:16 The Census from 1841 — A snapshot of every household, and why the 1911 and 1921 are particularly special 17:36 Suffragists and the Census — "No vote, no census" and the political drama inside the 1911 record 19:09 The 1921 Census and Why It's the Last for a Long Time — The 1931 pulped, the 1941 never taken 20:09 The Political Drama of Census-Taking — Irish chicken-killing, miners' strikes, and Commonwealth representatives caught in London 22:26 What You Can Actually Learn from These Records — Occupations, addresses, relationships, and a person coming to life 24:15 The Birmingham Back to Backs — Seven households, one address, a sleeping rotation, and what the 1921 census revealed 26:38 Keeping It Simple at the Start — KISS, one generation at a time, and why slow is fast 29:05 Common Mistakes Beginners Make — Guessing, skipping generations, grabbing the wrong record 31:34 Jonathan's Durham Ancestry — Tracking ancestors who came via Canada rather than direct to the US 32:20 Commonwealth Records — Parish records across the Empire, Canada's Catholic tradition, and Australia's convict records 33:39 Criminal Records on Findmypast — The largest UK crime collection online and how to use it 35:12 Convict Transportation — Why it's more interesting than it sounds, and The Fatal Shore recommendation 36:28 The British Newspaper Archive — Millions of images from the 1700s to today, including a newspaper about cats 38:38 What Newspapers Reveal — Weddings, football scores, war stories, local gossip, and a fire in Enumclaw, Washington reported only in a Scottish paper 40:50 Three Quick Wins — Call a relative, find a census entry, start a basic family tree 42:19 How to Find a Census Entry on Findmypast — A step-by-step walkthrough 44:28 Why Starting a Family Tree Matters — Organization, hints, and the foundation for everything that follows 45:55 One Final Piece of Encouragement — Sit down and do it 46:45 What's Coming in Episode Two — The 1939 Register, deeper newspaper research, crime records, and connecting your story to British history 47:20 Sponsor Outro — Findmypast free trial links and a call to start this week Video Version

Revolutionary New York is an exhibition coming up at the NY State Museum. Part of this exhibition focuses on the Revolutionary War as an unfinished revolution. Ashley Hopkins-Benton Senior Historian and Curator of Social History, spoke with Sina Basila Hickey for Hudson Mohawk Magazine. The exhibition opens July 1, 2026. More info here nysm.nysed.gov/exhibitions/revolutionary-ny

Joining Adrian Chiles on this week's programme is Professor of social history, a writer with a first class degree from Cambridge and a TV legend with a masters from Oxford.Ruby Wax is as well known now for her work in mental health, but she's been looking back at some of her biggest interviews to see what she can learn about herself as well as her subjects.Professor Carl Chinn is a social historian, proud son of Birmingham and great grandson of a Peaky Blinder.Sathnam Sanghera's written novels, an acclaimed memoir, acclaimed histories of the British Empire. Now he's exploring the meaning of one of his heroes - George Michael. Plus the Inheritance Tracks of the broadcaster Lorraine Kelly. Producer: Gareth Nelson-Davies Assistant Producers: Catherine Powell and Imy Harper Researcher: Jesse Edwards Editor: Andrea KennedyIf you have been affected by any of the details discussed in today's programme you can find information for help and support in the UK at bbc.co.uk/actionline

Where exactly does the British love affair with tea begin? It all starts with a Portuguese princess…In this first episode of Here For The History, Alice Loxton and Ben Henderson explore the origin story of the British love of tea. Starting with the first appearance of tea in England in the 1600s and its popularisation in the English royal court, the story takes a dark turn as the British East India Company seeks to break China's monopoly on tea production leading to the Opium Wars and corporate espionage.Here For The History is a new BBC Sounds podcast where every week historians Alice Loxton and Ben Henderson will shed light on the stereotypes, social norms, traditions and beliefs that fill our everyday life. From Britain's stiff upper-lip, to Scottish tartan, the podcast will reveal the surprising roots of the customs and everyday objects that surround us.If you enjoy this episode, you can listen and subscribe to Here For The History on BBC Sounds. If you're outside the UK, you can listen on BBC.com or wherever you get your podcasts. Key sources for this episode: A Social History of Tea - Jane Pettigrew A journey to the tea countries of China - Robert Fortune Dinner with Dickens - Penn Vogler

Travel through time with the Breaking Form ladies as we revisit some queer times and places.Support Breaking Form by reviewing the show on Apple Podcasts here.Aaron's STOP LYING is available from the Pitt Poetry Series. BEAUTIFUL PEOPLE is available from Bridwell Press. James's ROMANTIC COMEDY is available from Four Way Books.  Notes:Check out Felice Picano's website https://www.felicepicano.net/, and this tribute to the writer, who died in 2025 at the age of 81. For more about how Saint Sebastian became a queer icon, read here. Leslie Feinberg's Stone Butch Blues is available in many formats on Feinberg's website: https://www.lesliefeinberg.net/In addition to publishing poetry and prose, Darrell g.h. Schramm writes for national and international rose publications, especially on heritage roses. He edits Rose Letter, a small quarterly of the Heritage Roses Group, and a newsletter The Vintage Rose for The Friends of Vintage Roses. For many years, he taught rhetoric at the University of San Francisco.Member of the Family: Gay Men Write About Their Families was edited by John Preston and published by Plume in 1994.Check out "The Truth That Must Be Told: Gay Subjectivity, Homophobia, and Social History in "Cat on a Hot Tin Roof'" by Dean Shackleford in The Tennessee Williams  Annual Review (available through jstor). Read more of Richard McCann's poem "Days of 1990" from Ghost Letters (buy it from Alice James Books here).The book David Wojnarowicz: A Definitive History of Five or Six Years on the Lower East Side was edited by by Sylvère Lotringer, Giancarlo Ambrosino, Chris Kraus, Hedi El Kholti, Justin Cavin, and Jennifer Doyle, and it was published by Semiotext(e). The book resulted from Wojnarowicz's meetings with Lotringer; they'd arranged to meet In February 1991 to conduct a long-awaited dialogue on Wojnarowicz's work. Wojnarowicz was then at the peak of his notoriety as the fiercest antagonist of morals crusader Senator Jesse Helms–a notoriety that Wojnarowicz alternately embraced and rejected. Already suffering the last stages of AIDS, David saw his dialogue with Lotringer as a chance to set the record straight on his aspirations, his personal history, and his political views. Check out this video of Wojnarowicz reading "All I Can Feel Is the Pressure" 

Petite question : les légendes médiévales, est-ce que c'est du roman national ? Je veux dire : au Moyen Âge, quand ils parlaient du roi Arthur, ils y croyaient vraiment, ou ils savaient que c'était juste un mythe autour duquel se réunir ? Faut dire que l'Angleterre du Haut Moyen Âge, ça secoue pas mal : d'un côté, du 7e au 8e siècle, c'est l'essor du christianisme et de l'instruction. De l'autre, du 8e au 9e siècle, c'est la terreur des raids scandinaves, du clergé renversé, des monarques divisés et des royaumes impuissants… Tout ça, c'est super pour les séries "Vikings" et "The Last Kingdom"… qui d'ailleurs, ne parlent pas du roi Arthur, mais d'un autre roi qui fait penser à lui, mais qui a l'avantage d'être bien réel : Alfred de Wessex, Alfred le Grand, une véritable légende de son vivant ! Bonne écoute !

On the latest Let's Hear It, Eric sits down with Marc Moorghen, VP of Marketing and Communications at Lever for Change. Founded by the MacArthur Foundation, Lever for Change connects donors with bold ideas through massive open calls. In just six years, Marc and his team have helped move $2.5 billion to nonprofits — including MacKenzie Scott's $640 million Yield Giving Open Call and Pivotal's $250 million Action for Women's Health. Eric and Marc get into how Lever for Change flips the traditional philanthropic "do not disturb" sign on its head, why unrestricted and open-call funding is finally going mainstream, and what it looks like when a foundation actually invites the unsolicited big idea. Also: a hearty plug for Stuart Ewen's PR!: A Social History of Spin — the book that put Marc on this path in the first place. (Kirk has thoughts.) Listen now — and please follow, rate, and review Let's Hear It wherever you get your podcasts. And listen for the opportunity to win a prize!

On the latest Let's Hear It, Eric sits down with Marc Moorghen, VP of Marketing and Communications at Lever for Change. Founded by the MacArthur Foundation, Lever for Change connects donors with bold ideas through massive open calls. In just six years, Marc and his team have helped move $2.5 billion to nonprofits — including MacKenzie Scott's $640 million Yield Giving Open Call and Pivotal's $250 million Action for Women's Health. Eric and Marc get into how Lever for Change flips the traditional philanthropic "do not disturb" sign on its head, why unrestricted and open-call funding is finally going mainstream, and what it looks like when a foundation actually invites the unsolicited big idea. Also: a hearty plug for Stuart Ewen's PR!: A Social History of Spin — the book that put Marc on this path in the first place. (Kirk has thoughts.) Listen now — and please follow, rate, and review Let's Hear It wherever you get your podcasts. And listen for the opportunity to win a prize!

The Eurasian Knot hasn't featured many philosophers. So, when Ukrainian political philosopher, Mikhail Minakov, came to the University of Pittsburgh to give a talk, I eagerly pulled him into a studio. The result was a wide-ranging conversation on the collapse of communism, the post-Soviet human, Kantian philosophy, our current global political conjecture, and the crisis of liberalism. What is a post-Soviet human and how does s/he differ from their Soviet counterpart? What are the seeds and expressions of our political discontent? And to what extent does liberalism need a revival to meet the political creativity of the global illiberal right? Minakov has some fascinating insights. He gave me so much to chew on. I have no doubt you will too after listening to this conversation.Guest:Mikhail Minakov is a political philosopher residing in Kyiv and Milan. His primary philosophical inquiries focus on human experience, social knowledge, political systems, historical consciousness, and multiple modernities. His most recent book is The Post-Soviet Human: Philosophical Reflections on Social History after the End of Communism published by ibidem Press. Hosted on Acast. See acast.com/privacy for more information.

Gugs Mhlungu is joined by Thabo Ndabeni, Projects Director for the 1976, June 16 Foundation and Co-editor, and Zwelibanzi Mntambo, Chancellor of the Vaal University of Technology & co-editor, discussing Soweto Stories: Tales of Resilience, Humour and Hope, the process of collecting these lived experiences, the importance of preserving Soweto narratives across generations, and the intention behind sharing stories that reflect resilience, humour and hope in the face of adversity. Gugs Mhlungu gets you ready for the weekend each Saturday and Sunday morning on 702. She is your weekend wake-up companion, with all you need to know for your weekend. The topics Gugs covers range from lifestyle, family, health, and fitness to books, motoring, cooking, culture, and what is happening on the weekend in 702land. Thank you for listening to a podcast from 702 Weekend Breakfast with Gugs Mhlungu. Listen live on Primedia+ on Saturdays and Sundays from 06:00 and 10:00 (SA Time) to Weekend Breakfast with Gugs Mhlungu broadcast on 702 https://buff.ly/gk3y0Kj For more from the show go to https://buff.ly/u3Sf7Zy or find all the catch-up podcasts here https://buff.ly/BIXS7AL Subscribe to the 702 daily and weekly newsletters https://buff.ly/v5mfetc Follow us on social media: 702 on Facebook: https://www.facebook.com/TalkRadio702 702 on TikTok: https://www.tiktok.com/@talkradio702 702 on Instagram: https://www.instagram.com/talkradio702/ 702 on X: https://x.com/Radio702 702 on YouTube: https://www.youtube.com/@radio702See omnystudio.com/listener for privacy information.

Jakson teemana on tilannepäivitys vasemmiston ja tekoälyn suhteesta. Pointteja: - Dan Kagan-Kansin mukaan vasemmisto on luovuttanut taistelun tekoälystä oikeistolle. Brian Merchant väittää päinvastoin vasemmiston parhaillaan voittavan keskustelun tekoälystä. Kumpi on oikeassa? - Tekoälyn laiska torjuminen on nietzscheläistä ressentimenttiä: hylätään se, mihin ei ole pääsyä, ja turvaudutaan moraaliseen ylemmyyteen kun omat voimat puuttuvat. Olisiko olemassa ei-kaunainen tapa tarkastella tekoälyä, joka ottaisi sen kapasiteetin tosissaan? - Jos tekoäly rakentuu yhteiselle inhimilliselle kulttuurille, Marxin general intellectille, eikö poliittinen johtopäätös ole sen palauttaminen yhteiseksi? - Uusi Turingin testi: meneekö ihmisen tekoälyllä kirjoittama teksti ihmiselle läpi ihmisen kirjoittamasta (vastaus: menee, jos toinen tekoäly inhimillistää sen) - Taloudellinen peruskuvio: tekoälykupla tulee luultavasti puhkeamaan, mutta tekoäly ei silti palaa takaisin tuubiin, aivan kuten internet ei kadonnut dotcom-romahduksessa. - Datakeskukset synnyttävät uuden fossiilienergiabuumin, kun laskentatehoa pyöritetään kaasuturbiineilla. - Läntinen tekoälynkehitys muistuttaa kristillistä pelastushistoriaa tai ehkä rahtikulttia: rakennetaan jumalaa, jota sekä palvotaan että pelätään ennen kuin sitä on olemassa - Nykyisessä yhteiskunnassa tekoäly voi kohdella ihmistä inhimillisemmin kuin ihminen. - Lopullinen kysymys: tekoäly voi tuottaa paljon “hyvää kamaa” – entä sitten? Mitä me tällä tekstien ja faktojen vuorella oikein teemme? Asioiden mielekkyys syntyy silti vain ruumiillisesta elämisestä ajassa. Jaksossa mainittuja asioita: Dan Kagan-Kans: The Left Is Missing Out on AI https://www.transformernews.ai/p/the-left-is-missing-out-on-ai-sanders-doctorow-bender-bores Brian Merchant: Actually, the left is winning the AI debate https://www.bloodinthemachine.com/p/actually-the-left-is-winning-the Matteo Pasquinelli: The Eye of the Master. A Social History of Artificial Intelligence Marx: Grundrisse, konefragmentti ja general intellect Mikael Brunila: Mikä tekoälyä vaivaa? Kirjan Mikä internetiä vaivaa? jälkisanat https://komeetta.info/2024/05/16/mika-tekoalya-vaivaa/ Ed Zitron: The Subprime AI Crisis is Here https://www.wheresyoured.at/the-subprime-ai-crisis-is-here/ Antti Halkka: Likaisen tekoälypilven äärellä – miten datakeskusbuumista tuli fossiilibuumi? https://suomenluonto.fi/artikkelit/nakokulma-likaisen-tekoalypilven-aarella-miten-datakeskusbuumista-tuli-fossiilibuumi Financial Times: "Will the AI data centre boom become a $9tn bust?" https://www.ft.com/content/805f78f3-8da3-4fc0-b860-207a859ac723 Stanford HAI AI Index Report 2025 & 2026 https://hai.stanford.edu/ai-index Pontus Purokuru & Veikka Lahtinen: Mikä internetiä vaivaa? https://ku.fi/tilaa https://patreon.com/mikameitavaa

After returning to Russia, Kropotkin was captured and imprisoned. But his life took many turns from there, and in 1902 he published his book book “Mutual Aid: A Factor of Evolution.” Research: "Peter Alekseevich Kropotkin." Encyclopedia of World Biography Online, Gale, 1998. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/K1631003701/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=ed5ae018. Accessed 23 Mar. 2026. Adams, Matthew S. “Rejecting the American Model: Peter Kropotkin’s Radical Communism.” History of Political Thought , Spring 2014, Vol. 35, No. 1 (Spring 2014). https://www.jstor.org/stable/26227268 Avrich, Paul, Miller, Martin A. "Peter Alekseyevich Kropotkin". Encyclopedia Britannica, 4 Feb. 2026, https://www.britannica.com/biography/Peter-Alekseyevich-Kropotkin. Accessed 23 March 2026. Avrich, Paul. “Kropotkin in America.” International Review of Social History , Volume 25 , Issue 1 , April 1980 , pp. 1 – 34 DOI: https://doi.org/10.1017/S0020859000006192. Davis, Mike. “Kropotkin and Climate Change.” Transnational Institute of Social Ecology. 1/4/2018. https://trise.org/2018/01/04/kropotkin-and-climate-change/ Kinna, Ruth. “Kropotkin's Theory of Mutual Aid in Historical Context.” International Review of Social History , AUGUST 1995, Vol. 40, No. 2. Via JSTOR. https://www.jstor.org/stable/44583751 Kropotkin, P. “Fields, Factories, and Workshops: or Industry Combined with Agriculture and Brain Work with Manual Work.” G.P. Putnam’s Sons. New York and London. 1913. Kropotkin, P. “Memoirs of a Revolutionist.” London. Swan Sonnenschein & Co. 1906. Kropotkin, P. “Mutual Aid: A Factor of Evolution.” New York. McClure Phillips & Co. 1902. Kropotkin, Peter Alexeievich. "Memoirs of a Revolutionist." Terrorism: Essential Primary Sources, edited by K. Lee Lerner and Brenda Wilmoth Lerner, Gale, 2006, pp. 11-13. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/CX3456600019/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=f35f5dcf. Accessed 23 Mar. 2026. Kropotkin, Peter. “Anarchism.” Encyclopedia Britannica 11th 1911. Kropotkin, Peter. “The Conquest of Bread.” New York. Vanguard Press. 1926. Macauley, David. "Anarchism." Encyclopedia of Environmental Ethics and Philosophy, edited by J. Baird Callicott and Robert Frodeman, vol. 1, Macmillan Reference USA, 2009, pp. 38-40. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/CX3234100023/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=d3a1d4db. Accessed 23 Mar. 2026. Montpetit, Mathilde. “Peter Kropotkin’s Memoirs of a Revolutionist (1899).” The Public Domain Review. 1/13/2026. https://publicdomainreview.org/collection/kropotkin-memoirs/ Moron, Gary Saul. “Kropotkin’s dead goose.” The New Criterion February 2022. Prince P. A. Kropotkin. Nature 106, 735–736 (1921). https://doi.org/10.1038/106735a0 Quinn, Adam. “’Abolish the Monopolizing of the Earth’: Nature, Science, and the Environmental Politics of Transnational Anarchism.” Radical History Review. Issue 145 (January 2023). DOI 10.1215/01636545-10063606 Saytanov, Sergey V. “The Anarchist Who Stood Up to Lenin and the Bolshevik Coup of October 1917.” History News Network. July 19, 2015. https://www.historynewsnetwork.org/article/the-anarchist-who-stood-up-to-lenin-and-the-bolshe Vollaro, Daniel. “When Anarchists Speak of Thoreau.” The Thoreau Society Bulletin, Spring 2016, No. 293 (Spring 2016). Via JSTOR. https://www.jstor.org/stable/44651625 Wills, Matthew. “Peter Kropotkin, the Prince of Mutual Aid.” JSTOR Daily. 2/4/2025. https://daily.jstor.org/peter-kropotkin-the-prince-of-mutual-aid/ See omnystudio.com/listener for privacy information.

Peter Kropotkin was incredibly influential in the development of anarchism in the 19th and early 20th centuries. Part one of this subject focuses on the formative moments in his early life that contributed to his becoming an anarchist communist. Research: "Peter Alekseevich Kropotkin." Encyclopedia of World Biography Online, Gale, 1998. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/K1631003701/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=ed5ae018. Accessed 23 Mar. 2026. Adams, Matthew S. “Rejecting the American Model: Peter Kropotkin’s Radical Communism.” History of Political Thought , Spring 2014, Vol. 35, No. 1 (Spring 2014). https://www.jstor.org/stable/26227268 Avrich, Paul, Miller, Martin A. "Peter Alekseyevich Kropotkin". Encyclopedia Britannica, 4 Feb. 2026, https://www.britannica.com/biography/Peter-Alekseyevich-Kropotkin. Accessed 23 March 2026. Avrich, Paul. “Kropotkin in America.” International Review of Social History , Volume 25 , Issue 1 , April 1980 , pp. 1 – 34 DOI: https://doi.org/10.1017/S0020859000006192. Davis, Mike. “Kropotkin and Climate Change.” Transnational Institute of Social Ecology. 1/4/2018. https://trise.org/2018/01/04/kropotkin-and-climate-change/ Kinna, Ruth. “Kropotkin's Theory of Mutual Aid in Historical Context.” International Review of Social History , AUGUST 1995, Vol. 40, No. 2. Via JSTOR. https://www.jstor.org/stable/44583751 Kropotkin, P. “Fields, Factories, and Workshops: or Industry Combined with Agriculture and Brain Work with Manual Work.” G.P. Putnam’s Sons. New York and London. 1913. Kropotkin, P. “Memoirs of a Revolutionist.” London. Swan Sonnenschein & Co. 1906. Kropotkin, P. “Mutual Aid: A Factor of Evolution.” New York. McClure Phillips & Co. 1902. Kropotkin, Peter Alexeievich. "Memoirs of a Revolutionist." Terrorism: Essential Primary Sources, edited by K. Lee Lerner and Brenda Wilmoth Lerner, Gale, 2006, pp. 11-13. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/CX3456600019/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=f35f5dcf. Accessed 23 Mar. 2026. Kropotkin, Peter. “Anarchism.” Encyclopedia Britannica 11th 1911. Kropotkin, Peter. “The Conquest of Bread.” New York. Vanguard Press. 1926. Macauley, David. "Anarchism." Encyclopedia of Environmental Ethics and Philosophy, edited by J. Baird Callicott and Robert Frodeman, vol. 1, Macmillan Reference USA, 2009, pp. 38-40. Gale In Context: Opposing Viewpoints, link.gale.com/apps/doc/CX3234100023/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=d3a1d4db. Accessed 23 Mar. 2026. Montpetit, Mathilde. “Peter Kropotkin’s Memoirs of a Revolutionist (1899).” The Public Domain Review. 1/13/2026. https://publicdomainreview.org/collection/kropotkin-memoirs/ Moron, Gary Saul. “Kropotkin’s dead goose.” The New Criterion February 2022. Prince P. A. Kropotkin. Nature 106, 735–736 (1921). https://doi.org/10.1038/106735a0 Quinn, Adam. “’Abolish the Monopolizing of the Earth’: Nature, Science, and the Environmental Politics of Transnational Anarchism.” Radical History Review. Issue 145 (January 2023). DOI 10.1215/01636545-10063606 Saytanov, Sergey V. “The Anarchist Who Stood Up to Lenin and the Bolshevik Coup of October 1917.” History News Network. July 19, 2015. https://www.historynewsnetwork.org/article/the-anarchist-who-stood-up-to-lenin-and-the-bolshe Vollaro, Daniel. “When Anarchists Speak of Thoreau.” The Thoreau Society Bulletin, Spring 2016, No. 293 (Spring 2016). Via JSTOR. https://www.jstor.org/stable/44651625 Wills, Matthew. “Peter Kropotkin, the Prince of Mutual Aid.” JSTOR Daily. 2/4/2025. https://daily.jstor.org/peter-kropotkin-the-prince-of-mutual-aid/ See omnystudio.com/listener for privacy information.

Australia is a country where meat is our national icon — we commune around the barbie and love our meat pies. Yet, we also have some of the oldest vegetarian societies and earliest western animal cruelty laws. In the place of The World Today on Good Friday, James Carleton from Radio National's God Forbid philosopher Professor Rachel Ankeny, author Edgar Crook and theologian Professor David Clough to examine what we eat from cultural, ethical and historical perspectives.GUESTS:Rachel Ankeny is Chair and Professor of Philosophy at Wageningen University.Edgar Crook is author of "Abstainers! – a vegetarian and vegan history of Australia" and "Vegetarianism in Australia 1788 to 1948: A Cultural and Social History."David Clough is Chair in Theology and Applied Sciences at the University of Aberdeen.

If you could press play on Australia, what would you hear? This week, the National Film and Sound Archive has added nine more iconic sounds to its permanent collection, and they range from the deeply moving to the flat-out hilarious. We’re unpacking the 2026 inductees, including the viral 'succulent Chinese meal' arrest, Missy Higgins’ breakout hit ‘Scar’, and the pedestrian crossing 'beep' that ended up in a Billie Eilish song. Plus, we look back at the powerful 2015 Australian of the Year speech by Rosie Batty and the jingle that ensured no Aussie would ever forget the number 1300 655 506. Claire Murphy joins us to travel through the sonic history of the country and find out what really makes a sound 'quintessentially Australian'.

Writer Tony Birch with tales of his Fitzroy childhood including his grandmother Alma's 'op shop fever', his love for pine cones and blankets, and the macabre holiday he lived through when he was 5 years old (R).Tony grew up in inner city Melbourne in the 1950s and '60s.His grandmother taught him to waste nothing. So Tony and his siblings would scour the streets for bottles, lead and copper to sell, and for wood from demolished houses to use for firewood.His grandmother even ran a sly grog shop on Sundays to make extra money.One day, however, Tony was sent to spend Christmas with a nice middle-class family in a leafy suburb.When they insisted he stay on with them, he began plotting his escape.Tony's short story collection, Dark As Last Night was published in 2021 by UQP.Tony's other books include Women and Children, published in 2023, and his latest book Pictures of You.This episode of Conversations explores Australian life, Melbourne, Thrift Shops, Saving, grandparents, frugal living, social history, social life in Australia, families, origin stories, books, writing, Australian literature, short stories, penny pinching.

A century ago, philosophy split its seams. Cambridge's revolt against British Hegelianism promised “clarity,” Vienna's scientific modernism tried to rebuild from scratch, and postwar America professionalized it all while quietly erasing the politics that once burned at the core. We invited Christoph Schuringa, editor of Hegel Bulletin and author of A Social History of Analytic Philosophy and Karl Marx and the Actualization of Philosophy, to map the break—and to argue why Marx didn't abandon philosophy so much as put it back to work.We start with Russell and Moore's rebellion and the Bloomsbury circle that treated linguistic precision as a moral breakthrough. Then we step into Red Vienna, where the Unity of Science lived alongside adult education, social housing, and austro‑Marxist reform. Wittgenstein links both worlds: sanctified by the Vienna Circle, wary of their empiricism, mystical yet method-obsessed, and ultimately a catalyst for the linguistic turn that reshaped Anglo‑American departments. The Cold War's shadow looms large here; McCarthyism and professional incentives sanded down the political edge of philosophy of science, leaving behind procedures without projects.From there, we pivot to Marx. Schuringa makes a provocative case: Capital is philosophical not because it states doctrines, but because it enacts dialectical thinking adequate to its object. Rather than a self‑contained logic applied to reality, Marx tracks how concrete oppositions ripen into contradictions—how specialization collides with labor mobility, how accumulation breeds crisis. Ethics reenters the frame too. Instead of rulebooks, we get the hard work of situated judgment and character, closer to Aristotle than to textbook deontology. Species‑being names our capacity for freedom and mutual recognition within social life; its glimpses are already here in imperfect forms, like care untethered from payment.If you've ever wondered why analytic philosophy persists, why Wittgenstein feels both central and strange, or how Marx can guide action without sanctifying dogma, this conversation connects the dots. Join us for a tour from Cambridge to Vienna to London and back to the workshop of history—and stay for a clear, practical case for philosophy that helps us think and act together. If this resonates, share it with a friend, leave a review, and tell us: what should philosophy dare to do next?Send a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic,Julian

Luther Adams – Free Man of Color is an Associate Professor at the University of Washington Tacoma. He earned his B.A. in history at the University of Louisville (1994), and a Ph.D. in history at the University of Pennsylvania (2002). He has published in a variety of forums including the Register of the Kentucky Historical Society, Ohio Valley History Journal, the Journal of Social History and the Journal of Urban History. His book, Way Up North in Louisville: African American Migration in the Urban South, 1930-1970 was published by the University of North Carolina Press in 2010. Additionally Luther Adams is the author of “Bayard Rustin: The Man Behind MLK,” published in All About History Magazine, No. 136. Luther Adams is currently working on a book called No Justice, No Peace

Felix Wemheuer zu Staatskapitalismus, Planwirtschaft und unserer Zukunft mit China.  Shownotes Felix Wemheuer  Prof. Dr. Felix Wemheuer (Lehrstuhl für Moderne China-Studien) an der Universität zu Köln: https://chinastudien.phil-fak.uni-koeln.de/arbeitsbereiche/moderne-china-studien/personal/prof-dr-felix-wemheuer Fuchs, D., Klotzbücher, S., Riemenschnitter, A., Springer, L., & Wemheuer, F. (2023). Die Zukunft mit China denken. Mandelbaum. https://www.mandelbaum.at/buecher/daniel-fuchs-sascha-klotzbuecher-andrea-riemenschnitter-lena-springer-felix-wemheuer/die-zukunft-mit-china-denken/ Konferenz 'CHINA und WIR - Perspektiven für Frieden, Menschenrechte und sozial-ökologischen Wandel': https://www.attac.de/china-konferenz/startseite https://www.attac.de/china-konferenz/anmeldung   Kritisches China Forum: https://kritisches-chinaforum.org/ Youtube Kanal ‘Studying Maoist China': https://www.youtube.com/@felixwemheuerstudyingmaois1051 zum ‘Chinesischen Traum': https://www.readingthechinadream.com/ Leese, D. & Ming, S. (2023). Chinesisches Denken der Gegenwart. Schlüsseltexte zu Politik und Gesellschaft. C. H. Beck. https://www.chbeck.de/leese-ming-chinesisches-denken-gegenwart/product/34659702 Fukuyama, F. (1989). The End of History? The National Interest. https://pages.ucsd.edu/~bslantchev/courses/pdf/Fukuyama%20-%20End%20of%20History.pdf zu China als ‘Werkbank der Welt': https://www.bpb.de/shop/zeitschriften/izpb/china-337/275570/von-der-werkbank-der-welt-zur-innovationswirtschaft/ zu Authoritarian Resilience: Nathan, A. J. (2003). China's Changing of the Guard: Authoritarian Resilience. Journal of Democracy 14(1), 6-17. https://www.journalofdemocracy.org/articles/chinas-changing-of-the-guard-authoritarian-resilience/ zu ‘Chimerica': Ferguson, N., & Schularick, M. (2007). ‘Chimerica' and the global asset market boom. International Finance, 10(3), 215-239. https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1468-2362.2007.00210.x Grundlagen zu Staatskapitalismus (in China): https://www.lpb-bw.de/china-wirtschaft https://de.wikipedia.org/wiki/Staatskapitalismus zu Mao Zedong: Wemheuer, F. (2021). Mao Zedong. Rowohlt Verlag. https://www.rowohlt.de/buch/felix-wemheuer-mao-zedong-9783644010192?srsltid=AfmBOopJE_AXx57LiheMHh9YOyy-Tl3MVKPkWznaGGKMUFlvtnj058-X zur Mao-Ära:  Wemheuer, F. (2019). A Social History of Maoist China. Conflict and Change, 1949-76. Cambridge University Press. https://www.cambridge.org/core/books/social-history-of-maoist-china/6D2579E4BA68B4C8DACB08F8AAC9809A zur Wirtschaftsreform 1978 nach dem Tod Maos: https://de.wikipedia.org/wiki/Reform-_und_%C3%96ffnungspolitik Weber, I. (2021). How China escaped shock therapy. The market reform debate. Routledge. https://www.routledge.com/How-China-Escaped-Shock-Therapy-The-Market-Reform-Debate/Weber/p/book/9781032008493 zur erwähnten ‘Eisernen Reisschüssel': https://de.wikipedia.org/wiki/Eiserne_Reissch%C3%BCssel zum Zitat Engels:  Engels, F. (1880). Die Entwicklung des Sozialismus von der Utopie zur Wissenschaft. manifest. https://manifest-buecher.de/produkt/entwicklung-des-sozialismus-von-der-utopie-zur-wissenschaft/ zur Neuen Ökonomische Politik: Bergmann, T. & Schäfer, G. (1989). Liebling der Partei. VSA. https://www.zvab.com/Liebling-Partei-BergmannSch%C3%A4fer-Hg-Hamburg-VSA-Verl/30757362947/bd Wemheuer, F. (2021). Marktsozialismus. Eine kontroverse Debatte. Promedia. https://mediashop.at/buecher/marktsozialismus/ https://web.archive.org/web/20160304205516/http:/www.mlwerke.de/le/le33/le33_453.htm zu den Kommandohöhen der Wirtschaft:  Yergin, D. & Stanislaw, J. (1998). The Commanding Heights. The battle for the world economy. Simon & Schuster. https://www.simonandschuster.com/books/The-Commanding-Heights/Daniel-Yergin/9780684835693 zum Fall Jack Ma und Alibaba: https://de.wikipedia.org/wiki/Jack_Ma https://www.icij.org/investigations/china-targets/interpol-red-notice-police-warrant-jack-ma/ https://www.derstandard.at/story/2000125770730/kurssprung-von-alibaba-aufatmen-nach-rekordstrafe Einschätzung der gesellschaftlichen Entwicklung Chinas:  Wemheuer, F. (2022). Chinas große Umwälzung. Soziale Konflikte und Aufstieg im Weltsystem. PapyRossa. https://shop.papyrossa.de/Wemheuer-Chinas-grosse-Umwaelzung zu Hartmut Elsenhans:     https://hartmutelsenhans.net/ zu Hartmut Elsenhans' Konzept der Staatsklassen:  Elsenhans, H. (1997). Staatsklassen. In: Schulz, M. (eds) Entwicklung. VS Verlag für Sozialwissenschaften, Wiesbaden. https://link.springer.com/chapter/10.1007/978-3-322-91011-0_9 Wallerstein, I. (1974 [2012]). The modern world-system I-IV. ProMedia Verlag. https://mediashop.at/buecher/das-moderne-weltsystem-i-iv/ zu den ‘Panama Papers': https://panamapapers.sueddeutsche.de/ https://www.icij.org/investigations/panama-papers/ zu Xi Jinping: Rudd, K. (2024). On Xi Jinping: How Xi's Marxist nationalism is shaping China and the world. Oxford Universtity Press. https://academic.oup.com/book/58156 Torigian, J. (2025). The Party's interest come first: The life of Xi Zhongxun, father of Xi Jinping. Stanford University Press. https://www.sup.org/books/history/partys-interests-come-first zum ‘Sozialismus mit chinesischer Besonderheit':  Boer, R. (2021). Socialism with Chinese Characteristics. Springer Singapore. https://link.springer.com/book/10.1007/978-981-16-1622-8 https://jungle.world/artikel/2017/44/der-kern-der-fuehrung zu Wen Jiabao: https://www.britannica.com/biography/Wen-Jiabao zu den Reformen Yugoslawiens und Ungarns: https://www.akweb.de/gesellschaft/planwirtschaft-und-marktmechanismen/ zu Josib Broz Tito: https://www.dhm.de/lemo/biografie/josip-broz-tito zum Fünfjahresplan: https://www.zdfheute.de/politik/ausland/china-fuenfjahresplan-kommunistische-partei-strategie-100.html https://en.wikipedia.org/wiki/Five-year_plans_of_China zum Xi-thought: https://www.soas.ac.uk/research/political-thought-xi-jinping zu den Reichswerken Hermann Göring: https://de.wikipedia.org/wiki/Reichswerke_Hermann_G%C3%B6ring https://www.deutschlandfunk.de/hitlers-holding-die-reichswerke-hermann-goering-100.html zur Verstaatlichung Renaults in Frankreich: https://monde-diplomatique.de/artikel/!1405644 zur Britischen Labour Regierung nach 1945: https://de.wikipedia.org/wiki/Britische_Unterhauswahl_1945 zu Hu Jintao: https://www.britannica.com/biography/Hu-Jintao zu Jiang Zemin: https://www.britannica.com/biography/Jiang-Zemin Überblick politisches System in China: https://www.bpb.de/themen/asien/china/44270/charakteristika-des-politischen-systems/ Überblick chinesischer Führungskräfte: Shambaugh, D. (2021). China's Leaders: From Mao to Now. Polity Press.  https://www.politybooks.com/bookdetail?book_slug=chinas-leaders-from-mao-to-now--9781509546510 zu Neokonfuzianismus und der ‘neuen Linken': https://jungle.world/artikel/2023/10/solidaritaet-mit-wem https://chinabooksreview.com/2024/05/16/how-chinas-new-left-embraced-the-state/ zu den Ereignissen in Xingjiang und Hongkong: https://www.hrw.org/world-report/2026/country-chapters/china#d22098 zum erwähnten Spiegel-Artikel: https://www.spiegel.de/ausland/china-abschied-eines-korrespondenten-das-regime-steht-bombenfest-a-0b653e07-092a-41fc-a9c4-8edee76044c5 Xi, J. (2014-2025). The Governance of China I-V. http://english.scio.gov.cn/featured/xigovernance/node_7248444.htm zum Machtwechsel in Kuba: https://www.bpb.de/kurz-knapp/hintergrund-aktuell/264845/zehn-jahre-machtwechsel-in-kuba zu Abdelaziz Bouteflika in Algerien: https://www.britannica.com/biography/Abdelaziz-Bouteflika zur Kulturrevolution: https://www.bpb.de/shop/zeitschriften/apuz/228467/kulturrevolution-in-china/ zu den linksdissidentischen Strömungen der Kulturrevolution:  Wu, Y. (2019). Die andere Kulturrevolution. 1966-169: Der Anfang vom Ende des chinesischen Sozialismus. (R. Ruckus, Übers.). Mandelbaum Verlag. https://www.mandelbaum.at/buecher/wu-yiching/die-andere-kulturrevolution/ Orwell, G. (1945 [2022]). Animal Farm.  zu Hu Yaobang: https://www.britannica.com/biography/Hu-Yaobang zur Institutionalisierung und Demokratiebewegung unter Hu Yaobang: https://pekinger-fruehling.univie.ac.at/die-demokratiebewegung-1978-1981/hu-yaobang-und-die-demokratiebewegung/ zum ‘Fragend schreiten wir voran' Motto der zapatistischen Bewegung: https://www.suedwind-magazin.at/fragend-schreiten-wir-voran/ zur Debatte innerhalb der deutschen Linken: https://jungle.world/artikel/2023/10/solidaritaet-mit-wem zur Streikwelle 2010 in China: https://www.bbc.com/news/10389762 zu Arbeitskämpfen in China: https://www.gongchao.org/ zu den Bewegungen in Hongkong: https://www.bpb.de/kurz-knapp/hintergrund-aktuell/296970/massenproteste-in-hongkong/ Demirović, A. (2025). Marx als Demokrat oder: Das Ende der Politik. Dietz. https://dietzberlin.de/produkt/marx-als-demokrat-oder-das-ende-der-politik/ zu Gramsi und ‘Hegemonialer Block': Cox, R. (1996). Gramsci, Hegemony, and International Relations. Approaches to World Order, 124-41. https://journals.sagepub.com/doi/abs/10.1177/03058298830120020701 zum Tiananmen Massaker: https://www.bpb.de/kurz-knapp/taegliche-dosis-politik/549121/vor-35-jahren-tiananmen-massaker-in-peking/ zum geopolitischen Hintergrund Venezuela – China – USA: https://www.bbc.com/news/articles/cly92dkxqvko zur Iranischen Revolution (1979): https://www.britannica.com/event/Iranian-Revolution Zhao, T. (2025). Alles unter dem Himmel. Vergangenheit und Zukunft der Weltordnung. Suhrkamp. https://www.suhrkamp.de/buch/zhao-tingyang-alles-unter-dem-himmel-t-9783518298824 Kang, Y. (1935 [2020]). Die große Gemeinschaft. Drachenhaus. https://www.drachenhaus-verlag.com/products/die-grosse-gemeinschaft Thematisch angrenzende Folgen S02E09 | Isabella M. Weber zu Chinas drittem Weg https://www.futurehistories.today/episoden-blog/s02/e09-isabella-m-weber-zu-chinas-drittem-weg/ S02E54 | Alex Demirovic zu sozialistischer Gouvernementalität, (Re-)produktion und Rätedemokratie (Teil 2) https://www.futurehistories.today/episoden-blog/s02/e54-alex-demirovic-zu-sozialistischer-gouvernementalitaet-re-produktion-und-raetedemokratie-teil-2/ S02E53 | Alex Demirovic zu sozialistischer Gouvernementalität, (Re-)produktion und Rätedemokratie (Teil 1) https://www.futurehistories.today/episoden-blog/s02/e53-alex-demirovic-zu-sozialistischer-gouvernementalitaet-re-produktion-und-raetedemokratie-teil-1/ Future Histories Kontakt & Unterstützung  Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories Schreibt mir unter: office@futurehistories.today Diskutiert mit mir auf Bluesky: https://bsky.app/profile/futurehistories.bsky.social Instagram: https://www.instagram.com/futurehpodcast/ Mastodon: https://mstdn.social/@FutureHistories Webseite mit allen Folgen: www.futurehistories.today English webpage: https://futurehistories-international.com Episode Keywords  #FelixWemheuer, #JanGroos, #Interview, #FutureHistories, #China, #Mao, #MaoZedong, #Sozialismus, #Kommunismus, #Staatskapitalismus, #Marktsozialismus, #Planwirtschaft, #XiJinping, #ChinasWirtschaft, #Ökonomie, #Staatsklassen, #NeueÖkonomischePolitik, #Chimerica, #GeschichteChinas, #Arbeitskampf, #ChinesischerTraum  

In this episode, we dive deep into one of the most playful yet culturally significant lyrics in Billy Joel's history-spanning anthem, We Didn't Start the Fire: "Hula Hoop." While it might sound like just a toy, the Hula Hoop represents a massive shift in post-war consumer culture. We explore how the team at Wham-O turned an ancient concept into a 1958 global craze that saw 25 million hoops sold in just four months.Join us as we discuss:The Origins: How an Australian exercise ring became an American icon.The Mania: Why the Hula Hoop was actually banned in some countries and viewed as a symbol of "Western decadence."Billy's Timeline: Why Joel chose this specific fad to represent the spirit of the late 50s alongside events like the Space Race and the rise of Elvis.The Legacy: How the Hula Hoop paved the way for the modern toy industry and remains a staple of nostalgia today.Whether you're a Billy Joel superfan or a history buff, grab your hoop and get ready to spin through the story of the fad that took the world by storm.Send a text

       Shorto explores Manhattan's social history, highlighting figures like Dorothia Angola and Catalina Trico, while debunking myths regarding the "sale" of the island and Irving's caricatures. 3.1832

We are raiding the Guardian long read archives to bring you some classic pieces from years past, with new introductions from the authors. This week, from 2022: Idealising the past is nothing new, but there is something peculiarly revealing about the way a certain generation of Facebook users look back fondly on tougher times By Dan Hancox. Read by Dermot Daly. Help support our independent journalism at theguardian.com/longreadpod

The use of stimulants during WWII is no secret, but in the last decade, there has been a lot of discussion and analysis of it. Just how significant was drug use in Nazi Germany, and how did the Allies compare? Research: Ackermann, Paul. “Les soldats nazis dopés à la méthamphétamine pour rester concentrés.” HuffPost France. June 4, 2013. https://www.huffingtonpost.fr/actualites/article/les-soldats-nazis-dopes-a-la-methamphetamine-pour-rester-concentres_19714.html Andreas, Peter. “How Methamphetamine Became a Key Part of Nazi Military Strategy.” Time. Jan. 7, 2020. https://time.com/5752114/nazi-military-drugs/ Blakemore, Erin. “A Speedy History of America’s Addiction to Amphetamine.” Smithsonian. Oct. 27, 2017. https://www.smithsonianmag.com/history/speedy-history-americas-addiction-amphetamine-180966989/ Boeck, Gisela, and Vera Koester. “Who Was the First to Synthesize Methamphetamine?” Chemistry Views. https://www.chemistryviews.org/9-who-first-synthesized-methamphetamine/ “Ephedra.” National Center for Complementary and Integrative Health.” https://www.nccih.nih.gov/health/ephedra Eghigian, Greg, PhD. “A Methamphetamine Dictatorship? Hitler, Nazi Germany, and Drug Abuse.” Psychiatric Times. June 23, 2016. https://www.psychiatrictimes.com/view/methamphetamine-dictatorship-hitler-nazi-germany-and-drug-abuse Garber, Megan, “‘Pilot’s Salt’: The Third Reich Kept Its Soldiers Alert With Meth.” The Atlantic. May 31, 2013. https://www.theatlantic.com/technology/archive/2013/05/pilots-salt-the-third-reich-kept-its-soldiers-alert-with-meth/276429/ Gifford, Bill. “The Scientific AmericanGuide to Cheating in the Olympics.” Scientific American. August 5, 2016. https://www.scientificamerican.com/article/the-scientific-american-guide-to-cheating-in-the-olympics/ Gorvett, Zaria. “The Drug Pilots Take to Stay Awake.” BBC. March 14, 2024. https://www.bbc.com/future/article/20240314-the-drug-pilots-take-to-stay-awake Grinspoon, Lester. “The speed culture : amphetamine use and abuse in America.” Harvard University Press. 1975. Accessed online: https://archive.org/details/speedcultureamph0000grin_n3i0/mode/1up Gupta, Raghav et al. “Understanding the Influence of Parkinson Disease on Adolf Hitler's Decision-Making during World War II.” World Neurosurgery. Volume 84, Issue 5. 2015. Pages 1447-1452. https://doi.org/10.1016/j.wneu.2015.06.014. Hurst, Fabienne. “The German Granddaddy of Crystal Meth.” Spiegel. Dec. 23, 2013. https://www.spiegel.de/international/germany/crystal-meth-origins-link-back-to-nazi-germany-and-world-war-ii-a-901755.html Isenberg, Madison. “Volksdrogen: The Third Reich Powered by Methamphetamine.” The Macksey Journal. University of Texas at Tyler. Volume 4, Article 21. 2023. https://scholarworks.uttyler.edu/cgi/viewcontent.cgi?article=1001&context=senior_projects Laskow, Sarah. “Brewing Bad: The All-Natural Origins of Meth.” The Atlantic. Oct. 3, 2014. https://www.theatlantic.com/technology/archive/2014/10/brewing-bad-the-all-natural-origins-of-meth/381045/ Lee, Ella. “Fact check: Cocaine in Coke? Soda once contained drug but likely much less than post claims.” USA Today. July 25, 2021. https://www.usatoday.com/story/news/factcheck/2021/07/25/fact-check-coke-once-contained-cocaine-but-likely-less-than-claimed/8008325002/ Leite, Fagner Carvalho et al. “Curine, an alkaloid isolated from Chondrodendron platyphyllum inhibits prostaglandin E2 in experimental models of inflammation and pain.” Planta medica 80,13 (2014): 1072-8. doi:10.1055/s-0034-1382997 Meyer, Ulrich. “Fritz hauschild (1908-1974) and drug research in the 'German Democratic Republic' (GDR).” Die Pharmazie 60 6 (2005): 468-72. Natale, Fabian. “Pervitin: how drugs transformed warfare in 1939-45.” Security Distillery. May 6, 2020. https://thesecuritydistillery.org/all-articles/pervitin-how-drugs-transformed-warfare-in-1939-45 Ohler, Norman. “Blitzed: Drugs in the Third Reich.” Houghton Mifflin Harcourt. 2017. Rasmussen, Nicolas. “Medical Science and the Military: The Allies’ Use of Amphetamine during World War II.” The Journal of Interdisciplinary History, vol. 42, no. 2, 2011, pp. 205–33. JSTOR, http://www.jstor.org/stable/41291190 “Reich Minister of Health Dr. Leonardo Conti Speaks with Hitler’s Personal Physician, Dr. Karl Brandt (August 1, 1942).” German History in Documents and Images. https://germanhistorydocs.org/en/nazi-germany-1933-1945/reich-minister-of-health-dr-leonardo-conti-speaks-with-hitler-s-personal-physician-dr-karl-brandt-august-1-1942 Schwarcz, Joe. “The Right Chemistry: Once a weapon, methamphetamine is now a target.” Oct. 1, 2021. https://montrealgazette.com/opinion/columnists/the-right-chemistry-once-a-weapon-methamphetamine-is-now-a-target Snelders, Stephen and Toine Pieters. “Speed in the Third Reich: Metamphetamine (Pervitin) Use and a Drug History From Below.” Social History of Medicine. Volume 24, Issue 3. December 2011. Pages 686–699. https://doi.org/10.1093/shm/hkq101 “Stimulant Pervitin.” Deutschland Museum. https://www.deutschlandmuseum.de/en/collection/stimulant-pervitin/ Tinsley, Grant. “Ephedra (Ma Huang): Weight Loss, Dangers, and Legal Status.” Helthline. March 14, 2019. https://www.healthline.com/nutrition/ephedra-sinica See omnystudio.com/listener for privacy information.

Episode Summary: The Age of Victoria continues its 2026 “Famine & Revolution” series by stepping away from the political scandals of Lola Montez and into the microscopic world of a biological invader. In this episode, we begin our deep dive into the “Hungry Forties” by looking at the environmental and material foundations of the era. Using the “Longue Durée” framework of the Annales School, we explore the forces that dictate the fate of civilizations. We examine the “Malthusian Trap”—the point where surging urban populations outstripped the land's ability to feed them—and why the humble potato was both the savior and the Achilles’ heel of the 19th-century economy. Support the Show: This podcast is fiercely independent and relies on listener support to maintain access to academic archives and primary sources. To help us reach our goal of 25 paying patrons this month and keep the history deep, please join the crew at: Patreon.com/ageofvictoria Key Topics Covered: The Annales School & Fernand Braudel: Why history is more than just economics or the work of great people—it is the slow, grinding reality of the “Longue Durée”: climate, biology, and the material systems that constrain human action. The “Biological Invader”: The science of Phytophthora infestans. How a fungus from the Americas managed to cross the Atlantic and “dissolve” the food supply of a continent. The Malthusian Trap: A demographic analysis of the early 19th century. We look at the “tipping point” where population growth finally collided with limited agricultural resources. Urbanisation & The Hinterland: How industrial mega-cities like London and Paris broke the traditional link between people and their food sources, creating a precarious global supply chain. The Chemistry of the Potato: Why the potato was the “perfect” industrial crop—producing more calories per acre than any grain—and why its monoculture became a death trap. The Global “Hungry Forties”: Debunking the myth that the famine was a localized event; tracing the “Pandemic of Rot” as it moved from the USA to Belgium, Prussia, Scotland, and Ireland. Works Cited & Sources: Donnelly, James S., Jr. The Great Irish Potato Famine. (A principal source for the socio-political impact and the progression of the blight). Braudel, Fernand. The Structures of Everyday Life: The Limits of the Possible. * Allen, Robert C. The British Industrial Revolution in Global Perspective. Diamond, Jared. Guns, Germs, and Steel. Bairoch, Paul. Cities and Economic Development: From the Dawn of History to the Present. Wrigley, E.A. Poverty, Progress and Population. De Vries, Jan. European Urbanization, 1500–1800. Grigg, David. The Agricultural Systems of the World: An Evolutionary Approach. Flinn, M.W. Scottish Population History from the 17th Century to the 1930s. Vaughan, W.E. and Fitzpatrick, A.J. Irish Historical Statistics: Population 1821–1971. Bhardwaj, Raju Lal et al. “An Alarming Decline in the Nutritional Quality of Foods.” Foods (Basel, Switzerland) vol. 13,6 877. Clark, Stuart. The Annales School: Critical Assessments. Trinder, “Britain's industrial revolution.” pp575-602 https://merl.reading.ac.uk/collections/royal-agricultural-society-of-england/ https://victoryseeds.com/pages/potato-famine  Allen, Robert C., The British Industrial Revolution in Global Perspective. Gráda, Cormac Ó. “The Lumper Potato and the Famine.” History Ireland, vol. 1, no. 1, 1993, pp. 22–23. JSTOR, http://www.jstor.org/stable/27724042. Accessed 29 Jan. 2026. Solar, Peter M. “Why Ireland Starved and the Big Issues in Pre-Famine Irish Economic History.” Irish Economic and Social History, vol. 42, 2015, pp. 62–75. JSTOR, https://www.jstor.org/stable/26375915. Accessed 29 Jan. 2026. The post EP066 THE PANDEMIC OF ROT appeared first on AGE OF VICTORIA PODCAST.

Juanita Rose Violini is an author and researcher best known for Almanac of the Infamous, the Incredible, and the Ignored, a wide-ranging exploration of people, events, and phenomena that have been overlooked, marginalized, or forgotten by mainstream history. Violini brings together true crime, social history, unexplained events, and human-interest stories to spotlight figures and moments that challenge official narratives. Her work emphasizes historical curiosity, social justice, and the importance of remembering those pushed to the fringes, offering readers a compelling mosaic of the strange, the controversial, and the unjustly neglected.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-x-zone-radio-tv-show--1078348/support.Please note that all XZBN radio and/or television shows are Copyright © REL-MAR McConnell Meda Company, Niagara, Ontario, Canada – www.rel-mar.com. For more Episodes of this show and all shows produced, broadcasted and syndicated from REL-MAR McConell Media Company and The 'X' Zone Broadcast Network and the 'X' Zone TV Channell, visit www.xzbn.net. For programming, distribution, and syndication inquiries, email programming@xzbn.net.We are proud to announce the we have launched TWATNews.com, launched in August 2025.TWATNews.com is an independent online news platform dedicated to uncovering the truth about Donald Trump and his ongoing influence in politics, business, and society. Unlike mainstream outlets that often sanitize, soften, or ignore stories that challenge Trump and his allies, TWATNews digs deeper to deliver hard-hitting articles, investigative features, and sharp commentary that mainstream media won't touch.These are stories and articles that you will not read anywhere else.Our mission is simple: to expose corruption, lies, and authoritarian tendencies while giving voice to the perspectives and evidence that are often marginalized or buried by corporate-controlled media

Nutritional rickets is caused by a vitamin D deficiency, and people figured out two ways to treat it before we even knew what vitamin D was. Research: “Oldest UK case of rickets in Neolithic Tiree skeleton.” 9/10/2015. https://www.bbc.com/news/uk-scotland-glasgow-west-34208976 Carpenter, Kenneth J. “Harriette Chick and the Problem of Rickets.” The Journal of Nutrition, Volume 138, Issue 5, 827 – 832 Chesney, Russell W. “New thoughts concerning the epidemic of rickets: was the role of alum overlooked?.” Pediatric Nephrology. (2012) 27:3–6. DOI 10.1007/s00467-011-2004-9. Craig, Wallace and Morris Belkin. “The Prevention and Cure of Rickets.” The Scientific Monthly , May, 1925, Vol. 20, No. 5 (May, 1925). Via JSTOR. https://www.jstor.org/stable/7260 Davidson, Tish. "Rickets." The Gale Encyclopedia of Medicine, edited by Jacqueline L. Longe, 6th ed., vol. 7, Gale, 2020, pp. 4485-4487. Gale OneFile: Health and Medicine, link.gale.com/apps/doc/CX7986601644/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=811f7e02. Accessed 7 Jan. 2026. Friedman, Aaron. “A brief history of rickets.” Pediatric Nephrology (2020) 35:1835–1841. https://doi.org/10.1007/s00467-019-04366-9 Hawkes, Colin P, and Michael A Levine. “A painting of the Christ Child with bowed legs: Rickets in the Renaissance.” American journal of medical genetics. Part C, Seminars in medical genetics vol. 187,2 (2021): 216-218. doi:10.1002/ajmg.c.31894 Ihde, Aaron J. “Studies on the History of Rickets. I: Recognition of Rickets as a Deficiency Disease.” Pharmacy in History, 1974, Vol. 16, No. 3 (1974). https://www.jstor.org/stable/41108858 Ihde, Aaron J. “Studies on the History of Rickets. II : The Roles of Cod Liver Oil and Light.” Pharmacy in History, 1975, Vol. 17, No. 1 (1975). https://www.jstor.org/stable/41108885 Newton, Gil. “Diagnosing Rickets in Early Modern England: Statistical Evidence and Social Response.” Social History of Medicine Vol. 35, No. 2 pp. 566–588. https://academic.oup.com/shm/article/35/2/566/6381535 O'Riordan, Jeffrey L H, and Olav L M Bijvoet. “Rickets before the discovery of vitamin D.” BoneKEy reports vol. 3 478. 8 Jan. 2014, doi:10.1038/bonekey.2013.212. Palm, T. “Etiology of Rickets.” Br Med J 1888; 2 doi: https://doi.org/10.1136/bmj.2.1457.1247 (Published 01 December 1888) Rajakumar, Kumaravel and Stephen B. Thomas. “Reemerging Nutritional Rickets: A Historical Perspective.” Arch Pediatr Adolesc Med. Published Online: April 2005 2005;159;(4):335-341. doi:10.1001/archpedi.159.4.335 Swinburne, Layinka M. “Rickets and the Fairfax family receipt books.” Journal of the Royal Society of Medicine. Vol. 99. August 2006. Tait, H. P.. “Daniel Whistler and His Contribution to Pædiatrics.” Edinburgh Medical Journal vol. 53,6 (1946): 325–330. Warren, Christian. “No Magic Bolus: What the History of Rickets and Vitamin D Can Teach Us About Setting Standards.” Journal of Adolescent Health. 66 (2020) 379e380. https://www.jahonline.org/article/S1054-139X(20)30038-0/pdf Wheeler, Benjamin J et al. “A Brief History of Nutritional Rickets.” Frontiers in endocrinology vol. 10 795. 14 Nov. 2019, doi:10.3389/fendo.2019.00795 World Health Organization. “The Magnitude and Distribution of Nutritoinal Rickets: Disease Burden in Infants, Children, and Adolescents.” 2019. Via JSTOR. https://www.jstor.org/stable/resrep27899.7 Zhang, M., Shen, F., Petryk, A., Tang, J., Chen, X., & Sergi, C. (2016). “English Disease”: Historical Notes on Rickets, the Bone–Lung Link and Child Neglect Issues. Nutrients, 8(11), 722. https://doi.org/10.3390/nu8110722 See omnystudio.com/listener for privacy information.

Over the last two decades, historians have steadily moved away from writing longue durée national histories. Especially in the wake of the global history wave, national histories can seem decidedly 20th century. But what if you're asked to take up that task, and you accept the challenge? Today, I'm discussing that question with a historian who has grappled with what it means to write a national history in 2024. My guest, Jeffrey Ahlman, is here to discuss his new book, Ghana: A Political and Social History (Zed Books, 2024). The book asks what it means, and what it has meant, to be Ghanaian over the past two centuries, arguing that the concept of the Ghanian nation is very much a moving target. 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

In which co-hosts Kenny and Sam look back at the year that was, look ahead to the year that's to come, and answer (excellent!) listener questions. Topics include the status of democracy in absolute monarchies like Gondor, connections between Tolkien and Lovecraft, the history of Galadriel, our favorite movies of 2025, Reddit comments about the podcast, and our predictions for 2026 elections in the US and abroad.Further reading/listening:Our episode with Rob TallyOur episode with Lee KonstantinouOur episode with Ali MirzabayatiKonstantinou - Mythic Capital: How Tolkien is Whispering in the Ears of America's Most Powerful MenSemley (Wired, 10/25) - Elon Musk Really Doesn't Get The Lord of the RingsPagliarini (Dissent, Fall 25) - Lula's Unfinished DemocracyHartrich (Journal of Social History, Fall 24) - The Boundaries of Popular Control in Late Medieval English TownsHill - The Century of Revolution: 1603-1714Livingston - Bloody Crowns: A New History of the Hundred Years WarTooze - The Wages of DestructionKenny's Letterboxd | Sam's LetterboxdLeave us a review! Send us an email at entmootpod@gmail.com! Hosted on Acast. See acast.com/privacy for more information.

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/finance

The outbreak of the First World War shattered the established European art market. Amidst fighting, looting, confiscations, expropriation fears and political and economic upheaval, an integrated marketplace shaped by upper-class patrons broke down entirely. In its place, Maddalena Alvi argues, can be found the origins of a recognizably modern market of nationalized spheres driven by capitalist investment and speculation, yet open to wider social strata. Delving into auction records, memoirs, newspaper articles, financial and legal documents in six languages, Alvi explores these cultural and socio-economic developments across the British, French, and German markets, as well as trade spheres such as Russia and Scandinavia. 1914 marked the end of the European art market and cemented the connection between art and finance.  The European Art Market and the First World War: Art, Capital, and the Decline of the Collecting Class, 1910–1925 (Cambridge University Press, 2025) Maddalena Alvi holds a PhD in History from the University of Cambridge, an MSc in Economic and Social History from the University of Oxford, and an MLitt in Art History from the University of Glasgow. Priya S. Gandhi is a writer and strategist based in New York City.

En direct de Florence, on se pose la question: qu'est-ce que c'est que la Renaissance italienne et comment ça s'est déployé ? Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Montage: Diane, Artémis Production | artemisproduction.framer.website 00:00 Introduction 02:14 Qu'est-ce que la Renaissance 06:03 Humanisme et philosophie 09:29 Néoplatonisme et culte de la beauté 13:19 Sciences et découvertes 17:27 Peinture et perspective 25:57 Corps et beauté 34:01 L'Italie Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: ANTONETTI, Pierre. Les Médicis. Paris, PUF, 1997. ARASSE, Daniel, L'Homme en perspective - Les primitifs d'Italie, Paris, Hazan, 2008 ARASSE, Daniel et A. TONNESMANN. La Renaissance maniériste. Paris, Gallimard, 1997. BARBIER, Frédéric. L'Europe de Gutenberg, le livre et l'invention de la modernité occidentale (XIIIe-XVIe siècle). Paris, Belin, 2006. BAXANDALL, Michael. L'œil du Quattrocento. Paris, Gallimard, 1985. BAXANDALL. M. Les humanistes à la découverte de la composition en peinture, 1340-1450. Paris, Seuil, 1989. BENNASSAR, Bartolomé et Jean Jacquart, Le 16e siècle, Paris, Armand Colin, 2002 (1972). BONNEY, Richard. The European Dynastic States, 1494-1660. Oxford, Oxford University Press, 1991. BLOCH, Ernst. La philosophie de la Renaissance. Paris, Payot, 2007 (1972). BRIOIST, Pascal, La Renaissance, 1470-1570, Paris, Atlande, 2003. BURKE, Peter, La Renaissance européenne, Paris, Le Seuil, 2000. CHASTEL, André. Art et humanisme à Florence au temps de Laurent le Magnifique. Paris, PUF, 1959. CHASTEL, André. Le geste dans l'art. Paris, Liana Levi, 2001. CASSAN, Michel, L'Europe au XVIe siècle, Paris, Armand Colin, 2008. CONSTANT, Jean-Marie. Naissance des États modernes. Paris, Belin, 2000. CLOULAS, Ivan (dir.). et al. L'Italie de la Renaissance, un monde en mutation 1378-1494. Paris, Fayard, 1990. CROUZET-PAVAN, Élisabeth, Venise, une invention de la ville XIIIe-XVe siècle, Seyssel, Champ Vallon, 1997. DAMISH, H. L'origine de la perspective. Paris, Flammarion, 1987. DAUMAS, Maurice, Images et sociétés dans l'Europe moderne, 15e-18e siècle, Paris, Armand Colin, 2000. DAUSSY Hugues, Patrick Gilli et Michel Nassiet, La Renaissance (vers 1470-vers 1560), Paris, Belin, 2003 DELUMEAU, Jean. La civilisation de la Renaissance. Paris, Arthaud, 1967. DELUMEAU, Jean. L'Italie de la Renaissance à la fin du XVIIIe siècle. Paris, Armand Colin, 1997 (1974). DUPRAT, Annie, Images et Histoire. Outils et méthodes d'analyse des documents iconographiques, Paris, Belin, 2007. LEBRUN, François, L'Europe et le monde, XVIe, XVIIe, XVIIIe siècle, Paris, Armand Colin, 1997. GARIN, Eugenio. L'humanisme italien. Paris, Albin Michel, 2005 (1947). GOLDWAITE. R.A. The building of Renaissance Florence. An Economic and Social History. Baltimore and London, The John Hopkins University Press, 1980. GUENÉE, B. L'Occident aux XIVe et XVe siècles. Paris, PUF, 1998. HAVELANGE, Carl. De l'œil et du monde. Une histoire du regard au seuil de la modernité. Paris, Fayard, 1998. HALE, John Rigby. La civilisation de l'Europe à la Renaissance. Paris, Perrin, 1998. HEERS, Jacques. Les temps dits « de transition » (1300 à 1520 environ). Paris, Mentha, 1992. HEERS, Jacques. La vie quotidienne à la cour pontificale au temps des Borgia et des Médicis (1420-1520). Paris, Hachette, 1986. HÉLIE, Jérôme. Petit Atlas historique des temps moderne, Paris, Armand Colin, 2016 (2000). JAHAN, Sébastien. Les renaissances du corps en occident : 1450-1650. Paris, Belin, 2004. JONES-DAVIS, Marie-Thérèse (dir.). L'oisiveté au temps de la Renaissance, Paris, PUPS, 2002 MANDROU, Robert. Introduction à la France moderne, 1500-1640, Essai de psychologie historique. Paris, Albin Michel, 1988 (1961). MUCHEMBLED, Robert (dir.), Les XVIe et XVIIe siècles, histoire moderne, Paris, Bréal, 1995. PERONNET, M. et L. Roy, Le XVIe siècle, 1492-1620, Paris, Hachette, 2005. POUSSOU, J.P. (dir.), Le Renaissance. Enjeux historiographiques, méthodologie, bibliographie commentée, Paris, Armand Colin, 2002. SALLMANN, Jean-Michel. Géopolitique du XVIe siècle, 1490-1618, Paris, Seuil, 2003. TENENTI, Alberto, Florence à l'époque des Médicis, de la cité à l'État, Paris, Flammarion, 1968. ZIMMERMAN, Susan and R.F.E. WEISSMANN. Urban Life in the Renaissance. Newark, University of Delaware Press, 1988. Autres références disponibles sur demande. #histoire #documentaire #renaissance #florence #italy #italie

Affirmative action and DEI have become lightning rods in today's culture wars, but how much do we really know about where they came from and why they exist? In this episode, Sergio breaks down the long history of systemic racism in America, from slavery and Jim Crow to redlining and modern hiring bias. You'll learn what affirmative action actually is, what DEI really means, and how both have shaped access, opportunity, and fairness for everyone not just a few. This isn't about guilt. It's about awareness. Because when you understand the history, you start to see the patterns. And once you see them, you can't unsee them.1.Intro2. America's Original Construction Project3. The Evolution of Inequality4. Who's Really Getting the Handout?5. Before Affirmative Action, There Was Just...Discrimination6. DEI for Dummies: The Part They Never Told YouSources & References:• Bertrand, M., & Mullainathan, S. (2004). Are Emily and Greg more employable than Lakisha and Jamal? A field experiment on labor market discrimination. National Bureau of Economic Research. https://doi.org/10.3386/w9873• Equal Employment Opportunity Commission. (n.d.). EEOC history: 1964–1969. U.S. Equal Employment Opportunity Commission. https://www.eeoc.gov/history/eeoc-history-1964-1969• National Park Service. (n.d.). Equal Pay Act of 1963. U.S. Department of the Interior. https://www.nps.gov/articles/equal-pay-act.htm• Pittsburgh Press Co. v. Pittsburgh Commission on Human Relations, 413 U.S. 376 (1973). https://en.wikipedia.org/wiki/Pittsburgh_Press_Co._v._Pittsburgh_Commission_on_Human_Relations• University of Washington. (n.d.). Racial restrictive covenants: Enforcing neighborhood segregation in Seattle. Civil Rights & Labor History Consortium. https://depts.washington.edu/civilr/covenants_report.htm• Jones-Correa, M. (2000). Origins and diffusion of racial restrictive covenants. Political Science Quarterly, 115(4), 541–568. https://www.jstor.org/stable/2657609• Urban Institute. (2023). Addressing the legacies of historical redlining. https://www.urban.org/sites/default/files/2023-01/Addressing%20the%20Legacies%20of%20Historical%20Redlining.pdf• Nardone, A., Casey, J. A., Morello-Frosch, R., Mujahid, M., Balmes, J., & Thakur, N. (2020). Associations between historical residential redlining and current age-adjusted rates of emergency department visits due to asthma across eight cities in California. The Lancet Planetary Health, 4(1), e24–e31. https://pmc.ncbi.nlm.nih.gov/articles/PMC9901820/• Pager, D., Western, B., & Bonikowski, B. (2009). Discrimination in a low-wage labor market: A field experiment. American Sociological Review, 74(5), 777–799. https://pmc.ncbi.nlm.nih.gov/articles/PMC2915472/• Corrigan v. Buckley, 271 U.S. 323 (1926). https://en.wikipedia.org/wiki/Corrigan_v._Buckley• ADA National Network. “Timeline of the Americans with Disabilities Act.” adata.org. Accessed October 2, 2025. https://adata.org/ada-timeline• Administration for Community Living. “Origins of the ADA.” acl.gov. Accessed October 2, 2025. https://acl.gov/ada/origins-of-the-ada• U.S. Department of Justice. “Introduction to the Americans with Disabilities Act.” ada.gov. Accessed October 2, 2025. https://www.ada.gov/topics/intro-to-ada/• Section508.gov. “IT Accessibility Laws and Policies.” section508.gov. Accessed October 2, 2025. https://www.section508.gov/manage/laws-and-policies/• BrownGold. “DEI & A: The Effect of Donald Trump's DEI Executive Order on Accessibility.” browngold.com. Accessed October 2, 2025. https://browngold.com/blog/dei-a-the-effect-of-donald-trumps-dei-executive-order-on-accessibility/• Wikipedia. “Architectural Barriers Act of 1968.” Wikipedia.org. Accessed October 2, 2025. https://en.wikipedia.org/wiki/Architectural_Barriers_Act_of_1968• Michigan State University Libraries. “Advancing Accessibility: A Timeline.” lib.msu.edu. Accessed October 2, 2025. https://lib.msu.edu/exhibits/advancing-accessibility/timeline• Duane Morris LLP. “ADA Considerations for Neurodiversity Hiring Programs.” duanemorris.com. August 3, 2023. https://www.duanemorris.com/articles/ada_considerations_for_neurodiversity_hiring_programs_0803.html• Autism Spectrum News. “Neurodiversity Hiring Programs: A Path to Employment.” autismspectrumnews.org. Accessed October 2, 2025. https://autismspectrumnews.org/neurodiversity-hiring-programs-a-path-to-employment/Institute for Diversity Certification. “What Does It Mean to Provide Reasonable Workplace Accommodations for Your Neurodiverse Employees?” diversitycertification.org. Accessed October 2, 2025. https://www.diversitycertification.org/deia-matters-blog/what-does-it-mean-to-provide-reasonable-workplace-accommodations-for-your-neurodiverse-employeesKatznelson, I. (2005). When affirmative action was white: An untold history of racial inequality in twentieth-century America. W. W. Norton & Company. (See summary: History & Policy).• Onkst, D. H. (1998). “'First a negro… incidentally a veteran': Black World War II veterans and the G.I. Bill of Rights in the Deep South, 1944–1948.” Journal of Social History, 32(3), 517–543.• Blakemore, E. (2019; updated 2025). “How the GI Bill's promise was denied to a million Black WWII veterans.” History.com. https://www.history.com/articles/gi-bill-black-wwii-veterans-benefits.• Heller School, Brandeis University. (2023). “Not all WWII veterans benefited equally from the GI Bill” (impact report). https://heller.brandeis.edu/news/items/releases/2023/impact-report-gi-bill.html.• Perea, J. F. (2014). [Law review article on GI Bill and race]. University of Pittsburgh Law Review (available as PDF).• NBER working paper(s). (2024–2025). “Quantifying Racial Discrimination in the 1944 GI Bill” (authors and links in NBER repository). 

In this episode of Fabulous Folklore Presents, I'm talking to two folklore heavyweights - Owen Davies and Ceri Houlbrook! Owen Davies is Professor of Social History at the University of Hertfordshire. He is the author of numerous books, most recently Art of Grimoire and Troubled by Faith: Insanity and the Supernatural in the Age of the Asylum (both 2023). He has been described as Britain's foremost academic expert on the history of magic. Ceri Houlbrook is Senior Lecturer in Folklore and History at the University of Hertfordshire. Her books include The Magic of Coin-Trees (2018), Unlocking the Love-Lock (2021) and Ritual 'Litter' Redressed (2022). In addition to her scholarly work, she writes folklore-inspired fiction. We chat about their new book, Folklore: A Journey through the Past and Present, about whether folklore should open up to admit openly-invented lore, the importance of the urban environment to folklore which has often been overlooked, and the way social media has shifted 'local' traditions into often international ones. There's even a mention of the folklore of ice cream vans! Buy Folklore: A Journey through the Past and Present: https://uk.bookshop.org/a/12992/9781526180384 Find Ceri on BlueSky: https://bsky.app/profile/cerihoulbrook.bsky.social Find Owen on BlueSky: https://bsky.app/profile/odavies9.bsky.social Get your free guide to home protection the folklore way here: https://www.icysedgwick.com/fab-folklore/ Become a member of the Fabulous Folklore Family for bonus episodes and articles at https://patreon.com/bePatron?u=2380595 Buy Icy a coffee or sign up for bonus episodes at: https://ko-fi.com/icysedgwick Fabulous Folklore Bookshop: https://uk.bookshop.org/shop/fabulous_folklore Pre-recorded illustrated talks: https://ko-fi.com/icysedgwick/shop Request an episode: https://forms.gle/gqG7xQNLfbMg1mDv7 Get extra snippets of folklore on Instagram at https://instagram.com/icysedgwick Find Icy on BlueSky: https://bsky.app/profile/icysedgwick.bsky.social 'Like' Fabulous Folklore on Facebook: https://www.facebook.com/fabulousfolklore/

Fran Harding was a stay-at-home mother of eight children when her pharmacist husband came home one night with the news that the family were moving to Charleville in Western Queensland to run a pub.Gordan had spontaneously leased a pub, and Fran was to be its new publican.So, with their kids in tow (including a little baby), they set off.Fran set up her sewing machine behind the bar and did her best to work out how to pull beers, understand what the locals were saying and keep tabs on her brood.Then Fran's husband fell in love with the pub across the street – the once grand hotel, The Corones.The Harding family moved in, learning about its history as ‘The Taj Mahal of the Warrego' and doing their best to return the pub to its former glory.Fran has published two books about her life and about the Corones Hotel, called The Accidental Australians and The Accidental Publican.This episode of Conversations was produced by Meggie Morris. Executive Producer is Nicola Harrison.It explores Australian history, stories, outback, the bush, Queensland, Quilpie, Migration, Great Australians, 1990 flood, recovering after natural disasters, social history, outback characters, hospitality, running a business, big families, motherhood, historic hotels, writing, books, memoir, Greek-Australians, small town Australia, working mothers, how to run a pub, renovating historic buildings, Harry Corones, Kythira, Poppa, Greece, Mediterranean Islands, Greek Orthodox, Greek diaspora, Australian pioneers.To binge even more great episodes of the Conversations podcast with Richard Fidler and Sarah Kanowski go the ABC listen app (Australia) or wherever you get your podcasts. There you'll find hundreds of the best thought-provoking interviews with authors, writers, artists, politicians, psychologists, musicians, and celebrities.

That's the claim made by Neil Vallelly in a shockingly poorly-informed article for Jacobin (reviewing Christopher Schuringa's book "A Social History of Analytical Philosophy"). Jacobin editor Nick French defended analytic philosophy in a counterpoint review of the same book ("Is Analytic Philosophy a Class Ideology?") published the same day. In this episode, Ben Burgis argues in this episode that French is correct but that the whole exchange suffers from ignoring the overlap between analytic philosophy and Marxism. Jacobin readers should be hearing about the (considerable!) contributions of analytical Marxist thinkers.Read the Vallelly article:https://jacobin.com/2025/09/analytic-philosophy-history-hume-rawlsRead the French article:https://jacobin.com/2025/09/analytic-philosophy-history-hume-rawlsRead Matt McManus's review of the same book on Ben's Substack:https://benburgis.substack.com/p/thoughts-on-christoph-schuringasFollow Ben on Twitter: @BenBurgisFollow GTAA on Twitter: @Gtaa_ShowBecome a GTAA Patron and receive numerous benefits ranging from patron-exclusive postgames every Monday night to our undying love and gratitude for helping us keep this thing going:patreon.com/benburgisRead the weekly philosophy Substack:benburgis.substack.comVisit benburgis.com

Why did so many women in the 1800s turn to poison to solve their problems? (Sorry husbands). Poisons like mercury, arsenic and strychnine were so cheap and readily available in the Victorian Era that it was called the "Golden Age of Poisoning." Besides being readily available, there were very few tests to detect murder by poison. Combine this with a society where women were powerless and poison becomes "the great equalizer for women in the 19th Century," as science historian Daniel Kevles wrote. But not all poisonings in the 1800s were acts of desperation. Plenty were just good old fashioned murder. DUN DUN DUUUUN!!! Joining Bob Crawford to help sort out the means, motive and opportunity of these Victorian Era women poisoners is Lisa Perrin. GUEST: Lisa Perrin, author and illustrator of the book, The League of Lady Poisoners: Illustrated True Stories of Dangerous Women See omnystudio.com/listener for privacy information.

Maria Dickin wanted to raise the status of animals in society and bring more awareness to the work they were doing during World War II. The Dickin Medal was created to honor military working animals. This episode covers six of those recipients. Research: “Cats and Dogs.” Sabretache: The Official Journal of the Calgary Military Historical Society. August Extra #1. 2022. http://cmhs.ca/sabretache/Sabretache_2022_08_1.pdf Classic Warbirds. “Pigeons at War - The RAF and the National Pigeon Service.” https://www.classicwarbirds.co.uk/articles/pigeons-at-war-the-raf-and-the-national-pigeon-service.php Elidemir, Gulistan. “Maria Dickin and the history of the People’s Dispensary for Sick Animals.” The Slice Whitechapel. 2/20/2022. https://whitechapellondon.co.uk/maria-dickin-pdsa-animal-charity-history/ Gardiner, Andrew. “The 'Dangerous' Women of Animal Welfare: How British Veterinary Medicine Went to the Dogs.” Social History of MedianeVol. 27, No. 3 pp. 466-487. https://archive.org/details/pubmed-PMC4109695/mode/1up Harrison, Brian. “Dickin, Maria Elisabeth.” Oxford Dictionary of National Biography. 11/23/2004. https://doi.org/10.1093/ref:odnb/53789 Historic England. “Heroic War Animals: The History of the PDSA Dickin Medal.” 12/21/2023. https://heritagecalling.com/2023/12/21/heroic-animals-at-war-the-history-of-the-pdsa-dickin-medal/ Imperial War Museums. “What Was The Yangtze Incident?” https://www.iwm.org.uk/history/what-was-the-yangtze-incident Kennedy, Maev. “Pet heroes honoured as cemetery reopens.” The Guardian. 12/14/2007. https://www.theguardian.com/artanddesign/2007/dec/14/art Long, David. “The animals' VC : for gallantry and devotion : the PDSA Dickin Medal - inspiring stories of bravery and courage.” Preface. 2012. Ministry of Defense. “Judy: The Dog who became a prisoner of war.” 7/24/2015. https://www.gov.uk/government/news/judy-the-dog-who-became-a-prisoner-of-war National Archives. “Judy, the only dog registered as a prisoner of war.” https://www.nationalarchives.gov.uk/explore-the-collection/stories/judy-the-only-dog-registered-as-a-prisoner-of-war/ National Archives. “Judy, the only dog registered as a prisoner of war.” https://www.nationalarchives.gov.uk/explore-the-collection/stories/judy-the-only-dog-registered-as-a-prisoner-of-war/ Naval History. “HMS AMETHYST INCIDENT, YANGTSE RIVER, April to May 1949.” https://www.naval-history.net/WXLG-Amethyst1949.htm “Rip.” https://www.pdsa.org.uk/media/5494/47646_dm-75_recipient-book_27_rip_digital.pdf “Sergeant Reckless – PDSA Dickin Medal 68.” https://www.pdsa.org.uk/what-we-do/animal-awards-programme/pdsa-dickin-medal/sergeant-reckless “Simon - PDSA Dickin Medal 54.” https://www.pdsa.org.uk/what-we-do/animal-awards-programme/pdsa-dickin-medal/simon “Story of Maria Dickin and PDSA.” Via YouTube. 10/8/2015. https://www.youtube.com/watch?v=3A1mMVDL4oo “White Vision.” https://www.pdsa.org.uk/what-we-do/animal-awards-programme/pdsa-dickin-medal/white-vision “Winkie: DM 1.” https://www.pdsa.org.uk/media/5491/47646_dm-75_recipient-book_01_winkie_digital.pdf Royal Pigeon Racing Association. “Pigeons In War.” https://www.rpra.org/pigeons-in-war/ S. Marine Corps Museum. “Sgt. Reckless - Marine War Horse.” https://www.usmcmuseum.com/uploads/6/0/3/6/60364049/sgt._reckless.pdf Wooster, Martin Morse. “Dickin Medal awards, a great philanthropic initiative.” Philanthropy Daily. https://philanthropydaily.com/dickin-medal-awards-a-great-philanthropic-initiative/ See omnystudio.com/listener for privacy information.

On this episode of the Economic and Business History channel, I spoke with Dr. Victoria Basualdo and Dr. Marcelo Bucheli about their new edited book. Big Business and Dictatorships in Latin America: A Transnational History of Profits and Repression (Palgrave Macmillan, 2020) is an edited volume that studies the relationship between big business and the Latin American dictatorial regimes during the Cold War. The first section provides a general background about the contemporary history of business corporations and dictatorships in the twentieth century at the international level. The second section comprises chapters that analyze five national cases (Argentina, Brazil, Chile, Uruguay, and Peru), as well as a comparative analysis of the banking sector in the Southern Cone (Argentina, Brazil, Chile, and Uruguay). The third section presents six case studies of large companies in Argentina, Brazil, Chile, Colombia, and Central America. This book is crucial reading because it provides the first comprehensive analysis of a key yet understudied topic in Cold War history in Latin America. Victoria Basualdo is Researcher at the Argentine National Scientific Council (CONICET) and at the Facultad Latinoamericana de Ciencias Sociales (FLACSO), and Professor in the Political Economy Master's Degree Program at FLACSO, Argentina. She specializes in contemporary economic and labor history, with special focus on structural changes and the transformations of trade-union organizations in Argentina and Latin America. Hartmut Berghoff is Director of the Institute of Economic and Social History at the University of Göttingen, Germany. He was the Director of the German Historical Institute in Washington DC (2008-2015) and held various visiting positions at the Center of Advanced Study, Harvard Business School, the Maison des Sciences de l'Homme, and the Henley Business School. He has worked on the history of consumption, business history, immigration history and the history of modern Germany. Marcelo Bucheli is Associate Professor of Business Administration at the Gies College of Business, University of Illinois at Urbana-Champaign, USA. His research focuses on the political economy of multinational corporations in Latin America, theoretical and methodological approaches to the study of the relationship between firms and states in a historical perspective, and business groups. Hosted by Paula De La Cruz-Fernandez, consultant, historian, and digital editor. New Books Network en español editor. Edita CEO. 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

Max Pearson presents a collection of the week's Witness History interviews from the BBC World Service.Our guest is Dr Anne-Lot Hoek, a research fellow at the International Institution of Social History in Amsterdam.This week, we're looking at key moments in Indonesian history, as the country marks 80 years since independence. We start by hearing about the writer Pramoedya Ananta Toer, who wrote Buru Quartet while imprisoned in the notorious labour camp on Buru island.Then, the reopening of the worlds' largest Buddhist monument after major restoration work.Plus, 50 years since the Santa Cruz massacre, when Indonesian troops opened fire on independence activists.Also, Jakarta's ban on the use of dancing monkeys on the city's streets. And, the discovery of a new species of human.Contributors: Pramoedya Ananta Toer - archive recordings of the writer.Werdi – one of the workers on the project.Dr Anne-Lot Hoek - research fellow at the International Institution of Social History in Amsterdam.Max Stahl - archive recordings of the British cameraman.Femke den Haas – animal rights activist.Peter Brown - Australian paleoanthropologist.(Photo: Pramoedya Ananta Toer. Credit: Reuters)

Christoph Schuringa is a philosopher and associate professor in philosophy at Northeastern University London. He is known for his works on German philosophy and is Editor of the Hegel Bulletin.Schuringa site: https://christophschuringa.com/Book link: https://www.versobooks.com/products/3018-a-social-history-of-analytic-philosophy---Become part of the Hermitix community:Hermitix Twitter - ⁠⁠ / hermitixpodcast⁠⁠ Hermitix Discord - ⁠⁠ / discord Support Hermitix:Hermitix Subscription - ⁠⁠https://hermitix.net/subscribe/⁠⁠ Patreon - ⁠⁠ www.patreon.com/hermitix⁠⁠ Donations: - ⁠⁠https://www.paypal.me/hermitixpod⁠⁠Hermitix Merchandise - ⁠⁠http://teespring.com/stores/hermitix-2⁠⁠Bitcoin Donation Address: 3LAGEKBXEuE2pgc4oubExGTWtrKPuXDDLKEthereum Donation Address: 0xfd2bbe86d6070004b9Cbf682aB2F25170046A996

What if analytic philosophy isn't as politically neutral as it claims to be? In this episode, we explore the hidden ideological scaffolding of analytic philosophy—its deference to science, retreat to common sense, and therapeutic impulse. Christoph Schuringa, author of A Social History of Analytic Philosophy (Verso), reveals how analytic thought emerged from institutional, class-based, and geopolitical forces. We also discuss its uneasy relation to continental philosophy, AI ethics, and the enduring shadows of McCarthyism.Buy the book: https://www.versobooks.com/products/3018-a-social-history-of-analytic-philosophy?srsltid=AfmBOooMFkt1rNYazXytazQnINKiWBS-PnqCzT4BjBbrEzJ3dZRz3Yy0https://christophschuringa.com/Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/