Podcasts about Turku

CUMBEAST [Brutal Death Metal; Turku, Finland] - http://cumbeast.bandcamp.com/SUNDAY OF THE DEAD [Doom/Death Metal; Würzburg, Germany] - https://sundayofthedead1.bandcamp.com/MALFORCE [Thrash Metal; Germany] - https://witchesbrewthrashes.bandcamp.com/album/force-du-malLLOTH [Melodic Black Metal; Eleusis, Greece] - https://llothofficial.bandcamp.com/@cumbeast_official #cumbeast #brutaldeathmetal #deathmetal #finnishmetal @sundayofthedead_official #sundayofthedead #doommetal #germanmetal@witchesbrewthrashes #malforce #thrashmetal #heavymetal@llothband #lloth #blackmetal #melodicblackmetal #greekmetal#metalpodcast #metalPODCAST THEM DOWNhttps://linktr.ee/pctdhttps://patreon.com/podcastthemdown

Veikan kuuluminen: Meidän on päästävä eroon kolmesta käsitteestä, jotka toistuvat vasemmiston vaalimainonnassa: toivo, empatia ja utopia. Tilalle voisi ottaa esimerkiksi käsitteet usko, voima ja halu. Pontuksen kuuluminen: Kokoomus on onnistunein poliittinen puolue, koska se on onnistunut saavuttamaan tavoitteensa luokkataistelussa. Kyse ei ole kuitenkaan vain siitä, että se on valehdellut kannattajilleen, vaan siitä, että se on onnistunut esittämään oman etunsa yhteiskunnan yhteisenä etuna, aivan kuten Marx ja Engels kuvasivat 1840-luvulla. Pontuksen vaiva 1: Miksi fasistit tanssivat aina samalla tavalla ja miksi se on cringeä? Voisiko selitys olla, että fasismi hankaloittaa kehon ja mielen yhteistoimintaa? Entä miksi Sanna Marinin tanssi on vaarallista mutta Purran tanssi vain kädenlämpöistä? Pontuksen vaiva 2: Ensin polyamoria trendasi, sitten monogamia palasi. Kaatuiko kaikki lopulta säädön määrään? On hauskaa seurata, miten trendit seuraavat toisiaan ”piireissä”. Mikä trendi mahtaa tulla seuraavaksi? Pontuksen vaiva 3: Tietty teatterimuoto, osallistava nykyteatteri, on tullut umpikujaan, joka johtuu katsojuuden ja työelämän muutoksista. Kun töissä ollaan hirveän aktiivisia ja mielikuvituksellisia, kuka jaksaa enää tulla teatteriin osallistettavaksi? Entä miten saada suostumus manipuloimalla yleisöä? Tätä kaikkea voi pohtia esimerkiksi Agora – Kaksi merenneitoa tyhjän altaan äärellä -teoksen parissa. Lehdistökatsauksessa tutustutaan kolmeen reittiin ulos ekokriisistä sekä empatiakritiikkin. Suosituksissa espresso tonic, tapa kiertää maksumuureja ja Turku. Jaksossa mainittuja asioita: Karl Marx & Friedrich Engels: Saksalainen ideologia Agora – Kaksi merenneitoa tyhjässä altaassa, Helsingin kaupunginteatteri Eetu Viren: Vallankumouksen asennot Riikka Thitz: Kuriton katsoja https://koneensaatio.fi/tarinat-ja-julkaisut/kuriton-katsoja https://archive.ph/ Tilaa Kansan uutiset: https://ku.fi/tilaa Tilaa Patreon-lisäjaksomme: https://patreon.com/mikameitavaivaa

Seuraava MIETI VÄHÄ! jäi limboon, mutta sitä odotellessa Joonas ja Vade ovat palanneet lukulomaltaan toteuttamaan lupauksensa musiikkifilosofiapodista! Luimme yllättäen käteen sattuneen tutkimuksen musiikkifilosofiasta Turun akatemiassa. Jukka Sarjalan Music, Morals and the Body: An Academic Issue in Turku 1654-1808 (SKS, 2001) antoi syyn fiilistellä filosofisesti musiikin taikavoimaa kontekstissa, missä nykyaikaiset tavat lähestyä musiikkia eivät päde. Entä jos keskeistä musiikissa ei olisi esittäjä tai tuote vaan sen yleisöön kohdistama vaikutus? Entä jos musiikissa olennaista tutkittavaa olisikin kappaleiden ja partituurien sijaan sen mystinen kyky pistää ihmiset tuntemaan ja liikkumaan? Ja miltä suomalainen akateeminen filosofian tutkimus ylipäätään näytti 'bout 300 vuotta sitten? Tässä podissa vertailemme dnb-miksejä uuden ajan kamarimusiikkihetkiin ja käymme läpi musiikin kykyä herättää Voimakkaita Tunteita. Kirjallisuutta: Aristoteles, kustannusosakeyhtiö Otava kustantaja. & Pentti Saarikoski (1994). Runousoppi = Peri poiētikēs / Aristoteles ; suomentanut Pentti Saarikoski. Helsingissä: Kustannusosakeyhtiö Otava. Artukka, Topi (2021). Tanssiva kaupunki: Turun seurapiiri sosiaalisena näyttämönä 1810-luvulla. Helsinki: Societas Scientiarum Fennica. Byrne, David (2012). How Music Works. La Vergne: Canongate Books. Huovinen, Erkki, Jarmo Kuitunen, Markus Mantere, Marja Heimonen, Heidi Westerlund, Matti Huttunen, Elina Packalén, & Vastapaino (kustantamo) (2008). Johdatus musiikkifilosofiaan. Tampere: Vastapaino. Platon & Marja. Itkonen-Kaila (2007). Valtio / Platon ; suomentanut Marja Itkonen-Kaila. Helsingissä: Otava. Sarjala, Jukka (2001). Music, morals, and the body: an academic issue in Turku, 1653-1808. Helsinki: SKS.

New GenerationsGet ConnectedPyry & Ani Winters support pagePyry and Ani Winter are Finns serving in Turku, on Finland's west coast. Recognizing future generations may not find God in the established church, they are focusing on disciple-making movements. These are intended to inspire believers to share Jesus within their social spheres and consistently live the Kingdom ethic.God has given Pyry and Ani a deep love for people, and crystalised their vision for making disciples who make disciples throughout Finland and to the whole of Europe. This led to the establishment of a robust Finnish disciple making network, including active teams in seven cities across the country. Everyday Finns are being trained to make disciples within their relational networks. The Winters provide coaching and training to leaders in Austria, Portugal, and Slovenia. God regularly provides new opportunities for further expansion of the ministry vision.

Hailing from Turku, Finland, Svarta Havet are set to release their sophomore album, titled ‘Månen ska lysa din väg', via their new label home Prosthetic Records on May 9th. On ‘Månen ska lysa din väg', the self-described dyster (gloomy) post-hardcore group cast a critical eye over the negative effects of Western colonialism, capital greed and convenience at the cost of sustainability, presenting a rallying cry for change whilst never losing sight of the light that this world has to offer. Formed in 2018, Svarta Havet - translated as “black sea” - were born from the Finnish DIY punk and hardcore scene, with the members bonding over a shared affinity for punk music and community-first ideals with a focus on antifascist, feminist, trans and queer politics. ‘Månen ska lysa din väg', translated in English as “The moon will light your way” and a direct quote from album track Göm dig, was recorded in January 2024 at Waiting Room Studio in Tampere, Finland, with producer Mikael Neves. We spoke with vocalist Lotta and guitarist Joakim about the new album, about their evolving sound, and how they are writing with more nuances these days. As political as ever, but sharper, we discuss their expressions, as well as what this album says about them, and so much more. Find out more here: https://svartahavet.bandcamp.com/album/m-nen-ska-lysa-din-v-g Website: https://gbhbl.com/ LinkTree: https://linktr.ee/gbhbl Ko-Fi (Buy us a coffee): https://ko-fi.com/gbhbl Facebook: https://www.facebook.com/GBHBL Instagram: https://www.instagram.com/gbhbl/ Bluesky: https://bsky.app/profile/gbhbl.com Threads: https://www.threads.net/@gbhbl Twitter: https://twitter.com/GBHBL_Official Contact: gbhblofficial@gmail.com Soundcloud: https://soundcloud.com/gbhbl Spotify: https://open.spotify.com/show/5A4toGR0qap5zfoR4cIIBo Apple Podcasts: https://podcasts.apple.com/hr/podcast/the-gbhbl-podcasts/id1350465865 Intro/Outro music created by HexedRiffsStudios YouTube: https://www.youtube.com/channel/UCKSpZ6roX36WaFWwQ73Cbbg Instagram: https://www.instagram.com/hexedriffsstudio

Blog: show notes and links https://finnishfootballshow.com/2025/04/01/veikkausliiga-2025-preview-ktp-gnistan-inter-turku-ilves/ IN THIS EPISODE... The second episode in a series of shows, in which the FFS team present previews for each Veikkausliiga team. In this episode, we hear from Sami Lindfors on KTP, John Ehrnstén on IF Gnistan, Inter Turku fan Jussi and FFS regulars Jamie and Rasmus discuus their team, Ilves. 00:00:00 Intro 00:01:36 Sami Lindfors on KTP 00:14:25 John Ehrnstén on IF Gnistan 00:22:26 Jussi on Inter Turku 00:30:30 Jamie & Rasmus on Ilves ------------------------------------------------------------------ FFS MERCH

Keď hokejistom Spišskej Novej Vsi odovzdávali Pohár Dušana Pašeka, zahraničným spoluhráčom ukazoval, aby sa cennej trofeje nedotýkali. Chcú totiž vyhrať tú ešte prestížnejšiu. Obranca Adam Žiak v novej epizóde podcastu ŠPORT.sk Góly z bufetu s moderátormi Marekom Marušiakom a Tomášom Prokopom hovoril nielen o aktuálnej, zatiaľ veľmi úspešnej sezóne Spišiakov v Tipos extralige.Aktuálnu jazdu Spišiakov vníma aj ako zadosťučinenie pre bratov Rapáčovcov, ktorí pozdvihli hokej v Spišskej Novej Vsi na úroveň, na ktorej dosiaľ nikdy nebol. Extraligu v metropole Spiša si však pamätá ako malý chlapec. „Vtedy som sa snažil dostať na každý zápas, tí hráči boli pre nás ako vzory, hoci na tie najvyššie priečky v extralige klub nesiahal,” povedal.V podcaste sa dotkol aj svojej minulosti, veľmi mu v kariére pomohlo pôsobenie v Škandinávii. „Najväčší rozdiel som videl v tom, že vo Fínsku učia mladých hokejistov hrať s pukom, vymyslieť niečo konštruktívne pre spoluhráčov. U nás to bolo o tom, aby hlavne neurobili chybu, pokojne to pošli preč o mantinel,” spomínal na svoje časy medzi mládežníkmi vo fínskom meste Turku obranca Adam Žiak.Okrem toho sa vrátil aj k juniorským šampionátom do 18 či 20 rokov, na vypadnutie vo štvrťfinále s Rusmi, ktorým vtedy kvalitná generácia Slovákov na MS 2019 chcela vrátiť smoliarske vyradenie na domácom šampionáte tímov do 18 rokov. Prehovoril aj o zraneniach, ktoré ho trápili počas kariéry a pre ktoré až teraz zažíva úspešné sezóny.

Keď hokejistom Spišskej Novej Vsi odovzdávali Pohár Dušana Pašeka, zahraničným spoluhráčom ukazoval, aby sa cennej trofeje nedotýkali. Chcú totiž vyhrať tú ešte prestížnejšiu. Obranca Adam Žiak v novej epizóde podcastu ŠPORT.sk Góly z bufetu s moderátormi Marekom Marušiakom a Tomášom Prokopom hovoril nielen o aktuálnej, zatiaľ veľmi úspešnej sezóne Spišiakov v Tipos extralige.Aktuálnu jazdu Spišiakov vníma aj ako zadosťučinenie pre bratov Rapáčovcov, ktorí pozdvihli hokej v Spišskej Novej Vsi na úroveň, na ktorej dosiaľ nikdy nebol. Extraligu v metropole Spiša si však pamätá ako malý chlapec. „Vtedy som sa snažil dostať na každý zápas, tí hráči boli pre nás ako vzory, hoci na tie najvyššie priečky v extralige klub nesiahal,” povedal.V podcaste sa dotkol aj svojej minulosti, veľmi mu v kariére pomohlo pôsobenie v Škandinávii. „Najväčší rozdiel som videl v tom, že vo Fínsku učia mladých hokejistov hrať s pukom, vymyslieť niečo konštruktívne pre spoluhráčov. U nás to bolo o tom, aby hlavne neurobili chybu, pokojne to pošli preč o mantinel,” spomínal na svoje časy medzi mládežníkmi vo fínskom meste Turku obranca Adam Žiak.Okrem toho sa vrátil aj k juniorským šampionátom do 18 či 20 rokov, na vypadnutie vo štvrťfinále s Rusmi, ktorým vtedy kvalitná generácia Slovákov na MS 2019 chcela vrátiť smoliarske vyradenie na domácom šampionáte tímov do 18 rokov. Prehovoril aj o zraneniach, ktoré ho trápili počas kariéry a pre ktoré až teraz zažíva úspešné sezóny.

China's household debt has exploded from 11% of GDP in 2006 to over 62% today—a profound transformation in a traditionally savings-focused society. How is this reshaping social relationships and daily life? In this episode, Dr. Jiaqi Guo from the University of Turku reveals findings from her corpus analysis of China's largest debt support forum. Her research uncovers the practice of "contact bombing" (爆通讯录), where collectors harass debtors' entire social networks, causing what Chinese debtors call "social death" (社死). With minimal institutional protection, desperate debtors are forming underground support networks and developing their own legal expertise. This cultural shift exposes a human dimension of China's economic growth that statistics alone cannot capture. Dr. Jiaqi Guo is a University Lecturer in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese language at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. 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

China's household debt has exploded from 11% of GDP in 2006 to over 62% today—a profound transformation in a traditionally savings-focused society. How is this reshaping social relationships and daily life? In this episode, Dr. Jiaqi Guo from the University of Turku reveals findings from her corpus analysis of China's largest debt support forum. Her research uncovers the practice of "contact bombing" (爆通讯录), where collectors harass debtors' entire social networks, causing what Chinese debtors call "social death" (社死). With minimal institutional protection, desperate debtors are forming underground support networks and developing their own legal expertise. This cultural shift exposes a human dimension of China's economic growth that statistics alone cannot capture. Dr. Jiaqi Guo is a University Lecturer in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese language at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

China's household debt has exploded from 11% of GDP in 2006 to over 62% today—a profound transformation in a traditionally savings-focused society. How is this reshaping social relationships and daily life? In this episode, Dr. Jiaqi Guo from the University of Turku reveals findings from her corpus analysis of China's largest debt support forum. Her research uncovers the practice of "contact bombing" (爆通讯录), where collectors harass debtors' entire social networks, causing what Chinese debtors call "social death" (社死). With minimal institutional protection, desperate debtors are forming underground support networks and developing their own legal expertise. This cultural shift exposes a human dimension of China's economic growth that statistics alone cannot capture. Dr. Jiaqi Guo is a University Lecturer in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese language at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

China's household debt has exploded from 11% of GDP in 2006 to over 62% today—a profound transformation in a traditionally savings-focused society. How is this reshaping social relationships and daily life? In this episode, Dr. Jiaqi Guo from the University of Turku reveals findings from her corpus analysis of China's largest debt support forum. Her research uncovers the practice of "contact bombing" (爆通讯录), where collectors harass debtors' entire social networks, causing what Chinese debtors call "social death" (社死). With minimal institutional protection, desperate debtors are forming underground support networks and developing their own legal expertise. This cultural shift exposes a human dimension of China's economic growth that statistics alone cannot capture. Dr. Jiaqi Guo is a University Lecturer in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese language at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia.

China's household debt has exploded from 11% of GDP in 2006 to over 62% today—a profound transformation in a traditionally savings-focused society. How is this reshaping social relationships and daily life? In this episode, Dr. Jiaqi Guo from the University of Turku reveals findings from her corpus analysis of China's largest debt support forum. Her research uncovers the practice of "contact bombing" (爆通讯录), where collectors harass debtors' entire social networks, causing what Chinese debtors call "social death" (社死). With minimal institutional protection, desperate debtors are forming underground support networks and developing their own legal expertise. This cultural shift exposes a human dimension of China's economic growth that statistics alone cannot capture. Dr. Jiaqi Guo is a University Lecturer in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese language at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/economics

China's household debt has exploded from 11% of GDP in 2006 to over 62% today—a profound transformation in a traditionally savings-focused society. How is this reshaping social relationships and daily life? In this episode, Dr. Jiaqi Guo from the University of Turku reveals findings from her corpus analysis of China's largest debt support forum. Her research uncovers the practice of "contact bombing" (爆通讯录), where collectors harass debtors' entire social networks, causing what Chinese debtors call "social death" (社死). With minimal institutional protection, desperate debtors are forming underground support networks and developing their own legal expertise. This cultural shift exposes a human dimension of China's economic growth that statistics alone cannot capture. Dr. Jiaqi Guo is a University Lecturer in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese language at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/finance

Sensei Sangen Salon teisho zazenkailla Sanneji Zendo Turussa 12.1.2025, Suomi (in Finnish).

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. 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

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia.

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

La ciudad de Turku, en el suroeste de Finlandia, planea ser carbono neutral para 2029, 21 años antes del objetivo de la ONU de 2050. Detrás de la estrategia hay un equipo de mujeres líderes.

Jos Kauniainen on Suomen Kambia niin onko Kerava Suomen Beverly Hills ja mistä Turku-viha on peräisin? Mille kaikille omituisille asioille ihmiset ovat allergisia ja kannattaako exän kanssa olla ystävä?

Let's explore how the City of Turku is taking steps toward the integration of internationals into Finnish society. Guest: Minna Arve – Mayor of the City of Turku, the first vice-president of International Council for Local Environmental Initiatives in Europe, and alumni of the University of Turku.   Host & Managed by: Junaid Raza, a Master's degree student in Health Technology at the University of Turku:  https://www.utu.fi/en/study-at-utu/utu-ambassadors/junaid  Managed by: Mahnoor Mahnoor, a Master's degree student in Biomedical Imaging at the University of Turku: https://www.utu.fi/en/study-at-utu/utu-ambassadors/mahnoor   Useful links:  > Podcast website: https://www.utu.fi/en/study-at-utu/colours-of-uniturku-podcast/Global-Turku > The City of Turku: https://www.turku.fi/en/betaturkufi

Finland, a minor player on the international arena and burdened with the tag of ‘Finlandization' during much of the post-WWII period, has won surprisingly positive visibility and a strong nation brand in the far-off Japan in the 2000's. How has such a transformation of a small state's reputation been possible? In this episode, Dr. Laura Ipatti, Postdoctoral Researcher at the unit of Contemporary History, University of Turku, tackles this question by introducing the findings of her Doctoral Dissertation, titled From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. In her study, Ipatti looks at the actors, means and motives that have participated in ‘making Finland known' in the economic and cultural powerhouse of post-WWII Japan. After the lost war against the Soviet Union, Finland was obliged to conclude an agreement of Friendship, Cooperation, and Mutual Assistance with Moscow but, against the odds, stayed a liberal democracy and a market economy that chose neutrality as a foreign policy line. To showcase the willingness and trustworthiness of the Finnish leaders and the society alike to Western cooperation, the Finnish government started an intense image campaigning to secure an access to the Western markets and political dialogue. These efforts at influencing foreign perceptions of Finland targeted even Japan, a member of the US-led bloc in the Cold War. Today, the legacy of this campaigning is still visible, for example in the Japanese fashion trend called ‘Finland Boom'. But will Finland's appearance at the upcoming Expo 2025 in Osaka this spring build on the old ideals, too? The episode is hosted by Dr. Outi Luova, Centre for East Asian Studies, University of Turku, Finland Laura Ipatti: From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. University of Turku, Dec 2024. 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

Finland, a minor player on the international arena and burdened with the tag of ‘Finlandization' during much of the post-WWII period, has won surprisingly positive visibility and a strong nation brand in the far-off Japan in the 2000's. How has such a transformation of a small state's reputation been possible? In this episode, Dr. Laura Ipatti, Postdoctoral Researcher at the unit of Contemporary History, University of Turku, tackles this question by introducing the findings of her Doctoral Dissertation, titled From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. In her study, Ipatti looks at the actors, means and motives that have participated in ‘making Finland known' in the economic and cultural powerhouse of post-WWII Japan. After the lost war against the Soviet Union, Finland was obliged to conclude an agreement of Friendship, Cooperation, and Mutual Assistance with Moscow but, against the odds, stayed a liberal democracy and a market economy that chose neutrality as a foreign policy line. To showcase the willingness and trustworthiness of the Finnish leaders and the society alike to Western cooperation, the Finnish government started an intense image campaigning to secure an access to the Western markets and political dialogue. These efforts at influencing foreign perceptions of Finland targeted even Japan, a member of the US-led bloc in the Cold War. Today, the legacy of this campaigning is still visible, for example in the Japanese fashion trend called ‘Finland Boom'. But will Finland's appearance at the upcoming Expo 2025 in Osaka this spring build on the old ideals, too? The episode is hosted by Dr. Outi Luova, Centre for East Asian Studies, University of Turku, Finland Laura Ipatti: From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. University of Turku, Dec 2024.

Finland, a minor player on the international arena and burdened with the tag of ‘Finlandization' during much of the post-WWII period, has won surprisingly positive visibility and a strong nation brand in the far-off Japan in the 2000's. How has such a transformation of a small state's reputation been possible? In this episode, Dr. Laura Ipatti, Postdoctoral Researcher at the unit of Contemporary History, University of Turku, tackles this question by introducing the findings of her Doctoral Dissertation, titled From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. In her study, Ipatti looks at the actors, means and motives that have participated in ‘making Finland known' in the economic and cultural powerhouse of post-WWII Japan. After the lost war against the Soviet Union, Finland was obliged to conclude an agreement of Friendship, Cooperation, and Mutual Assistance with Moscow but, against the odds, stayed a liberal democracy and a market economy that chose neutrality as a foreign policy line. To showcase the willingness and trustworthiness of the Finnish leaders and the society alike to Western cooperation, the Finnish government started an intense image campaigning to secure an access to the Western markets and political dialogue. These efforts at influencing foreign perceptions of Finland targeted even Japan, a member of the US-led bloc in the Cold War. Today, the legacy of this campaigning is still visible, for example in the Japanese fashion trend called ‘Finland Boom'. But will Finland's appearance at the upcoming Expo 2025 in Osaka this spring build on the old ideals, too? The episode is hosted by Dr. Outi Luova, Centre for East Asian Studies, University of Turku, Finland Laura Ipatti: From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. University of Turku, Dec 2024. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Finland, a minor player on the international arena and burdened with the tag of ‘Finlandization' during much of the post-WWII period, has won surprisingly positive visibility and a strong nation brand in the far-off Japan in the 2000's. How has such a transformation of a small state's reputation been possible? In this episode, Dr. Laura Ipatti, Postdoctoral Researcher at the unit of Contemporary History, University of Turku, tackles this question by introducing the findings of her Doctoral Dissertation, titled From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. In her study, Ipatti looks at the actors, means and motives that have participated in ‘making Finland known' in the economic and cultural powerhouse of post-WWII Japan. After the lost war against the Soviet Union, Finland was obliged to conclude an agreement of Friendship, Cooperation, and Mutual Assistance with Moscow but, against the odds, stayed a liberal democracy and a market economy that chose neutrality as a foreign policy line. To showcase the willingness and trustworthiness of the Finnish leaders and the society alike to Western cooperation, the Finnish government started an intense image campaigning to secure an access to the Western markets and political dialogue. These efforts at influencing foreign perceptions of Finland targeted even Japan, a member of the US-led bloc in the Cold War. Today, the legacy of this campaigning is still visible, for example in the Japanese fashion trend called ‘Finland Boom'. But will Finland's appearance at the upcoming Expo 2025 in Osaka this spring build on the old ideals, too? The episode is hosted by Dr. Outi Luova, Centre for East Asian Studies, University of Turku, Finland Laura Ipatti: From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. University of Turku, Dec 2024. Learn more about your ad choices. Visit megaphone.fm/adchoices

Finland, a minor player on the international arena and burdened with the tag of ‘Finlandization' during much of the post-WWII period, has won surprisingly positive visibility and a strong nation brand in the far-off Japan in the 2000's. How has such a transformation of a small state's reputation been possible? In this episode, Dr. Laura Ipatti, Postdoctoral Researcher at the unit of Contemporary History, University of Turku, tackles this question by introducing the findings of her Doctoral Dissertation, titled From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. In her study, Ipatti looks at the actors, means and motives that have participated in ‘making Finland known' in the economic and cultural powerhouse of post-WWII Japan. After the lost war against the Soviet Union, Finland was obliged to conclude an agreement of Friendship, Cooperation, and Mutual Assistance with Moscow but, against the odds, stayed a liberal democracy and a market economy that chose neutrality as a foreign policy line. To showcase the willingness and trustworthiness of the Finnish leaders and the society alike to Western cooperation, the Finnish government started an intense image campaigning to secure an access to the Western markets and political dialogue. These efforts at influencing foreign perceptions of Finland targeted even Japan, a member of the US-led bloc in the Cold War. Today, the legacy of this campaigning is still visible, for example in the Japanese fashion trend called ‘Finland Boom'. But will Finland's appearance at the upcoming Expo 2025 in Osaka this spring build on the old ideals, too? The episode is hosted by Dr. Outi Luova, Centre for East Asian Studies, University of Turku, Finland Laura Ipatti: From Finlandization to Finland Boom. Finland's Public Diplomacy in Japan, 1962–2003. University of Turku, Dec 2024. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Stāsta horeogrāfe, dejotāja, baleta pedagoģe, Latvijas Kultūras akadēmijas profesore Gunta Bāliņa. No 38 Viljama Šekspīra (1564–1616) lugām dažādos laika posmos ir iestudēti vairāk nekā 20 baleti un citu dejas žanru skatuves darbi: “Antonijs un Kleopatra”, “Hamlets”, “Makbets”, “Romeo un Džuljeta”, “Otello”, “Sapnis vasaras naktī”, “Spītnieces savaldīšana” un citi. Sākotnēji arī paša Šekspīra lugās tikušas izmantotas dažādas tā laika galma dejas: burē, čakona, gavote un citas. Kopš 18. gadsimta horeogrāfi jau veidoja baletus, iedvesmojoties  no Šekspīra lugām. Vairāki avoti apstiprina, ka šī ideja pieder franču horeogrāfam un dejas teorētiķim Žanam Žakam Novēram (Jean-Georges Noverre). 1761. gadā viņš  Francijas galmā iestudēja baletu “Antonijs un Kleopatra”. Mūzikas autors bija Versaļā dzimušais vācu izcelsmes komponists Rūdolfs Kreicers (Rodolphe Kreutzer). Savukārt itāļu komponistu un horeogrāfu Frančesko Kleriko (Clerico) bija iedvesmojusi traģēdija “Hamlets”. Līdz pat mūsu dienām šis caururbjošais atriebības stāsts (Hamlets) ir ieintriģējis un izaicinājis māksliniekus, tostarp horeogrāfus. Savas versijas īstenojuši tādi pasaulslaveni horeogrāfi kā Džons Noimeiers (John Noimayer), Kenets Makmilans (Keneth McMillan), Deivids Niksons (David Nixon), Radu Poklitaru un citi. Šekspīra lugai “Otello, Venēcijas moris” pievērsies viens no modernās dejas ietekmīgākajiem pamatlicējiem, meksikāņu horeogrāfs Hosē Limons (José Arcadio Limón). Viņš radīja 20 minūšu garu izrādi „Mora pavana” ar Henrija Pērsela mūziku. Pēc paša Hosē Limona, kurš dejoja oriģinālversijā, viens no nozīmīgākajiem Otello lomas interpretiem bijis Rūdolfs Nurijevs. Neapšaubāmi viens no populārākajiem sava žanra paraugiem ir balets „Romeo un Džuljeta” pēc Šekspīra ģeniālās traģēdijas motīviem, kas daudzkārt izmantoti arī  citos mākslas žanros. Pats pirmais šī stāsta horeogrāfiskās partitūras izveidotājs bija itālis Eusebio Luci (Eusebio Luzzi), kurš 1785. gadā Venēcijā  iestudēja baletu ar Luidži Mareskalki (Luigi Marescalchi) mūziku. Turpmāko versiju vidū jāmin 19. gadsimta sākumā tolaik slavenā horeogrāfa  Vinčenco Galeoti (Vincenzo Galeotti) iestudējumu Dānijas Karaliskajā teātrī. Tam mūziku radīja Klauss Nīlsens Šalls (Claus Nielsen Schall), kurš darbojās gan kā vijolnieks, gan dejotājs un baletmūzikas autors. Savu “Romeo un Džuljetas” versiju 1833. gadā Kopenhāgenā uzveda Galeoti audzēknis Augusts Burnonvils (August Bournonville). Starp citu Burnonvila slavenāko baletu vidū ir arī mūsu baleta repertuārā izrāde “Silfīdas”. Intriģējoši pavērsieni saistīti ar Sergeja Prokofjeva 1934. gada ieceri. Sākotnējais “Romeo un Džuljetas” librets paredzēja mainīt stāsta beigas, ļaujot jaunajiem mīlētājiem laimīgi turpināt dzīvi. Taču padomju laika represiju gaisotnē tomēr tika nolemts pieturēties pie traģiskā noslēguma. Kad Lielā teātra direkcija pasludināja šo mūziku par nedejisku un nepiemērotu, komponists izveidoja vairākas simfoniskās svītas, kas turpina savu patstāvīgo skatuves dzīvi līdz pat mūsdienām. Prokofjeva baleta pirmizrāde, gan nepilnā versijā, notika 1938. gadā Brno. Horeogrāfs bija tā laika starptautiski atzītā čehu slavenība, Ivo Psota. Krievijas pirmizrāde jau pilnā apjomā Leonīda Lavrovska iestudējumā notika Sanktpēterburgā 1940. gadā. Tā filmas versija (1955) tika godalgota ar Kannu kinofestivāla Zelta palmas zaru. Gan Eiropā, gan aiz okeāna vēl aizvien tiek uzvesta Prokofjeva mūzikā balstītā horeogrāfa Džona Kranko “Romeo un Džuljeta”. Vēl aizvien Anglijas Nacionālā baleta repertuārā ir Rūdolfa Nurijeva 1977. gada versija, izveidota par godu Karalienes Elizabetes Otrās valdīšanas Sudraba jubilejai. Bet baleta sākotnējo, laimīgo beigu versiju, 2008. gadā, balstoties uz  Prinstonas Universitātes profesora Saimona Morisona (Simon Morrison) pētījumiem, iestudēja amerikāņu horeogrāfs Marks Moriss (Mark William Morris). Viljama Šekspīra literāro darbu dramaturģija, tēlu daudzveidība, to psiholoģiskā sarežģītība un daudzpusība, kā arī filozofiskais dziļums turpina piesaistīt komponistus un horeogrāfus arī mūsdienās. Latvijas Nacionālajā Operas un  baleta teātrī  iestudēti seši Šekspīra literārajos  darbos balstītie  baleti: Aleksandra Lemberga “Antonijs un Kleopatra” (1972), Lāslo Šeregi “Spītnieces savaldīšana” (2001), Jurija Vamoša “Sapnis vasaras naktī”(2010), Allas Sigalovas “Otello” (2012), Antona Freimana “Hamlets”(2019), bet “Romeo un Džuljeta” pat vairākkārt: Jevgēņija Čangas inscenējumā ar Annu Priedi un Haraldu Ritenbergu, kā arī Aleksandra Lemberga, Vladimira Vasiļjeva un Valentīnas Turku oriģinālajās versijās.   Baleta viencēliens “Hamlets” ar Rahmaņinova un Lindas Leimanes mūziku aicina skatītājus arī šodien.

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. 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

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies.

Climate change is among the most significant challenges facing modern society, and it impacts everyone across the world. How do people in different socio-cultural contexts perceive the climate crisis, and how willing are they to engage in climate-related action? In this episode, we will compare perceptions about climate change and willingness for climate action in South Korea and Finland, two countries that represent very different cultural backgrounds. Dr. Jingoo Kang and Dr. Sakari Tolppanen from the University of Eastern Finland introduce their cross-cultural comparative research on willingness for climate action among students in South Korea and Finland. This episode is produced with the support of the Otto A. Malm Foundation, and it relates to the Finland-Korea Symposium organised in 2023 to mark the 50th anniversary of diplomatic relations between Finland and the Republic of Korea. Dr. Jingoo Kang is an Academy Research Fellow at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Dr. Sakari Tolppanen is a Senior Researcher at the School of Applied Educational Science and Teacher Education at the University of Eastern Finland. Ari-Joonas Pitkänen is a Doctoral Researcher at the Centre for East Asian Studies, University of Turku. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/korean-studies

Ef hlustendur Lestarinnar eiga leið hjá finnsku borginni Turku þá standa nú yfir sýningar í sænska leikhúsinu þar í borg, Åbo Svenska Theater, á verkinu Förlorana, Tapararnir, eftir Hallveigu Kristínu Eiríksdóttur. Verkið er útskriftarverkefni Hallveigar úr meistaranámi í leikstjórn frá leikhúsakademíunni í Helsinki. Verkið hefur hlotið þó nokkra umfjöllun í finnskum fjölmiðlum, en það fjallar um sigur og töp á handboltavellinum. Þrír blaðamenn velta fyrir sér flækjunum sem fylgja því að flytja fréttir frá hörmungunum á Gaza. Eðli málsins samkvæmt eru skoðannir almennings á orðavali og innihaldi frétta um þetta stríð, átök, eða þjóðarmorð, sterkari en í öðrum fréttamálum. Viðmælendur eru Aðalsteinn Kjartansson, Heimildinni, Ólöf Ragnarsdóttir, Rúv og Hólmfríður Gísladóttir, Vísi.

Hurricane Helene's killed hundreds, but the true death toll could end up in the thousandsHurricanes and tropical storms in the US kill about 24 people directly, but a new study looking at “excess deaths” suggests that in the affected areas the mortality rate is elevated for about 15 years. Rachel Young, a postdoctoral researcher from UC Berkeley, analyzed the long tail of these storms from 1930-2015. She found the true death toll ranges from 7,000 to 11,000 per storm. Her team suspects many factors feed into the excess deaths, including how rebuilding costs could impact funds for future medical care, damage to local health systems and exposure to pollution during the storm. Their study is in the journal Nature. A new NASA mission will search for signs of life on a Jovian ice moonNext week NASA hopes to launch a major mission to one of Jupiter's most fascinating moons. The Europa Clipper will visit the ice moon Europa, whose icy shell is thought to cover an ocean that could contain twice the water that's in all of Earth's oceans. The fascination with Europa is based on the idea that water is an essential ingredient for life. As a result, Europa could be one of the most promising places in our solar system for life to exist. We talk about the upcoming mission with Cynthia Phillips, the Project Staff Scientist and Planetary Geologist at NASA's Jet Propulsion Laboratory.Tarantulas' creepy hair is likely a defence against predatory army antsYou would think that a venomous spider the size of your fist wouldn't have too many natural enemies. But Dr. Alireza Zamani from the University of Turku, Finland says it's the arachnid's fuzz, rather than its bite, which discourages predatory army ants. A new study in the Journal of Natural History suggests the tarantula's barbed hairs keep the ants from being able to attack the spiders, and also protects their eggs, which the arachnids coat in a generous helping of hair.Whales use underwater bubble blowing in sophisticated ways to trap preyScientists have long known that humpback whales use bubbles to corral and concentrate krill and small fish to feed on. But new underwater cameras and airborne drones have provided an unprecedented view of how this is done, revealing how the whales use complex patterns of bubbles in different ways depending on the prey. Andy Szabo, a Canadian whale biologist and executive director of the Alaska Whale Foundation, said the humpbacks' bubble-nets result in a sevenfold increase in the amount of krill they gulp up per lunge. The study was published in Royal Society Open Science. The Bomb Doctor: after the explosion this investigator seeks out evidence in the rubbleExplosive attacks often leave behind tragedy, carnage and chaos. But in the rubble is evidence that could provide vital clues for bomb forensic investigators. Kirk Yeager, the FBI's chief explosives scientist, describes his work at crime scenes as “walking into hell blindfolded.” In his new book, called The Bomb Doctor: A Scientist's Story of Bombers, Beakers, and Bloodhounds, he explains how he and his colleagues tease out evidence from the scorched and smouldering aftermath of an attack.

“It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens... It comes from somebody being ripped out from their home.” Syrian Jewish Playwright Oren Safdie, son of world-renowned architect Moshe Safdie, who designed Habitat 67 along with much of modern Jerusalem, knows loss, regret, and longing. Oren and his father explore their Syrian heritage and their connection to the Jewish state that has developed since Moshe's father left Aleppo, Syria and moved, in the mid-20th century, to what is modern-day Israel. Oren also knows that being Jewish is about stepping up. Describing his frustrations with modern anti-Israel sentiments and protests that harken back to 1943, Oren is passionately combating anti-Israel propaganda in theater and academia.  Abraham Marcus, Associate Professor Emeritus at University of Texas at Austin, joins the conversation with historical insights into Jewish life in Syria dating back to Roman times. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Al Fadimem, Bir Demet Yasemen, Fidayda; all by Turku, Nomads of the Silk Road Aleppo Bakkashah  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Arabic (Middle Eastern Music)”: Publisher: Pond5 Publishing Beta (BMI), Composer: Andrei Skliarov, Item ID #152407112 “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Middle Eastern Dawn”: Publisher: Victor Romanov, Composer: Victor Romanov; Item ID #202256497 “Ney Flute Melody 01”: Publisher: Ramazan Yuksel; Composer: Ramazan Yuksel; P.R.O. Track: BMI 00712367557 “Uruk”: Publisher: Pond5 Publishing Beta (BMI); Composer: Marcus Bressler; Item ID: 45886699 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: OREN SAFDIE:  I've sort of wanted to shine a light on North American Jews being hypercritical of Israel. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not.  This is The Forgotten Exodus. Today's episode: leaving Aleppo. MANYA: Playwright and screenwriter Oren Safdie has had just about enough of the anti-Israel sentiments on stage and screen. And what irks him the most is when it comes from Jewish artists and celebrities who have never spent time in the Middle East's one and only democracy. Remember film director Jonathan Glazer's speech at the 2024 Academy Awards? JONATHAN GLAZER: Right now, we stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people. Whether the victims of October the … [APPLAUSE] MANYA: Yeah, Oren didn't much appreciate his own Jewishness being hijacked in that moment. Drawing a moral equivalence between the Nazi regime and Israel never really sits well with him. OREN: I do feel like they're very selective in their criticism of Israel. You know, it's very easy to say, ‘Oh, well, they didn't do that. They don't do this.' But it's a complicated situation. And to simplify it, is just to me beyond, especially if you're not somebody who has spent a lot of time in Israel. MANYA: Oren Safdie has penned more than two dozen scripts for stages and screens around the world. His latest film, Lunch Hour, starring Alan Cumming, is filming in Minnesota.  Meanwhile, The Man Who Saved the Internet with A Sunflower, another script he co-wrote, is on the festival circuit. And his latest play Survival of the Unfit, made its North American debut in the Berkshires this summer, is headed to Broadway. And by the way, since an early age, Oren Safdie has spent quite a bit of time in Israel. His father Moshe Safdie is the legendary architect behind much of modern Jerusalem, Ben-Gurion International Airport, and the Yad Vashem Holocaust History Museum.  Oren's grandfather, Leon, emigrated from Syria. OREN: I'm sort of a synthesis of the two main parts that established Israel because my mother came from Poland, escaped the Holocaust. And my father's family came from Syria. So, I'm a half breed.  I've never been asked about my Sephardic side, even though that was really the dominant side that I grew up with. Because my mother's family was quite small. I grew up in Montreal, it was much more in the Syrian tradition for holidays, food, everything like that. My grandfather was from Aleppo, Syria, and my grandmother was from Manchester, England, but originally from Aleppo. Her family came to Manchester, but two generations before, had been from Aleppo. So, they're both Halabi Jews.  MANYA: Halabi refers to a diverse group of Jews from Aleppo, one of the oldest continuously inhabited cities in the world that has gone by several names. The oldest? Haleb.  Halabi Jews include Mizrahi Jews -- the name for Jews who call the Middle East or North Africa home; and Sephardi Jews, who fled to the region after being expelled from Spain in the 15th Century.  Jews are believed to have been in what is now Syria since the time of King David and certainly since early Roman times. ABRAHAM MARCUS: It's a community that starts, as far as we can record, in the Greco-Roman period. And we see the arrival of Islam. So the Jews were really the indigenous people when Arabs arrived. MANYA: Abraham Marcus, born to parents from Aleppo, is an internationally renowned authority on the city. He served as director of the Center for Middle Eastern Studies at the University of Texas at Austin. For the past 16 years, he has been working on a book about the history of Aleppo's Jews that goes well beyond what has been previously published. As part of his research, he examined thousands of documents from the Syrian national archive and the Ottoman archive in Istanbul. He also did extensive fieldwork on the ground in Aleppo, documenting the synagogues, cemeteries, residential districts, and workplaces.  MARCUS: One of the synagogues, the famous ancient synagogue of Aleppo, which dates to the 5th Century, meaning it predates the arrival of Arabs. It is a remarkable structure. Unfortunately, what is left of it now is really a skeleton. MANYA: Abraham is referring to the Great Synagogue or Central Synagogue of Aleppo, which functioned as the main house of worship for the Syrian Jewish community for more than 1,600 years. For 600 of those years, its catacombs safeguarded a medieval manuscript believed to be the oldest, most complete, most accurate text of the Hebrew Bible, known as the Aleppo Codex. The codex was used by Maimonides as a reference for his magnum opus, the Mishneh Torah, or Jewish religious legal code. In the 7th Century, Aleppo was conquered by Arab Muslims and a Great Mosque was built. For the next four centuries, the Byzantine Empire, Crusaders, and various Muslim rulers fought to gain control of Aleppo and the surrounding region. A savage Mongol invasion, a bout of the Black Death and another invasion took its toll on the city, and its Jews.  For most of this time, Muslim rulers treated them as dhimmis, or second-class citizens.  MARCUS: There were restrictions on dress, which were renewed time and again. They could not carry arms. They could not ride horses. MANYA: After half of Spain's Jews converted to Christianity following the pogroms of 1391, the Catholic monarchs issued the Alhambra Decree of 1492 – an edict that expelled any remaining Jews from the Iberian Peninsula to ensure their descendants didn't revert back to Judaism.  As Jews fled, many made their way to parts of the Ottoman Empire. In 1516, Aleppo became part of that empire and emerged as a strategic trading post at the end of the Silk Road, between the Mediterranean Sea and Mesopotamia, or modern-day Iraq. As was the case in other parts of the Ottoman Empire, Jews lived relatively comfortably, serving as merchants and tax collectors.  MARCUS: The policy of the Ottoman Empire was to essentially welcome the Sephardic Jews. The Sultan at the time is reputed to have said, ‘I don't understand the King of Spain. But if he's thinking at all, giving up all this human capital, essentially, we can take it.'  Many of the successful Jews in Aleppo and Damascus–in business, as leaders, as rabbis–were Sephardic Jews. They revived these communities, they brought new blood and new energy to them, a new wealth. MANYA: This was not always the case throughout Ottoman Syria as persecution and pogroms erupted at times.  By the mid-19th Century, Aleppo's Jewish population was slightly smaller than that of Baghdad, by about 2,000. In 1869, the opening of the Suez Canal shifted trade away from the route through Syria. Aleppo lost much of its commercial edge, motivating many Jews to seek opportunity elsewhere. MARCUS: The story of Aleppo is one of a society gradually hemorrhaging, losing people. They went to Beirut, which was a rising star. And Egypt became very attractive. So they went to Alexandria and Cairo. And many of the rabbis from the 1880s began to move to Jerusalem where there were yeshivot that were being set up. And in effect, over the next several decades, essentially the spiritual center of Aleppo's Jews was Jerusalem and no longer Aleppo.  MANYA: Another turning point for Aleppo came in World War I when the Ottoman Empire abandoned its neutral position and sided with the Central Powers–including Bulgaria, Austria-Hungary and Germany.  Many wealthy Jews had acquired foreign nationalities from countries that were not allies. Now considered enemy citizens, they were deported and never came back. In addition, Jews and Christians up to that point could pay a special tax to avoid serving in the army. That privilege ended in 1909. MARCUS: Because of the Balkan Wars, there was a sense that the empire is going to collapse if they don't essentially raise a large force to defend it. And there was a kind of flight that really decimated the community by 1918, when the war ended. MANYA: Besides those two wartime exceptions, Abraham says the departure of Jews from Syria was almost always motivated by the promise of better opportunities. In fact, opportunity might have been what drew the Safdie family to and from Aleppo. MANYA: Originally from Safed, as their name suggests, the Safdie family arrived in Aleppo sometime during the 16th or 17th centuries. By that time, the Jewish community in Safed, one of the Four Holy Cities in Judaism located in modern-day Israel, had transformed it into a lucrative textile center. So lucrative that the sultan of the ruling Ottoman Empire ordered the forced deportation of 1,000 Jewish families to Cyprus to boost that island's economy.  It's not clear if those deportations or the decline that followed pushed the Safdie family north to Aleppo. Most of them stayed for roughly three centuries–through World War One and France's brief rule during the Interwar period. But in 1936, amid the Great Depression, which affected Syria as well, Leon Safdie, the ninth of ten children born to textile merchants, moved to Haifa and set up his own trading business. Importing textiles, woolens, and cottons from England and fabrics from Japan and India.  A year later, he met his wife Rachel who had sailed from Manchester to visit her sister in Jerusalem. She spoke English and a little French. He spoke Arabic and French. They married a month later. OREN: My grandfather lived in Haifa, he was a merchant like many Syrian Jews were. He imported textiles. He freely went between the different countries, you know, there weren't really so many borders. A lot of his people he worked with were Arab, Druze, Christian, Muslim. Before independence, even though there was obviously some tension, being somebody who is a Syrian Jew, who spoke Arabic, who spoke French, he was sort of just one of the region. MANYA: Moshe Safdie was born in 1938. He says the onset of the Second World War created his earliest memories – hosting Australian soldiers in their home for Shabbat and making nightly trips into air raid shelters. Every summer, the family vacationed in the mountain resorts of Lebanon to visit aunts and uncles that had moved from Aleppo to Beirut. Their last visit to Lebanon in the summer of 1947 culminated with all of the aunts, uncles, and cousins piling into three Chrysler limousines and caravanning from Beirut to Aleppo to visit their grandmother and matriarch, Symbol. MOSHE: I remember sort of the fabric of the city. I have vague memories of the Citadel of Aleppo, because it was an imposing structure. I remember her – a very fragile woman, just vaguely. MANYA: While most of Moshe's memories of Aleppo are vague, one memory in particular is quite vivid. At that time, the United Nations General Assembly was debating the partition plan that would divide what was then the British Mandate of Palestine between Jews and Arabs. Tensions ran high throughout the region. When Moshe's uncles noticed Moshe wearing his school uniform on the streets of Aleppo, they panicked.  MOSHE: They were terrified. We were walking in the street, and we had khaki shirts and khaki pants. And it had stitched on it, as required in our school, the school badge, and it said, ‘Thou shalt be humble' in Hebrew. And they saw that, or at least they noticed we had that, and they said: ‘No, this is very dangerous!' and they ripped it off.' MANYA: It would be the first and last time Moshe Safdie visited Aleppo. On the 29th of November, the UN voted on a resolution to divide Palestine into two states, one Arab and one Jewish. The news arrived in Aleppo the following morning. MARCUS: This was New York time, in the evening, when the decision was made. So already, people started planning demonstrations for the next day, in support of the Palestinians. And that next day began with what was a peaceful demonstration of students, and then all kinds of people joined in and before long it became an attack on Jewish property. The synagogues were set ablaze. Many Jewish homes were burned, businesses were looted. And so the day ended with the Jews really in a state of fright.  MANYA: The mob looted the Jewish quarter and burned the Great Synagogue, scattering and desecrating the pages of the Aleppo Codex. The caretaker of the synagogue and his son later returned to the ashes to salvage as much as they could. But most of the community's leadership took a train to Beirut and never looked back.  Of course, as previously mentioned, Aleppo had already witnessed a steep decline in its Jewish population. The numbers vary widely, depending on the source, but by 1947, on the eve of the Jewish exodus from Syria, Iraq, and other Arab countries, Aleppo had anywhere between 6,000 and 15,000 Jews, whereas Baghdad had between 75 and 90,000. MARCUS: More than half the population left within a month. The community after that, in the next two, three weeks, was in a situation in which some people decided that was the end.  They took possessions that they could, got on buses and left for Beirut. That was the safe destination to go to. And there was traffic between the two areas.  Some people decided to stay. I mean, they had business, they had interest, they had property that they didn't want to leave. You can imagine the kind of dilemmas face people suddenly, the world has changed, and what do I do? Which part of the fork do I go?  MANYA: Those who left effectively forfeited their property to the Syrian government. To this day, the only way to reclaim that property and be allowed to sell it is to return and become Syrian citizens. Those who stayed were trapped. Decimated and demoralized, Aleppo's Jews came under severe travel restrictions, unable to travel more than four kilometers from their homes without permission from the government, which tracked their comings and goings. MARCUS: The view was that if they leave, they'll end up in what's called the Zionist entity and provide the soldiers and aid to the enemy. So the idea was to keep them in.  So there's a reality there of a community that is now stuck in place. Unable to emigrate. That remained in place until 1970, when things began to relax. It was made possible for you to leave temporarily for a visit. But you have to leave a very large sum as a deposit. The other option was essentially to hire some smugglers to take you to the Turkish or the Lebanese border, and basically deliver you to another country where Jews had already networked. The Mossad had people who helped basically transfer them to Israel. But that was very risky. If you were caught, it's prison time and torture.  Over the next 45 years, many of the young left gradually, and many of them left without the parents even knowing. They will say ‘I'm going to the cinema and I'll come back'. MANYA: On May 14, 1948, Israel declared independence. But the socialist politics of the new Jewish state did not sit well with Leon Safdie who much preferred private enterprise. He also felt singled out, as did many Sephardi and Mizrahi Jews in Israel at the time.  OREN: In some ways, it almost created some tension for him on several fronts, right? First of all, between him and his clients, who he had been doing business with in the Arab world, for many years. All of a sudden, those relationships are called into question. And as my grandfather was an importer of textiles, it was considered a luxury good. And when you're in wartime, there were rations.  The high tariffs really killed my grandfather's business. So, he wanted to stay in Israel. He helped with the war effort. He really loved the country and he knew the people, but really for three years, he sat idle and just did not have work. He was a man that really needed to work, had a lot of pride. MANYA: In 1953, Leon and Rachel sought opportunity once again – this time in Montreal – a move Moshe Safdie would forever resent. When in 1959 he married Oren's mother Nina, an Israeli expat who was trying to return to Israel herself, they both resolved to return to the Jewish state. Life and phenomenal success intervened. While studying architecture at McGill University, Moshe designed a modern urban apartment building [Habitat 67] that incorporated garden terraces and multiple stories. It was built and unveiled during the 1967 World's Fair in Montreal, and Moshe's career took off.  OREN: It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens. And it's something that has sort of preoccupied him for his whole career. It comes from somebody being ripped out from their home. Those kinds of things I think stay with you. MANYA: Eventually, in 1970, Moshe opened a branch of his architecture firm in Jerusalem and established a second home there. Oren recalls visiting every summer – often with his grandfather Leon.   OREN: And I remember going with him when he'd come to Israel when I was there, because we used to go pretty much every summer. He would love to go down to Jericho. And we'd sit at the restaurants. I mean, there was a period of time, you know, when it was sort of accepted that Jews could travel to the West Bank, to Ramallah and everything. And he loved to just speak with the merchants and everything, he loved that. He felt so at home in that setting. It was not dangerous, as it is today, obviously. I think everyone back then thought it was a temporary situation. And obviously, the longer it goes, and the more things happen, it feels more permanent. And of course, that's where we are today. But that time, in my head, sort of just is a confirmation that Jews and Arabs have a lot more in common and can get along … if the situation was different. MANYA: As the son of an Israeli citizen, Oren is considered an Israeli citizen too. But he concedes that he is not fully Israeli. That requires more sacrifice. In 1982, at the age of 17, he signed up for Chetz V'Keshet, at that time a 10-week program run in conjunction with the Israel Defense Forces for American and Canadian teens and designed to foster a connection to Israel. The program took place during the First Lebanon War, Israel's operation to remove terrorists from southern Lebanon, where they had been launching attacks against Israeli civilians. OREN: So this was a mix of basic training, where we trained with artillery and things and did a lot of war games. And from there, you know, their hope was that you would join the military for three years. And I did not continue.  I guess there's a part of me that regrets that. Even though I'm an Israeli citizen, I can't say I'm Israeli in the way that Israelis are. If the older me would look back, then I would say, ‘If you really want to be connected to Israel, the military is really the only way. I'd say at that young age, I didn't understand that the larger picture of what being Jewish, what being Israeli is, and it's about stepping up. MANYA: Now in his early 50s, Oren tries to step up by confronting the anti-Israel propaganda that's become commonplace in both of his professional worlds: theater and academia. In addition to writing his own scripts and screenplays, he has taught college level playwriting and screenwriting. He knows all too often students fall prey to misinformation and consider anything they see on social media or hear from their friends as an authoritative source.  A few years ago, Oren assigned his students the task of writing a script based on real-life experience and research. One of the students drafted a script about bloodthirsty Israelis killing Palestinian children. When Oren asked why he chose that topic and where he got his facts, the student cited his roommate.  Oren didn't discourage him from pitching the script to his classmates, but warned him to come prepared to defend it with facts. The student turned in a script on an entirely different topic. OREN: You know, there were a lot of plays that came up in the past 10 years that were anti-Israel. You'd be very hard-pressed to find me one that's positive about Israel. No one's doing them. MANYA: Two of his scripts have come close. In 2017, he staged a play at the St. James Theatre in Old Montreal titled Mr. Goldberg Goes to Tel Aviv– a farce about a gay Jewish author who arrives in Tel Aviv to deliver a blistering attack on the Israeli government to the country's left-leaning literati.  But before he even leaves his hotel room, he is kidnapped by a terrorist. Investors lined up to bring it to the silver screen and Alan Cumming signed on to play Mr. Goldberg. But in May 2021, Hamas terrorists launched rockets at Israeli civilians, igniting an 11-day war. The conflict led to a major spike in antisemitism globally.  OREN: The money people panicked and said, ‘We can't put up a comedy about the Middle East within this environment. Somebody is going to protest and shut us down,' and they cut out. MANYA: Two years later, an Israeli investor expressed interest in giving the movie a second chance. Then on October 7 [2023], Hamas launched a surprise attack on 20 Israeli communities -- the deadliest attack on the Jewish people since the Holocaust. More than 1,200 Israelis have been killed, thousands of rockets have been fired on Israel, and more than 100 hostages are still in captivity. OREN: Mr. Goldberg Goes to Tel Aviv collapsed after October 7th. I don't think anybody would have the appetite for a comedy about a Hamas assassin taking a left-wing Jew hostage in a hotel room. MANYA: Another play titled “Boycott This” was inspired by Oren's visit to a coffee shop in Oaxaca, Mexico in 2011. The walls of the cafe were plastered with posters urging boycotts of Israel and accusing it of blood libel. Oren and his daughter created their own posters and stood outside the coffee shop calling on customers to boycott the cafe instead. But the father and daughter's impromptu protest is just one of three storylines in the play, including one about the 1943 boycott of Jews in Poland–where his mother spent part of her childhood in hiding during the Holocaust.  The third storyline takes place in a post-apocalyptic world where Iran has succeeded in wiping Israel off the map. A Jewish woman has been forced to become one of the enemy's wives – a threat some hostages taken on October 7 have reported hearing from their captors.  OREN: It was really my attempt to try and show how the boycotts of Israel today, in light of, you know, 1943, were really not different.  MANYA:  Even now, Oren has not been able to convince a college or theater to stage “Boycott This,” including the Jewish museum in Los Angeles that hosted his daughter's bat mitzvah on October 7, 2023.    OREN: I've sort of wanted to shine a light on North American Jews being hypercritical of Israel, which I guess ties into BDS. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA: When Presidents George Bush and Bill Clinton finally secured a legal way for Syrian Jews to leave between 1992 and 1994, most did. The last Jews of Aleppo were evacuated from the city in October 2016. MARCUS: They took all the siddurim and everything, put them in boxes. It was just essentially closing shop for good. They knew they're not coming back. MANYA: The food, liturgy, music, the traditions of hospitality and social welfare endure, but far from the world of which it was part. Walk into any synagogue in the Aleppo tradition after sundown on Shabbat and be treated to a concert until dawn – a custom called baqashot. MANYA: Before Oren's grandmother Rachel passed away, his cousin Rebecca did a piece for Canadian Broadcast News featuring their 95-year-old grandmother in the kitchen.  RACHEL SAFDIE: When we were children, we used to love all these dishes. My mother used to make them all the time and it's very, very tasty. Anything made, Middle East food, is very tasty. OREN: It's 10 minutes for me to see my grandmother again, in video, cooking the mehshi kusa, which is sort of the stuffed eggplant with the apricots and the meat. And there's really a great moment in it, because they're doing it together and they put it in the oven, and at the end of this 10-minute movie, they all come out of the oven, and like they're looking at it and they're tasting, and my grandmother points … RACHEL: I know which ones you did. You did this one.  CBN INTERVIEWER: How do you know?  RACHEL: I know. And this recipe has been handed down from generation to generation. OREN: It's so much like my grandmother because she's sort of a perfectionist, but she did everything without measuring. It was all by feel. The kibbeh, beans and lamb and potatoes and chicken but done in a different way than the Ashkenaz. I don't know how to sort of describe it.  The ka'ake, which were like these little pretzels that are, I'd say they have a taste of cumin in them. MARCUS: Stuffed aubergine, stuffed zucchini, tomatoes, with rice, pine nuts and ground beef and so forth. Meatballs with sour cherries during the cherry season. MANYA: Oren would one day like to see where his ancestors lived. But according to Abraham, few Aleppo Jews share that desire. After the Civil War and Siege of Aleppo in 2012 there's little left to see. And even when there was, Aleppo's Jews tended to make a clean break. MARCUS: People did not go back to visit, the second and third generations did not go back. So you see, for example, here Irish people of Irish origin in the United States, they still have families there. And they go, and they take the kids to see what Ireland is like. Italians, they do the same, because they have a kind of sense, this is our origin.  And with Aleppo, there wasn't. This is a really unusual situation in terms of migrations of people not going back to the place. And I think that probably will continue that way. MANYA: Syrian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Oren and Moshe for sharing their story. You can read more in Moshe's memoir If Walls Could Speak: My Life in Architecture. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Listen to the premiere episode of the second season of The Forgotten Exodus, the multi-award-winning, chart-topping, and first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Tunisia. If you like what you hear, subscribe before the next episode drops on September 3. “In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Send us a Text Message.Brian's "B.Friendly Fitness World Tour" finds him back in Finland where his world tour started last year. Turku Tuomiopäivä Sport Summer Festival is the premier fitness event in the "Land of Thousand Lakes" and this year it has drawn some of the top athletes throughout Europe including multiple Games athletes.We are joined by Minna Ajo-Notin, who will join Brian for the second year on the live broadcast, to preview the event and discuss the growth of fitness in Finland.Today's episode is brought to you by  Home Grown Releaf and STRIKE MVMNT.Check out the new transit trainers.https://strike-mvmnt.comVisit us on our website at bfriendlyfitness.comConnect with us on Instagram BFriendly on Instagram Brian on Instagram PC on Instagram Bella on Instagram Chad on Instagram This podcast is brought to you by Home Grown ReleafUse code Friend20 at checkout!https://hgrcbd.com/Subscribe to the weekly B.Friendly Fitness DigestDelivered to your inbox every Friday Morning!https://bfriendlyfitness.ck.page/

“In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Capo Ferragosto è ormai alle nostre spalle: l'Italia si è fermata a cavallo del ponte più alto delle vacanze 2024. Sul paese una cappa di calore che sottolinea ancora una volta il record che non vorremmo: quello delle giornate più calde che il calendario ancora non sa mitigare. E se l'Europa del sud si ferma cercando di respirare, in altre parti del nord Europa si guarda già avanti. Le scuole riaprono, le famiglie ritornano. Oggi dunque puntiamo a nord: con Christian Eccher, professore e giornalista in viaggio tra i baltici e la Bielorussia, con l'ambasciatore di Finlandia in Italia Matti Lassila, che raggiungiamo nella regione dei laghi di Turku, con Antonello Pasini, fisico del clima per il CNR, e fine con Leonardo Piccione, scrittore e portiere d'albergo in un angolo remoto della provincia islandese di Husavik.

We dive into the heady heat of summer and journey to the remote island of Tinos to find out about its cuisine. Then: we meet Jouissance founder Cherry Cheng, who has distilled sensual stories into perfume, and we cast off to the Finnish archipelago of Turku, where summers are spent eating crayfish and taking midnight dips in the cool sea. Plus: we reflect on the aesthetics of summer tennis.See omnystudio.com/listener for privacy information.

Charlie & Josh break down Niklas Anttila's clutch performance at the Turku Open and the importance of clean putting before discussing why Kevin Jones is breaking up with Prodigy. Plus: a little European #PurseWatch.0:00 Turku Open Recap3:00 Anttila Wins in MPO8:20 Saarinen Wins in FPO13:40 Importance of Clean Putting25:00 KJUSA & Prodigy30:00 #PurseWatch33:45 Masters Worlds Results

Holyn Handley joins Josh on the upshot to discuss her win at the Beaver State Fling. Then, Josh previews the next DGPT Europe stop, the Turku Open. 0:00 Holyn Handley Interview13:45 Building off the Victory21:30 Practice Routines & Distance Throwing26:45 Feedback on the Milo Course & Skipping European Open33:00 Turku Open Preview36:55 Turku Open Picks

When CrowdScience listener Israel from Papua New Guinea received a bad grade on a maths test in third grade, he looked around the class and realised that almost all the other students had received a better result. Since then, he has always wondered: why are some people better at maths than others? And Israel isn't the only one to think about this: our listeners from all over the world describe their relationships with numbers, which run the full gamut from love to hate. So are we all in control of our own mathematical fate, or are some people just naturally bad at it? Presenter Anand Jagatia hears about studies of identical and non-identical twins showing how genetics and environment interact to shape our mathematical abilities. Our numerical abilities are not set in stone. It's always possible to improve, and getting rid of negative feelings and anxiety around maths could be the key, says psychologist Iro Xenidou-Dervou. Some countries seem to support children's maths skills better than others. China and Finland both rank highly in international league tables; education experts in both countries discuss whether there are any keys to a successful mathematics education. And there is something underlying our ability to do maths in the first place: our number sense. We hear what happens when this number sense does not work as intended – and what can be done about it. Contributors: Professor Yulia Kovas – Goldsmiths University of London, UK Professor Pekka Räsänen – University of Turku, Finland Assistant Professor Zhenzhen Miao – Jiangxi Normal University, China Dr Iro Xenidou-Dervou – Loughborough University, UK Professor Brian Butterworth – University College London, UK Presented by Anand Jagatia Produced by Florian Bohr Editor: Cathy Edwards Production Co-ordinator: Liz Tuohy Studio Manager: Jackie Margerum (Photo: Boy scratching head in front of blackboard. Credit: Jose Luis Pelaez Inc/Getty Images)

The Rich Zeoli Show- Hour 4: A new study indicates that progressives are more likely to experience unhappiness, anxiety, and depression. Hannah Sparks writes: “Psychological researchers in Finland have created an assessment to help measure an individual's commitment to principles of social justice and made some surprising findings across the Finnish population—including a negative correlation between progressive ideals and levels of happiness. Their findings, published in the Scandinavian Journal of Psychology, suggest other Western nations may see similar patterns among their socially conscious citizens. Study author Oskari Lahtinen, a senior researcher at the INVEST Research Flagship Centre at the University of Turku, remarked that the ‘woke' discourse has since worked its way into Finnish discourse.” You can read the full article here: https://nypost.com/2024/03/17/lifestyle/woke-people-more-likely-to-be-unahppy-anxious-and-depressed-new-study-suggests/ While appearing on MSNBC with Jen Psaki, Democrat strategist James Carville bizarrely claimed that if President Joe Biden does not win reelection in 2024 it will be because of Israeli Prime Minister Benjamin Netanyahu and Israel's ongoing war with Hamas. Appearing on Fox & Friends, Israeli Prime Minister Benjamin Netanyahu responded to Senate Majority Leader Chuck Schumer's outlandish call for Netanyahu to stepdown—exclaiming “we are not a banana republic.” While appearing on Meet the Press Now with host Yamiche Alcindor, Congressman Jake Auchincloss (D-MA)—who cosponsored the House bill that could potentially ban TikTok—explained: “So, the first step is ‘ok TikTok you're subject to U.S. law.' The second step ‘ok all social media corporations, you're going to have to answer to Congress.'”

The Rich Zeoli Show- Full Episode (03/18/2024): 3:05pm- While speaking at a campaign event in Ohio over the weekend, Republican presidential candidate Donald Trump predicted that there would be an economic “bloodbath” for the automotive manufacturing industry if he didn't win the 2024 presidential election in November. Of course, Democrats and dishonest members of the media took the statement out of context—instead suggesting that Trump had openly called for a “bloodbath”, or a massacre, should he lose. A selectively trimmed nine-second clip was reposted by numerous social media accounts belonging to members of the political left, including: Biden-Harris HQ and Joe Scarborough (who quickly deleted his post). The strategically edited audio inaccurately makes it appear as though Trump is calling for violence. On Monday, morning shows on ABC, CBS, and NBC all promoted the fake narrative as well. 3:15pm- A montage posted to social media by Tom Elliot features members of the media routinely using the term “bloodbath” to refer to elections. The clip features: Rachel Maddow, Charles Blow, Mika Brzezinski, Van Jones, Jake Tapper, Joe Scarborough, Ali Velshi, Don Lemon, Joy Reid, Brian Williams, Whoopi Goldberg, Andrew Yang, Simone Sanders, Michael Steele, and David Frum. Notably, Goldberg and Scarborough are now explicitly saying that the use of a term like “bloodbath” is outside the bounds of acceptable behavior. 3:40pm- In response to Republican presidential candidate Donald Trump's campaign speech in Ohio where he used the term “bloodbath” to describe what could happen economically to the American automobile industry, the Biden-Harris campaign released this over-the-top and purposefully misleading statement: “Tonight, Donald Trump said there would be a 'bloodbath' if he wasn't elected and that if he lost there would be no more elections. After opening the general election by meeting with authoritarian leaders and rallying alongside conspiracy theorists, Donald Trump continues to praise dictators, promise to pardon political violence, and launch racist attacks against Black and brown Americans. It's why last night, Trump's own former Vice President Mike Pence, who Trump supporters called to hang for not overturning the election, came out against Trump. This is who Donald Trump is: a loser who gets beat by over 7 million votes and then instead of appealing to a wider mainstream audience doubles down on his threats of political violence. He wants another January 6, but the American people are going to give him another electoral defeat this November because they continue to reject his extremism, his affection for violence, and his thirst for revenge." 4:05pm- Wayne Parry of the Associated Press writes: “An offshore wind power project proposed for New Jersey would have 157 turbines and be located 8.4 miles from shore at its closest point, data released by the federal government Friday shows. The U.S. Bureau of Ocean Energy Management said it will begin an environmental review Monday of the Atlantic Shores project. It released key details of the project in announcing the environmental review. New Jersey energy regulators approved Atlantic Shores' 1,510 megawatt project in 2021. It would generate enough electricity to power more than 700,000 homes.” You can read the full article report here: https://www.inquirer.com/news/new-jersey/nj-offshore-wind-farm-atlantic-shores-20240315.html 4:15pm- On Monday, the United States Supreme Court heard oral argument in Murthy v. Missouri—a case which will determine whether officials within the federal government can use their power to coerce social media platforms into censoring speech they unilaterally deem harmful and/or misinformation. While questioning the U.S. Principal Deputy General Brain Fletcher, Justice Samuel Alito seemed to suggest that government pressuring social media companies to do their bidding is violative of the First Amendment, explaining: “The only reason why this is taking place is because the federal government has got Section 230 and antitrust in its pocket…it's got these big clubs available to it—so it's treating Facebook and these other platforms like they are subordinates. Would you do that to The New York Times or The Wall Street Journal or the Associated Press?” 4:20pm- The Washington Post writes of oral argument in Murthy v. Missouri: “The Supreme Court seems likely to reject a Republican-led effort that could reshape how politicians communicate with major social media companies—with sweeping consequences for government efforts to secure elections and combat health misinformation. A majority of justices from across the ideological spectrum expressed concern about hamstringing federal government communications with social media platforms on issues such as public health, national security and elections. Brian Fletcher, the principal deputy solicitor general of the United States, argued that the government was legally using its bully pulpit to protect the American public. He warned that overly broad limits on the government's communications with tech companies could harm efforts to protect national security or children's mental health.” You can read more about the WaPo assessment of the case here: https://www.washingtonpost.com/technology/2024/03/18/supreme-court-social-media-biden-missouri/ 4:40pm- During oral argument in Murthy v. Missouri, Justice Ketanji Brown Jackson voiced concern that ruling against the federal government in this case could result in “hamstringing” their ability to curate speech online—suggesting that the government has a “duty” to police harmful statements. 4:50pm- Nika Shakhnazarova of The New York Post writes: “A ‘happy, healthy, and relaxed' Kate Middleton and husband Prince William were reportedly spotted visiting a local farm shop over the weekend, but—bizarrely—no photos were captured of the royals during their rumored outing. Onlookers claimed to the Sun that the Prince and Princess of Wales made a stop at a farm shop in Windsor after watching their children, Prince George, 10, Princess Charlotte, 8, and Prince Louis, 5, play sports. And while the rumored sighting may provide some royalists with comfort and a collective sigh of relief that Middleton, 42, is doing well, it also seems to raise more questions than before.” But was it really her??? Rich and Henry have their doubts. You can read the full article here: https://nypost.com/2024/03/18/entertainment/kate-middleton-reportedly-visits-farm-shop-with-prince-william-not-photographed/ 5:05pm- Daniel Turner—Founder & Executive Director of Power the Future—joins The Rich Zeoli Show to discuss his latest editorial for Fox News, “Biden Wants 50,000 New Climate Activists and the Consequences will Be Devastating.” Turner writes: “With the national debt racing toward a record $35 trillion, President Joe Biden released his budget proposal Monday, including an eye-popping $8 billion for a ‘Climate Corps' program. Enthusiastically supported by Green New Deal architects New York Democrat Representative Alexandra Ocasio-Cortez and Massachusetts Democrat Senator Ed Markey, Biden's Climate Corps would hire 50,000 government workers annually by 2031 with the explicit yet vague mission of ‘tackling climate change.' Any guesses which political party these workers will be supporting? The budget proposal made good on Biden's pledge during the State of the Union to triple the number of workers from the original 20,000 he proposed last fall.” You can read his full opinion piece here: https://www.foxnews.com/opinion/biden-wants-50000-climate-activists-consequences-devastating 5:30pm- Tracy Beanz—Editor-in-Chief for UncoverDC.com & host of the “Dark to Light” podcast—joins The Rich Zeoli Show to breakdown the Supreme Court oral argument in Murthy v. Missouri, a case which will determine whether officials within the federal government can use their power to pressure social media platforms into censoring speech they consider harmful and/or misinformation. You can find Beanz's work here: https://uncoverdc.com 6:05pm- A new study indicates that progressives are more likely to experience unhappiness, anxiety, and depression. Hannah Sparks writes: “Psychological researchers in Finland have created an assessment to help measure an individual's commitment to principles of social justice and made some surprising findings across the Finnish population—including a negative correlation between progressive ideals and levels of happiness. Their findings, published in the Scandinavian Journal of Psychology, suggest other Western nations may see similar patterns among their socially conscious citizens. Study author Oskari Lahtinen, a senior researcher at the INVEST Research Flagship Centre at the University of Turku, remarked that the ‘woke' discourse has since worked its way into Finnish discourse.” You can read the full article here: https://nypost.com/2024/03/17/lifestyle/woke-people-more-likely-to-be-unahppy-anxious-and-depressed-new-study-suggests/ 6:30pm- While appearing on MSNBC with Jen Psaki, Democrat strategist James Carville bizarrely claimed that if President Joe Biden does not win reelection in 2024 it will be because of Israeli Prime Minister Benjamin Netanyahu and Israel's ongoing war with Hamas. 6:40pm- Appearing on Fox & Friends, Israeli Prime Minister Benjamin Netanyahu responded to Senate Majority Leader Chuck Schumer's outlandish call for Netanyahu to stepdown—exclaiming “we are not a banana republic.”  6:50pm- While appearing on Meet the Press Now with host Yamiche Alcindor, Congressman Jake Auchincloss (D-MA)—who cosponsored the House bill that could potentially ban TikTok—explained: “So, the first step is ‘ok TikTok you're subject to U.S. law.' The second step ‘ok all social media corporations, you're going to have to answer to Congress.'”