Podcasts about victorian british

Melvyn Bragg and guests discuss one of the major figures in Victorian British politics. Disraeli (1804 -1881) served both as Prime Minister twice and, for long periods, as leader of the opposition. Born a Jew, he was only permitted to enter Parliament as his father had him baptised into the Church of England when he was twelve. Disraeli was a gifted orator and, outside Parliament, he shared his views widely through several popular novels including Sybil or The Two Nations, which was to inspire the idea of One Nation Conservatism. He became close to Queen Victoria and she mourned his death with a primrose wreath, an event marked for years after by annual processions celebrating his life in politics.WithLawrence Goldman Emeritus Fellow in History at St Peter's College, University of OxfordEmily Jones Lecturer in Modern British History at the University of ManchesterAnd Daisy Hay Professor of English Literature and Life Writing at the University of ExeterProducer: Simon TillotsonReading list:Robert Blake, Disraeli (first published 1966; Faber & Faber, 2010)M. Dent, ‘Disraeli and the Bible' (Journal of Victorian Culture 29, 2024)Benjamin Disraeli (ed. N. Shrimpton), Sybil; or, The Two Nations (Oxford University Press, 2017)Daisy Hay, Mr and Mrs Disraeli: A Strange Romance (Chatto & Windus, 2015)Douglas Hurd and Edward Young, Disraeli: or, The Two Lives (W&N, 2014)Emily Jones, ‘Impressions of Disraeli: Mythmaking and the History of One Nation Conservatism, 1881-1940' (French Journal of British Studies 28, 2023)William Kuhn, The Politics of Pleasure: A Portrait of Benjamin Disraeli (Simon & Schuster, 2007)Robert O'Kell, Disraeli: The Romance of Politics (University of Toronto Press, 2013)J.P. Parry, ‘Disraeli and England' (Historical Journal 43, 2000)J.P. Parry, ‘Disraeli, the East and Religion: Tancred in Context' (English Historical Review 132, 2017)Cecil Roth, Benjamin Disraeli, Earl of Beaconsfield (New York Philosophical library, 1952)Paul Smith, Disraelian Conservatism and Social Reform (Routledge & Kegan Paul PLC, 1967)John Vincent, Disraeli (Oxford University Press, 1990)P.J. Waller (ed.), Politics and Social Change in Modern Britain (Prentice Hall / Harvester Wheatsheaf, 1987), especially the chapter ‘Style and Substance in Disraelian Social Reform' by P. GhoshIn Our Time is a BBC Studios Audio Production

Melvyn Bragg and guests discuss one of the major figures in Victorian British politics. Disraeli (1804 -1881) served both as Prime Minister twice and, for long periods, as leader of the opposition. Born a Jew, he was only permitted to enter Parliament as his father had him baptised into the Church of England when he was twelve. Disraeli was a gifted orator and, outside Parliament, he shared his views widely through several popular novels including Sybil or The Two Nations, which was to inspire the idea of One Nation Conservatism. He became close to Queen Victoria and she mourned his death with a primrose wreath, an event marked for years after by annual processions celebrating his life in politics.WithLawrence Goldman Emeritus Fellow in History at St Peter's College, University of OxfordEmily Jones Lecturer in Modern British History at the University of ManchesterAnd Daisy Hay Professor of English Literature and Life Writing at the University of ExeterProducer: Simon TillotsonReading list:Robert Blake, Disraeli (first published 1966; Faber & Faber, 2010)M. Dent, ‘Disraeli and the Bible' (Journal of Victorian Culture 29, 2024)Benjamin Disraeli (ed. N. Shrimpton), Sybil; or, The Two Nations (Oxford University Press, 2017)Daisy Hay, Mr and Mrs Disraeli: A Strange Romance (Chatto & Windus, 2015)Douglas Hurd and Edward Young, Disraeli: or, The Two Lives (W&N, 2014)Emily Jones, ‘Impressions of Disraeli: Mythmaking and the History of One Nation Conservatism, 1881-1940' (French Journal of British Studies 28, 2023)William Kuhn, The Politics of Pleasure: A Portrait of Benjamin Disraeli (Simon & Schuster, 2007)Robert O'Kell, Disraeli: The Romance of Politics (University of Toronto Press, 2013)J.P. Parry, ‘Disraeli and England' (Historical Journal 43, 2000)J.P. Parry, ‘Disraeli, the East and Religion: Tancred in Context' (English Historical Review 132, 2017)Cecil Roth, Benjamin Disraeli, Earl of Beaconsfield (New York Philosophical library, 1952)Paul Smith, Disraelian Conservatism and Social Reform (Routledge & Kegan Paul PLC, 1967)John Vincent, Disraeli (Oxford University Press, 1990)P.J. Waller (ed.), Politics and Social Change in Modern Britain (Prentice Hall / Harvester Wheatsheaf, 1987), especially the chapter ‘Style and Substance in Disraelian Social Reform' by P. GhoshIn Our Time is a BBC Studios Audio Production

The Indian Mutiny of 1857. Known in India these days as the First War of Independence. A bitter hard-fought conflict in the sweltering heat of northern India. It's a war we've covered here on Redcoat History before but it's a fascinating conflict that saw a small number of redcoats massively outnumbered and surrounded, far from support and short on supplies. It was a war that showed Victorian British society at its best and its worst. I think its a war we should study and remember… Well, today I am joined by the wonderful Eva Chatterji to discuss her new book - The Lucknow Residency: A Story of 1857 Eva's book is available here - https://amzn.to/3Atvmdf If you are interested in the Zulu War, then please sign up for my mailing list to receive my free book on the subject: https://redcoathistory.com/newsletter/ If you are very generous, you can also buy me a coffee and help support the channel via https://ko-fi.com/redcoathistory or you can sign up for my Patreon - https://www.patreon.com/RedcoatHistory 

What was the deal with the Victorians and their obsession with reanimating corpses? How did writers like Mary Shelley, Robert Browning, Charles Dickens, W.B. Yeats, Bram Stoker, and others breathe life into the undead - and why did they do it? We can attribute their efforts to the present's desire to remake the past in its own image - but what does that mean exactly? In this episode, Jacke talks to Professor Renée Fox about her book The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature. PLUS Jacke explores what notable German-Swiss author Herman Hesse learned from trees. Help support the show at patreon.com/literature or historyofliterature.com/donate. The History of Literature Podcast is a member of Lit Hub Radio and the Podglomerate Network. Learn more at www.thepodglomerate.com/historyofliterature. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature (Ohio State UP, 2023) dwells on the literal afterlives of history. Reading the reanimated corpses—monstrous, metaphorical, and occasionally electrified—that Mary Shelley, Robert Browning, Charles Dickens, W. B. Yeats, Bram Stoker, and others bring to life, Renée Fox argues that these undead figures embody the present's desire to remake the past in its own image. Fox positions “necromantic literature” at a nineteenth-century intersection between sentimental historiography, medical electricity, imperial gothic monsters, and the Irish Literary Revival, contending that these unghostly bodies resist critical assumptions about the always-haunting power of history.  By considering Irish Revival texts within the broader scope of nineteenth-century necromantic works, The Necromantics challenges Victorian studies' tendency to merge Irish and English national traditions into a single British whole, as well as Irish studies' postcolonial efforts to cordon off a distinct Irish canon. Fox thus forges new connections between conflicting political, formal, and historical traditions. In doing so, she proposes necromantic literature as a model for a contemporary reparative reading practice that can reanimate nineteenth-century texts with new aesthetic affinities, demonstrating that any effective act of reading will always be an effort of reanimation. Renee Fox is an Associate Professor at UC Santa Cruz where she also serves as the Jordan-Stern Presidential Chair for Dickens and Nineteenth-Century Studies and Co-Director of The Center for Monster Studies. She's co-edited quite a number of works in Irish Studies, Irish literature and monster literature as well writing for journals such as Victorian Studies, the Irish University Review and the New Hibernia Review. Aidan Beatty teaches in the history department at Carnegie Mellon University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Juliana Horatia Ewing, a Victorian British author in Fredericton, formed an unlikely friendship with Welastekokewiyik master canoe builder Peter Polches, challenging societal norms; her transformative experiences led to a notable confrontation defending Indigenous people at a prestigious New Year's Party in 1869.

https://linktr.ee/nordicanimism https://shop.nordicanimism.com/shop/9-books-and-calendars/   Remember, we welcome comments, questions, and suggested topics at thewonderpodcastQs@gmail.com. S4E21 TRANSCRIPT:----more---- Mark: welcome back to the Wonder Science-based Paganism. I'm your host, mark, Yucca: And I'm Yucca. Mark: and today we are excited to have Rune Hjarnø with us who is a thinker and podcaster and pagan animist Norse Animist coming to us from Scandinavia. So welcome Ro Rune: Thank you very much. Super happy to be here. Mark: Rune was suggested to us by one of our listeners who had been listening Toro's work and said that we could have a very interesting conversation. So we are here to have a very interesting conversation. Rune: Totally. Yucca: Yeah. Thank you for coming on. I'm really excited. So. Rune: thanks for having me. It's gonna be super interesting. Yucca: Yeah, do you wanna go ahead and start by just, you know, letting our listeners know a little bit about who you are and what your background and interests are? Rune: Yeah, let me, let me try yeah. My name is Rune I'm a Danish anthropologist of religion. And I, what I'm trying to do on my general platform, which is called Nordic Animism is that I'm trying to use indigenous knowledge scholarship and new animist thinking to look at our own cultural heritage as Euro ascendants because there's this weird assumption in our time that These are ways of thinking about our own culture that are only available if you belong to an indigenous colonized groups. And that assumption is there seemingly in popular culture and in scholarship and, and in all kinds of ways, in spite of the fact that what a lot of indigenous peoples are actually doing is that they're encouraging us as majority populations to start thinking like this about ourselves. But it's a difficult, for a number of reasons to do with cultural politics. It's a diff difficult step to take. So a lot of, not a lot of people are doing it. It's spite of the fact that indigenous knowledge is becoming a big thing. Anyway, so yeah. So that's basically what I'm doing. And I also feel that when I'm doing that I'm, I'm being brought through dealing with a lot of these problems of cultural politics because when you. When you look at, for instance, our culture as euron and people, and also the ways that our traditional culture has been sometimes co-opted then you are necessarily faced with issues such as well, racism, whiteness, the construction of whiteness, the rejection of animism actually as a part of construction of whiteness and these sort of things. So, and therefore it becomes a very, I think a very intersect intersectional work that is basically becomes a form of, of decolonizing. So yeah, and I'm then trying to do this to sort of bring this into popular spaces because one thing is that, you know, I can sit online and I can go blah, blah, blah in my highbrow, you know, academic language and nobody's gonna understand the stand a bloody thing, but what what actually. Or to come out of something like this is popular culture stuff that can be communicated to real people. Stuff that that can also attract actually real people. So, I've launched symbolism of totemic kinship with the world around us. I've written a book about the, the turning of the seasons and I've, yeah. Different, different projects like that. And then I'm continuously communicating on my channel. Yeah. Did that kind of sum it up or did I speak too lo too long? Yucca: No, that's great. And I have to say, I'm so excited to hear you talking about indigenous European cultures because so often the ideas that, that there isn't. And that that's the, that European is the opposite of indigenous, rather than seeing that there's indigenous all over the world, not just from specific groups. And I think that that's really valuable that you're bringing this to light. Rune: Thanks and I, I'll just add one little. Have it at there. And that is that when I'm talking about traditional European culture, I actually don't use the word indigenous. And the reason is that when we talk about indigenous peoples, we mostly talk, or we are generally talking about people who have been exposed to colonialism. That means that if you are in Wyoming and there's a group of Shoshone living there, you know, then when they can then the word indigenous, that to them, that's also a legal category. That it, it means access to fishing rights and land rights and hunting and access to funding, to first language teaching and all these kind of things that we don't need as majority populations. So what, so what I'm basically. This is just, I'm, I'm just saying this as, because this is an important little addition that, that is important to not actually when we talk about indigenous knowledge I mean, and I give you at some level you could call it indigenous knowledge, traditional knowledge, and in majority traditional knowledge and indigenous knowledge are basically the same kinds of knowledge, but the word indigenous is just a little bit touchy. And it's touchy for the indigenous people. So it's important to sort of, move around it a little bit. But like, I, I, I definitely get you a sentiment. We need to be able to speak about our our own heritage in exactly the same, or with those categories that, you know, authors like Robin Kimara and these kind of people are using to understand their culture. Mark: Yes. Yes. I, I think the, the first thing that strikes me as, as you speak is that we are definitely on the same page from a value standpoint. You know, we're, we're very, very adamant about the need for decolonization and the the importance of indigenous and traditional understandings of the nature of the world of development, of reciprocity in our ecological relationships, all of those kinds of values. So, I, I think maybe that's a good place to start from. Our work has been in building community around a science rooted. Understanding of the nature of the world, but a transformation of the value system that informs the way society operates. And it sounds like at least the transformation part of it is very similar ru to what you, you are focusing on. Rune: Totally. And I think I would probably also say the science routing. I'm, I'm not a natural scientist. I'm, I'm, More of a historical religion, anthropologist type. But but I don't perceive and this may be where we differ, I'm not sure, but I don't perceive necessarily a contradiction between, for instance religious languages or animist mythologies, a way of understanding the world and a scientific way of understanding the world. If you look at how an animist mythology, for instance, is typically structured, then you'd find that there are, it's. It's not one package, it's not one worldview that some people kind of buy into. And then to kind of adopt that whole thing as if they're in installing a new operative system on a computer. It's more like a, a, a jumbled up toolbox with a lot of kind of stuff lying in it. And, and then you can use it in different ways and it's kind of combined in different ways for different purposes. And some of these different tools can be contradictory and they can be radically contradict, contradictory. So the same, for instance, animist way of talking about, say, deities can be contradictory from one ritual situation to the next. And this also count, this counts on many levels in religious practices. So if you have a scien, a scientific perception of the world, then in a sense that's also just one toolbox. So if you move out of the, the, the monolithic. Ways of understanding the world that have characterized Abrahamic traditions particularly Christianity where, you know, there's ki there's kind of one worldview and you have to buy into that if, if you, when, when, and I think that would be a pagan step to move out of that. And then science just is just this incredibly beautiful, powerful, deep knowledge system, which in itself is like a web of, of, of roots that, that come from all kinds of different places in the world and kind of come together in, in Occidental science. And then, then that, that does not necessarily need to be in any conflict with creating tali talismans and seagulls and stuff like that, for instance. Yucca: Absolutely. Yeah. Mark: and we do all that stuff. Rune: Yeah. Mark: yeah. And I mean, we understand it as influencing ourselves at a psychological level and transforming our perspective on the world. We've been talking about animism and throwing the word around a lot, and I think it might be valuable for us to visit what we mean by that. I just wrote a blog post this week about naturalistic animism, and I think that one of the things about the, the traditional western colonizers view of animism is that it is a supernatural idea that there, that a rock has a soul in it. And I think that's a very dualistic, very Christian informed way of understanding animism. I see animism as being about what are, what is my relationship with the rock? Do I relate to the rock as a person or do I relate to the rock as an inanimate thing that I can exploit? And that's, that's kind of my take on, on a naturalistic approach to animism. What, what do you think animism is and how does it Rune: I agree and with some of what you say, but not all of it. I think the relationship is absolutely foundational to animism and in a sense, I think that the relating with the rock is more foundational than if there is any sort of faith or belief in whatever figure that lives inside the rock. Like, be and, and that's because the relationship is important. So if you, if you look at how, for instance, new animist theory and, and also the philosophers who are doing panist thinking and all these things. When, when you look at these ways of thinking, then being becomes predicated on relating, I, I relate where, where Decart, the kind of quintessential modernist thinker would say, I think therefore I am. So the world is enclosed in the human thinking space. The, the animist position would, would be, I relate or we relate, therefore we are, and that means that, so that, but, but if, if I should tie that to what you say with supernatural, then in a sense it's, it's extremely sort of, mundane. Like we are we are in a relation right now and we're trying to understand each other and we are sitting in different continents and, you know, we, we have different positions and it's interesting and blah, blah, blah, that defined, but there's also an exchange of value between us. You have a podcast, I'm coming on your podcast. Perhaps some of my followers would go over there and the other way around. And so there's an exchange going on in that, in the relation that we are in right now, our subjectivities are defined in that, in this encounter that we are in now, our subjectivities are defined by that, right? So the con the current perception of a lot of anthropological scholarship would be that, that this relation is inhabited by subjectivity. So subjectivity is not only inside our minds or inside our brains, it's actually in our relation. Now, that means that when the inu eat are relating with the C, which is an all life defining factor in Inuit life, then their relation with the sea is inhabited by subjectivity. That sub subjectivity, that inhabits, that relating, that is the, the, the sea mother sna, the inwar, they would call it the inwar, the relational subjectivity of the sea. So, and whether that should be called supernatural or not, I'm not really sure, but like. I'm not, actually, I'm not really sure about the word supernatural, if it's because it, it, I think it has a heavy, heavy baggage somehow. But an Inuit shaman can actually interact with Sedna, the sea mother, and thereby engage that subjectivity that inhabits the the relation between a group of Inuit and the sea. And that's the same with a stone or with, if, if you have a farmstead in Northern Europe 200 years ago, the stone could be kind of a relational hub for the way that the people in that farm state relates to their land. So it becomes inhabited by, I'm not sure what the word would be in English, but these sort of g like or elf like beings that would typically work as a patron spirit protecting specific farm. Or ensuring basically the positive and mutually giving reciprocal relating between that group of people and the agrarian life sustenance that they are living with and living from. Yucca: So that that spirit would be the relationship itself. Am I understanding correctly? Rune: Yeah. Or the subjective, the the subject, the subjective relationship. Yeah. So, and this is sometimes called the individual. So we are individuals from a moderna's perspective that there's an inside us with. But if you take away the, the, the in Yucca: Mm-hmm. Rune: then we are evi right now because we are producing relating with each other from Yucca: delightful word. Rune: Yeah, it's a lovely word, isn't it?  Yucca: that. Rune: And. Mark: Yeah. Rune: And then what many animists would would say, or animist thinkers would say that that that divi is a central purpose of religion, basically. And that it individuates a relation. So if you have a Santa Priestess who's being possessed by the storm, gods ysa and she's dancing around, then that human being is dividing ysa in a number of ways. One of them is portraying Younga. People see younga in front of their eyes dancing. Another part of the dividuation is that she's initiated, she's crowned as a San Priestess, so, so there's deep mystical individuations that are connected with that and that whole thing. But it's basically about producing. Relating and, and ch challenging that subjective relating into the world. Mark: Mm-hmm. Yeah. Rune: that make sense? Am I, Mark: it. It, oh, it absolutely does. Yeah. It, it, it absolutely makes sense. And that this, this focus on, on the relationship, as I said, I think is very core to the at least to my idea of animism. And so the, the question about the reality of the, the gnome elf figure doesn't really even enter into it. It's, it's not, you know, because this is all subjectivity. It objectivity is not, is is not a part of that model. It's all about what do you see? What do you think about it, and how do you feel in relation to it? Rune: Yeah. Something like that. I would say that the reality or the what, what, you know, post-Christian, it's called the belief in the el that that is it's secondary to the relation. Like if, if you, if you say you have a shamanic perception and you could and you, you bring yourself into a trance and you speak to the elf and you ask the elf so what would you prefer the most? Would you prefer that I cultivate an abstract transcend belief in your transcendent existence? Or would you prefer a ball of porridge? The, the elf is gonna prefer the ball of porridge because that is act that is an actual exchange of of material. And the what, what you could almost call the revelation of that relationship is. That is core, I think, to producing an animist way of being in the world. So that's not only you giving the ball of porridge to the stone that is perhaps inhabited by a stone ina or an elf or what we can call it. But it's also then perceiving the gift being given back from the world now that then you are in a reciprocal relationship with the world around us. Mark: Yeah, and, and it's that, you know, a as you say, as with Robin Wall Kemmerer and you know, writers like that, it's that reciprocity that is so important the. And, and the hardest, I think for us, as, you know, modern Westerners to get our minds around because we are taught as Christianity teaches that the world is essentially inanimate and it's a pile of resources here for us to mine. And that is the diametric opposite of what we're talking about here. Rune: Exactly. Mark: you know, the, the idea that, that we can't just dig a hole in the ground and take minerals out and then leave the hole is completely foreign to the way capitalism works. Rune: exactly. Exactly. And. If you look at how traditional knowledge and tales and traditional knowledge and folklore and the like they actually express and analyze the rupture of these relationships in euros and populations. So, and you see this in a, like, in a wide kind of array of tales, like the most monumental in northern Europe is the Ragner rock, which is the, basically the collapse of the relational cosmos in this kind of e eco cosmos, social complete crashing. Now, some of the scholars who have been working on the Ragnar Rock, they say that this. Myth may have occurred or may have, may have been inspired by the experience of climate change in Northern Europe in the, the mid sixth century. And often when people are relating mythology to natural history events, you should always be a little bit cautious because sometimes it's just like weird, oh shit. But but this exact example the, the emergence of this myth and this event, they're actually historically very close to each other. It's a couple of hundred years, and the event was cataclysmic. It ba in Scandinavia populations collapsed. And there would've been complete social breakdown. So it was a very, very violent event. And what happened was basically that it was a global cooling that lasted I think four or five years and. In Northern Europe, that global, global cooling just meant that summer didn't come for a, a, a, a short period for, for a couple of years. And if you're living in an agrarian subsistence, agrarian community, then that just means that everybody's gonna die. And which is what you see that happened in some areas of Scandinavia. So, so anyway, so, so, when you look at the Ragnarok myth, what you see is that it's, it's very much a myth about loss of connectivity. So the main spark of the myth is a, a divine FRA side. There's God brothers who are killing each other. And then what happens is that the relations between the guards, kind of the forces of order and social coherence and the yna, the giants, the. Forces of nature who are related in all these problematic and crazy and fertile ways, and Nordic mythology, that relation crashes completely. And then they start behaving like Christian angels and demons and basically going into like the state of cosmic total war. So that's perhaps the most iconic tale of losing animist kinship. But you find them by all the way down to today. You see that fairy tales and different stories are sort of this struggling, but also people's experiences. Some farmer, you know, walking up a home from his fields and then he meets a little, meet a little group of elves and they're leaving. So he asked them, why are you leaving? And he, they say, there's too much noise here and too many church bells, so we are moving to Norway. Something like that, you know? And and that is of course a traditional knowledge perspective of basically ruptured relation because this relational subjectivity, which are these Ls that are, that is sub subjectivity, inhabiting human being, human relating with the land, that when that is torn, then that can be experienced as the elves packing, packing their bags and, Mark: Or, or as the magic going away, Rune: Yeah. Mark: which is another, you know, repeated trope in many, many stories about how there used to be magic. You know, we, we used to have, you know, this relationship, right? And now it's drained away, it's gone. And many of those stories are actually specific about Christianity driving the magic away, Rune: Yes. Yes. There, there there's a tension. There's a tension. Like I, I'm not, I'm, I'm generally, I'm, I'm, I'm trying to not, you know, go into this sort of Christianity bashing and all those  Mark: Uhhuh.  Rune: but but there is a tension. The, there's a tension between and sometimes it's, it is pretty intense, like, churches in the landscape in Northern Europe, the, if they're big stones lying in the landscape, then typically people, local people would say it was trolls who were throwing the stones at the churches and all when they were building the churches. So there's almost like a conflict between the, the churches and the, and the landscape itself. Mark: Hmm. Hmm. Yucca: So one of the expressions that I've heard you use a few times is new animism. So how does new animism differ from our understanding of some of the traditional forms? Or what does that mean when you're speaking about new animism? Rune: animism that is a little bit of. It's a scholarship position more than it's a kind of a religious position out in the world. May, but things are also related. But when, when I say new animism, it's because anim, like animism was invented by actually the guy who invented anthropology and cultural scholarship. A guy called Edward Burnett Tyler, who was this sort of Victorian British armchair scholar. And he. Invented cultural evolutionism in which people are first living in these barbers, state of superstition, where they are animist, infantile animists. And, and, and, and that was, that was, that was what he thought of animism. And then you then he kind of developed how humans would develop on gradually improving stages until they became almost like, Victorian, England English people of his own time. Exactly, exactly. That, that was a paradigm for, for the end of history. So, so, so that was, and, and at that point, the idea of animism was just that everything is sort of animate. However up through the 20th century there was the, the, the most progressive anthropologists were the American School of Anthropology, who were at a very early point starting to be permissive to other other cultures, cultural realities and saying, okay, so there are different cultural realities and perhaps they're equally good. And there was a guy named, oh shit, I forgot his name right now. Oh damn. Really important guy whose name I should be able to remember at any given point of time who went and, and learned from the the Jiwei Irving, hallow Hallowell was his name. Yucca: Okay. Rune: So he went and and started learning the philosophy of jiwei indigenous Americans in, in the Great Lake areas. I think he went into Canada a little bit. And he, I think he was the first who was kind of saying, well, he was looking, he was looking at their, their language and saying that they have different grammatical categories and some of these categories indicate animated personal beings. And some of them are like what we talk about. If I talk about this book, then the word book is in, in English is, is just an it, you know. And he noticed that what was called animate and inanimate by the Ojibwe was different. So Stones, for instance, and thunder and number of different things were adamant to the Ojibwe. And he started developing this language where he was like, okay, so these are people, they have a different philosophy about what, where, where there's personhood and where there isn't. So from that came. New animist thinking, which is kind of relieved from or dealing with the this bigoted evolutionist heritage of seeing animist as a animism, as as something inferior. And today, the, this has then become the whole position where where the, the, the understanding of what animism is and how it works is, is then updated. For instance, animism is incredibly complex. It's not infantile at all, and it's certainly not primitive. It's many societies that have animist knowledge systems in them. not something necessarily that children practice, it's something that elders practice. It's something that it takes lifespans to, to understand that at, at a, at a very high level. So, so, so yeah. So that's sort of what's in, in new animism. Yucca: Mm. Thank you. Mark: Thank you for explaining that. Yeah, that's good. So, you mentioned before we started recording that that you sort of take issue with the atheism of our movement or that you have questions about it or whatever that is. So I thought that I would raise that topic and we could discuss it. Rune: I've been sort of thinking about it, kind of atheism. Atheism. No, I, it, it ki I think my, sort of, my, my question. Kind of springs from the whole idea of decolonizing if we have what is called the modern epistemology, like the, the epistemology is the perception, how we perceive the world. Then the modern fundamental to the modern epistemology would be a seclusion between human subjectivity and personhood. An agency which is inside our skulls, and then the, the dead outside. And I can't help seeing an and i atheism as perhaps related to that and that therefore co like actual actually practicing a a decolonizing would be. To say, okay. But subjectivity and agency is not only inside humans goals, it's also, it is something that inhabits the world in a, in a wider in a wider sense. It's something that inhabits our interactions and perceptions in a much wider sense. And yeah, I just had, I just had tr part of my, my problem was to that I have, I have tr, I have trouble reconciling that with, with an, with an atheist position. Mark: Hmm. Yucca: I can certainly say that for my part, my perception of the outside world, I. Is, I don't think that that necessarily reflects my idea that there's this dead outside world, the living me, but rather seeing self as part of this larger system. I'm coming from the perspective of, of an ecologist looking at, you know, my body is an ecosystem that is an open system and things are coming in and going out. I don't see the need to have a, a, a deity or a God or a conscious spirit that needs to be there for me to be part of a, of a living vibrant world. Rune: Makes a lot of sense. Mark: Yeah, that's well said. I, I feel very much the same. Yeah, because yeah, that hard line between the, the inner living world and the outer dead world is definitely not something that I embrace at all. To me it's all living. Right. But because, but just because it's living doesn't necessarily mean that it's conscious or that it's animated by something that one could actually at some point identify and measure. You were talking about toolkits before and I think that it's, it's y part of what we do as Ethiopia, pagans, and, and naturalistic pagans is we understand that in the context of the symbolic world, we suspend whatever disbelief we might have in, in the, the literal reality of supernatural phenomena in order to have a symbolic, metaphorical, psychological, emotional, impactful experience. And that is what brings me into deep relation with the rest of the world. Did that make Rune: Cool. Yes, it does. However, when you are focusing on psychology, then psychology is a space that is characterized by being. Inside human human minds and, and what I would, I don't know fear or my, I think my, my question would then be, if it's psychology, I, you then actually extending that perception of, of personhood to the world, or, I does. Because like when you speak to a lot of, say, scholars today, often psychologies would, or psychology would be a language where, for instance, mythology can be given a space. But that actually maintains the, the the the enclosure. Try to compare this with. With I had this debate with, with a friend of mine who also he was criticizing the literalist idea of mythology. So he was saying, he was talking about, I, I believe Irish mythology, and he was saying, but who, who, who would believe such an grotesque idea as if Ireland were literally plowed with the, the fertility guard dog does penis in a right. And yeah, innocent. But what if you, if we think about relation, if we take relationships as our, our fundamental way of thinking about these things then, and we understand if we understand the plow that the farmer is using when he's plowing his land as imminent with. Dha. See then, then when, when it's imminence, if we understand the the materiality of the plow as n n not as culturally imbued with, but in the materiality, DDA is there right then, then we have actually, then we have crossed out of the modern paradigm and into a this enchanted perception of the world. And I think we, like, I think that is the step, the, that, that's where it becomes real in a sense. And, and there, there, there's a number of co contemporary philosophers and, and, and thinkers who make that, that, that enchanting possible. Bruno Laur the sometimes they call it the ontological turn thinking or the Cambridge School, and they're so difficult to read that it's almost, it's almost impossible to understand what they're saying, but which, which is part of a I think it's, I think it's part of a safeguarding strategy because if you wanna say that ELs and g nos are real, then it's, it's, it's then, you know, scholars are gonna, you know, it's much, much better to say, well, relational ontologies are possible on the basis of you know, concatenated hops of individual re networks or something like that. You know, then people get, get busy nodding and looking like they are trying to look like they look clever, right? But but the idea of imminence that, for instance that that objects act chairs, Invite us to sit on them balls do hold strawberries, they act. And the, the example with plow and DDA would, in that sense be a, a imminent in that sense. Damn, it's, it's difficult for me to to, to get to these things. But does, does it make sense my, Mark: It, it, it Rune: questioning. Mark: it, it does make sense. I do see it somewhat differently, and some of that is because my understanding of the way humans relate with the world is that we create a model of the world in our minds. And we re and we relate to that. We, we perceive, we receive perceptual input, we filter that and massage it, and in some way invent it to some degree. And then, you know, so, all right, I receive all this input and I filter it and I decide what it is. And okay, there it is. There's, there's the bowl, right? And so I can relate in a, in an I vow sort of way with the bowl whether or not the bowl actually has any sort of supernatural el or metaphorical, symbolic, literal nature. Rune: Yeah, Mark: And it's, it's about what's on me to enchant the world. And us as a culture to develop the habits of enchanting the world. So that's, that's how I look at it. And I, I, I mean, I think the way that you look at it is, is perfectly legitimate and useful. It's just, I don't look at it quite the same way. Rune: but I think, I think, I think what you say there makes a lot of sense. Like, and it's important to, to, I might also be hashing it out in a little bit extreme. Terms here, because of course, humans do create models of the world, and we are imaginary beings that we have this capacity of, for instance, imagining stuff that doesn't exist already. And then by this insane capacity of projection, we are able to, to create stuff in the world that, that no other creature is, is capable of. And, and that capacity is in a sense, I think related to also the story of Dhada and all this. However, when you are then talking about the bowl and you're talking about. What its literal external nature is then what you're doing, I think, is that you are actually, you're reaching across the divide and you're talking about it in this, what can't would call the ding, the, the, you're talking about it in itself as, as completely detached from human perception. And and I I would say that that is probably so difficult to talk about that, that we almost can't. So perhaps there only is a cultural reality available, and then enchantment becomes then it kind of becomes a, a question of do we want a boring, interesting a boring uninteresting reality? Or, or do we want a reality where, you know, We have sex on rock car rings and dance around meadows and wear their elves and trolls and, and stuff like that is enchantment. It becomes more of, of a kind of enchantment or no enchantment than a, a question about that. There isn't exterior truth that defies in. Gentlemen, oh man, I feel I'm have trouble speaking in state terms here. Mark: No, you're, you're absolutely making sense. The place where I think we may differ is that, I find the world as revealed by science to be utterly enchanting. It is miraculous the nature of the universe. It is so inspiring and wonder and humility and awe and inspiring that I feel that without that, even without populating it, with those kinds of figures, I can still just be in this kind of open-hearted wondering, loving relationship with the nature, with the world itself in a way that demands that I have reciprocal relationships with things rather than rather than object, defy relationships with things. And so, you know, that may just be the path by which I got here. Which was through a lot of science. But yeah, I mean that's, that's the world that I inhabit is just, you know, that this world is just knocked down, drag out amazing. And I still want to dance around stones and have sex on beaches and all that kind of stuff. Rune: No, man. Thanks for that. That, yeah, that's, it's, it's, it's beautiful. And I totally, I totally follow what you're saying. I think, I think science is, is an incredibly beautiful and powerful way of looking at the world. And, and it has. And part of, I think part of what I'm, what fascinates me with science is that it, it has a trickster nature. Science, that thing about always questioning things. That thing about always being critical and being inherently critical of power, for instance. And also being playful proper science. Like a lot of contemporary scholarship, you know, a lot of contemporary cultural, cultural and social scholarship. It isn't playful for shit. It's just boring ass. They should, they should, yeah. They should do something else, like pick strawberries or something. But but but, but scholarship when it's real science, when it's real, it has a playful or in it. And and that's something that, that that yeah. But I then what I also think is that if we talk about atheism then I would say that if we look at research, history, history, It's probably a very fairly brief bleep in the history of science that science have understood itself as particularly atheist. And today with, for instance, new animus scholarship and these things, it's kind of, we're kind of, we're kind of moving theves back into the beauty of the scientific perception, so, Mark: Well that's, that's interesting. I mean, one of the reasons that. I mean, science is young for one thing, science other, other than just sort of the standard trial and error that leads to discovery, which all people have always done the  Yucca: in our instinctual way of understanding the world. Right. But  Mark: but formalized, the scientific method is only a few hundred years old and during most of that time, there has been a domination by Christianity mostly in the West, such that you couldn't actually say that you were an atheist, whether you, you whether your work pointed in that direction or not. So I think that, you know, the liberty, I mean, to be honest, it wasn't really until Richard Dawkins and the, you know, the four horsemen who I have many problems with, let me. Say to start with many problems. But it wasn't until they started standing up and saying, yes, we're atheists at the end of the 20th century, that it really became sort of more acceptable for a part of the population to start to express that. So it's new. It is. It's, it's a new thing. But when you look like at ancient Greece, there were people that were questioning whether the gods existed in any meaningful sense. Yucca: And I Rune: you, and you. Yucca: oh, I was just gonna say that I think that the, the common perception of what atheism is, is dominated by that very recent, very vocal and kind of, very negative kind of, no, no, no take on the world instead of a, a yes. Embracing take on the world. Mark: Yes. Rune: I wanna add one specific perspective to the to the understanding of history of religions in relation to this. And that is that if you look at the history of religions of Europe, then you have what you call like, normative knowledge forms. And and then what you also have is a. Considerable space of rejected ways of knowing all kinds of ideas that have been there through history, and they gone in all. And, and that's what's sometimes called esotericism. So Esotericism is this label that basically sort of gives an umbrella term for all the weird shit that's been happening for the last 2000 years outside of the normative knowledge hierarchy. So all the Astrologies and the Kabbalah and the spiritists and the, the philosophers and all that stuff, that, all that stuff is, is esotericism. And when you look at European history, a lot of a a lot of is, people are always like when we talk about intellectuals, that there will always be this sort of at least a kind of a consciousness that. Esoteric, non-normative ways of knowing are there, but sometimes also direct practice. I think that Darwin was an esoteric I think that a lot of the and I don't remember, I think he was Alchemist or something like that, and practicing some  Yucca: Newton certainly was. Rune: Newton new. Sorry. Yes, you are. You are, you are right there. That was the important name I was looking for. No Darvin yeah, that was a different story with him. But I think that that part of the, like if you look at the last 150 years is that, that I think in the eight late 19th century, you started having positivism. If I remember correctly. And that's sort of where you get the very strong split between or where science starts to see itself as in some sort of opposition to other ways of of thinking. And yeah, like, the there, there was an old Icelandic professor at the University of Coing in and my old professor remembered him from his student years. And he had, had, he had had this this Christmas lecture about gnomes and that was early 20th century. And as these sort of learned, super white scholars were sitting there and they were listening to him and he was talking about gnomes, at some point, they, it, it dawned on them that, That he he believed in grunes and he told about how he had met them when he was a, he was a child and these kind of things. And so that was sort of the, a, a clash between an early 20th century scholar from ICE Iceland, which is a bit of a particular story in these things. It's a little bit of kind of a insular bobble in in some respects. And in Copenhagen they were like, but, but about, about this Icelandic professor talking about G norms. But yeah. Yucca: Well, one of the things before we started recording that you had mentioned was that I'm trying to figure out how quite how to word this but you're very interested in to today and some of the political implications of some of the work that you're doing. Is that something you wanna speak to a little bit? Rune: Yeah, it's, I mean, when, when I started working on Nordic animism, I well, I knew all the time that it was important and that it's something that you can, like, you can never, you turn your face away from it, you have to look it straight in the eye, just all the time. I just, the word these words, Nordic Norse, Viking stuff, you know, all that kind of stuff, it just has a load of having been co-opted by all kinds of, Horrid political movements and, but it's actually deeper than not just that, like, it's not just hillbillys who are, you know, driving around in pickup trucks with guns and calling themselves some militia and waving Thor hammers and these kind of things. It, it's, it's, it's on, I think it's on deeper layers of our self image and, and self perception as people racialized as white and and yeah, and, and I, I, I feel that I'm getting new realizations of this more or less all the time. No, not all the time, but, but often reckon with a certain regularity that that when you are thinking with Euro traditionalism, then. Then it's just there. For instance, I, I think that today I think that that whiteness is almost like shaved, like a ball just talking about balls. It is almost as if whiteness is shaped a little bit like a ball. So if you wanna move out of it, then you come close to the borders and then it intensifies and scares you back in. So if you wanna if you wanna basic, yeah. Basically move out of the, the whiteness complex, then you're gonna have to start looking to Euro traditionalism. And as soon as you come in contact with that, you, you will start seeing ruins and. May Pires and stuff that has been co-opted by Nazis or other nasty people. So, so that, and that is sort of a, an inherent paradox, which is a condition for working with these things if you're a white person. And realizing that that paradox, realizing the nature of it and, and starting to cope with it, is an important feature. So that's one rea fairly reason realization. I also encounter policing actually where most non-white peoples would be like, well, decolonizing white people. What's not to like and what took you guys so long? Then scholars, white scholars, they, they often have this sort of they, they, they don't like that whole idea. And and, and then they often frame it as, oh, there's an inherent potential for nationalism in what you're doing. Or something like that, you know? And which there might be, there might be, and I'm fucking dealing with that all the time. And, and in the dealing with it, That's when the stuff becomes very applicable actually for, for thinking about how to be a respectful, kind, contemporary human. So today there are actually I'm familiar with two, perhaps perhaps even three, like systematic programs that use Nordic animism thinking for Deradicalizing right. Extremists in, in prison systems and, and these kind of things. So, so, so, so you see that, I think that when you're moving close to some stuff that feels dangerous and feel problematic, then you're also finding the solu, you're finding solutions on that path. Mark: Hmm. Hmm. It, it's, it's interesting as, as I listen to you, because what you say makes absolute sense to me in the context of Europe. In the United States, it's a little different because here we are in this completely colonized place, and many of us, like, you know, I've, I've had my d n A study done. I'm English, English, English, English, English. Nobody ever stepped out of their lane. And actually, you know, even married an Italian for God's sake. And, but my people have been here for 400 years. I have no ancestral or familial memory of any kind of tradition from England. And so my approach has been I need to create this anew. I need to, I n I need to start from values. Values like inclusiveness and kindness and you know, those compassion, those kinds of values reverence for the earth. And then from there, build a practice which can draw on some of the symbols and and, you know, folkloric practices like maypoles and things like that, but is fundamentally about not stealing from the indigenous people of this place. And instead creating my own understanding of a sacred landscape that I inhabit, that I can share with other people that derive from the same kind of lineage that I do. And with everybody else who wants it. I mean, you know anybody who wants it, but I understand that people who have been marginalized, they probably want to reach back to their ancestry, right. And pull that forward. I really don't, I, I don't feel a kinship with England. So it, it, it's just, I, I'm just struck by the difference. I don't have any firm fast conclusions about it. I just, it, it is a d a different experience. Rune: No, I think, I think what you're doing is probably very important and, and give like, like I. I'm kind of operating in this field where, where as an old world, I sometimes feel a little bit like a target for sort of old world nostalgia and these kind of things. I'm probably wearing a kilt and speaking all Gaelic all the time and all these things. But but what I actually think is that, that over there in Turtle Island, the cultural situation is such an intense mix of and, and it's as if the, the problems of our age are intensified on your side of the pond. The fact of, of living on genocided land in a highly cre and cre realiz culture. With the, the, the descendants of, of victims of colonization in your living space, probably every single day. Maybe not for all of you, but for many of you probably, right? And also immersed in, I I I perceive Americans as very immersed in ideological structures that are that are sort of connected with the problem. Now, that means, I think that means that, that the, the real answers in a sense are, are, are, are gonna probably come from, from America and, and, and stuff like what you are doing when you're thinking like this, mark. I think it's beautiful and, and it's, and I think it has an aspect of. Playfulness in it to say, Hey, I've been listening a little bit to your, your, your podcast and how you are thinking with different things, and you also like playing with seagulls and, and, and have been working on wheels of season like me and these sort, sort of things. And I think that playfulness will be an important voice in producing the answers that will bring us to a to a a decolonial future. I also think that one question that I meet a lot and which you also touch a little bit here is the question of cultural exchange. And I think that the ways that people have been talking about cultural exchange in American spaces in the last couple of years have a, have a problematic aspects. When we are not allowed to or when, if, if all cultural exchange is universally cri criticized at as cultural appropriation for instance, that is an essentially nationalist idea, which I've tried to criticize it which is difficult because you also have minorities. Who have been sitting there and their traditional culture has been completely overrun with like swarms, like locusts of white hippies. And they've been giving statements like, please stay away from our traditional spirituality. And of course, when that is the case, then that makes things fairly easy. You stay away. That's the respectful thing to do. But but there's also stories that, that I'm hearing a lot and I'm hearing 'em sort of in direct personal ways and that I'm not seeing so much in public space. And that is stories about mors who are perhaps in very, they're perhaps white Americans or Canadians, and they're in very deep and respectful rela learning relationships with, for instance, indigenous elders. Now, if that's the case, then that transfer of knowledge, if there is a teacher present, Then that knowledge is legitimate. Because if you wanna challenge that knowledge, then you're challenging the legitimacy of the teacher. And that is a, is, is a that can very easily be a colonizing practice. If you say, no, no, no, that Arapahoe elder there, he doesn't have the legitimacy to teach a white kid how to give tobacco to a stone because that's cultural appropriation or something like that. Then you're actually challenging the, the, the author, the ownership of the Arapaho elder. See what I'm saying? Mark: Yes, Rune: So, so, and, and I, I think, yeah. So anyway, I just wanted to mention that because you mentioned appropriation now. I think it's, it's important that, that the, the way that we are thinking about cultural exchange is, is is relieved from. What I think is, is a bit too unambiguous condemnation in, in the appropriation discourses. Mark: I, I really agree. It's, it's nuanced and Americans are not good at nuance. We, we just, we really are not, we're very, very black and white thinkers, most of us. And you know, a lot of good and bad, and usually we are good and somebody else is bad, and it's, it's an unhelpful way to approach the world. But certainly, I mean, if I were welcomed into a space where an indigenous person wanted to teach me some aspect of their culture, I would feel given permission absolutely entitled to incorporate that into my practice. I wouldn't feel entitled to teach it but I would feel entitled to incorporate it into my practice. That hasn't happened to me yet. So, Rune: But if you, if you, if you were part of that practice for 25 years and and then the person said, now you are a teacher. Mark: well then, yeah, Rune: You see? Yucca: But we run into the tricky problem of the outside perception and other people trying to gate keep that. And, and it's just such a very, it's a very raw, it's like when you, when you've been wounded and it hasn't healed yet. And there's just so many feelings and the nuance and it's, it's really, it's something that we, you know, we are just grappling with all the time. And I think that there's in certain directions that, you know, the pendulum swung really far in some ways, but it's not just one pendulum, right? There's so many pendulums going in every single direction at once, and you're just trying to sort through all of this generational trauma and guilt, and it's just a really heavy topic. Rune: No, thanks for that. Thanks for that. You okay. That was, that was really well said. And, and I sometimes also feel a little bit like an elephant in a porcelain shop when I'm, I'm, I'm talking to Americans about these things because I'm sitting on this side of the pond. And when you're interacting with Americans specifically, you, you get the feeling that, that, because these things are so intense, then you're talking to people where every single individual is on an MA level in, you know, critical race studies. Be because it, because, because it's so intense. Or, and that also means that, you know, I need to be a little bit careful when I'm kind of throwing out my state. Ah, come on. You guys need to calm down a little bit on the, on the, on the critical,  Yucca: it's good to have an outside perspective too, though, right? It's very valuable to hear that. And just hear w you know, what it looks like from the outside because we don't see ourselves from the outside. We just see ourselves in the midst of it going, oh, my ancestors murdered and raped my other ancestors. And you know, I don't know what you are feeling. And you're feeling and everybody's angry at each other. And you know, sometimes it's good just to have that outside perspective going, Hey, this is what I see from the outside, you know, Mark: and particularly in the United States, we have been so adamant about denying our responsibility for the Gen, the American genocide, the enslavement of Africans. We're still denying those things, and to the degree that in right wing states, they're banning teaching about them. And what that means is that because we won't acknowledge the wound, we can't heal it, and. And so the, the subject becomes very, because it's an open wound, it's very sensitive, you prod at it at all. And immediately people have these really vehement reactions. Rune: Yeah. Mark: And my hope is that as we go forward, I mean, this younger generation seems to have more comprehension about these issues. My hope is that as we go forward into the next generation, we'll start to come to grips with some of that horrible history. But it's very difficult to come to some kind of reconciliation with people who have been horribly colonized and abused when you won't even admit that you did it. Rune: Yeah. Yeah, yeah. Yeah. And I think also like with these sort of processes, I think the, the kind of cultural spaces that we are inhabiting today, primarily the internet cultural spaces I think they're probably also doing some unfortunate things to us, like, A tendency such as narcissism on social media platforms, speaking as a person who has a social media platform. Mark: me too. Yucca: that's all of us here, right? Yeah. Rune: it's like, it, it's, Yucca: double-edged. Yeah. Rune: it's a very dominating feature about how how people are reacting and or how people are, are interacting. And, and, and like I feel that, that, I almost feel that if we have the, the modernist subject here, the modernist idea of the subject that I spoke about before where, where humanity is inside a case, and if you, if you move into a if you move back in time where people would meet a group of elves that are moving away, that's because. Their subjectivity is not as encased as ours today. It's a little bit more fluffy like that then it is as what has it is as if what happens today is that these, these shells, they become hotter. They become like crystal, they become brittle. And it's as if I, if they touch each other, then it just goes. And, and then we have these, the, these so it's almost as it's almost as a kind of an in intensification of the, the modern subjectivity. And I don't know what's gonna happen, but I hope that what's gonna happen is that it's gonna open somehow again and hopefully in a way where it doesn't explode and then everybody just go mad. Which actually sometimes I feel that's what you're seeing. I, I've, sometimes I feel there's quite a lot of madness going around, like rather crazy reaction patterns. Mark: Mm-hmm. Rune: And unfortunately not only on the right wing, I mean, of course the right winging is like supreme when it comes to madness. Like, I mean now here in 2023, it feels as if, if it's such a long time ago that Donald Trump was the president in the us. But when I think about how, how was even, I'm not living over there. I'm living here, and it just feels like, oh fuck, you don't know if there's gonna be a civil war in America and what's that's gonna do to the world. Like the, eh, it was such a madness dominated situation, such a madness dominated situation, and it just felt like. It just felt like, it really felt like madness had had just taken up this gigantic space in the world that, that it, it, it didn't use to have and like, yeah. Anyway, you, you probably Yucca: Absolutely. Yeah. Rune: agree even. Yeah. Mark: Yeah. Rune: And I thought it was something I wanted to say about this whole thing with yeah. But, but I also think that like, with these strong reaction patterns and these intensifying subjective borders Then I also think it, that it's important to be a little bit like, okay, so now I'm just gonna say it, you know, all cultural exchange is not cultural appropriation. And sometimes when people shout cultural appropriation, it's actually not legitimate. Yucca: Yeah, Rune: they, there are many cases where, where it's super legitimate, but there are also cases where people are shouting it, where it's not legitimate. And there are legitimate cases of cultural exchange even within, between white and indigenous groups. You. Mark: Sure. And, and there are, there are over claims. I mean, I read a rant by an indigenous man who argued that no one should be allowed to use feathers in any kind of religious or ritual context except for indigenous Americans. People have been using feathers and seashells and pine cones and other  Yucca: we were humans. Mark: since, since before we were humans. That is a birthright of every homo sapiens. And I mean, I, I mean, I understand the person's outrage about cultural appropriation, but that's just a little much. Rune: yeah. It becomes, it it like I spoke on my channel to this Irish, amazing Irish guy called Monan. Magan who and he was telling about how his ancestors was a Phyla, a a poets an Irish poet. And that, that he was the last person to legitimately carry a feathered cloak, a specific cloak with made with crimson feathers that were part of their tradition, their and and I later I heard Monon there, he spoke with an. Aboriginal Australian author that I'm quite fascinated by, Tyson, young Porter. I really recommend his book, sand Talk. And Tyson, he was telling him, Hey man, you should go to you should go to New Zealand because the Maori, they have actually feather cloaks. They make feather cloaks. And that is a specific it's a specific sign of, of specific status among the Maori. So if you want to. Recover this ancient Irish symbol of a specific cultural status as a, as a poet, a speaker of which, which is also cosmologically super important in, in moron's tradition there. Then he might be able to learn some of that from or he might be able to learn something about it or rebuild it with inspiration from the Maori. Now I think that something like that would be an that, like if something like that would become possible, that would be very, very good. Very, if people are ha have wounds that are too deep for it to be possible, then of course, you know, Respecting people's feelings is it's a condition of building positive relations, which is the whole thing is about. Mark: Right? Rune: So, but but if stuff like that could be possible, that would be, I think, very beautiful to reach that point. Mark: Mm-hmm. Yucca: And so, can we talk about your book for a moment? Because it seemed your book is something that you have Done digging into the literature in many different languages and, and brought forward some some traditions to that people might be really interested in. Rune: Yeah, I don't know if I've been digging in literature in many different languages, Yucca: well,  Rune: I, but like, I'm a  Yucca: least two and it's in English, so we got three languages Rune: yeah. Yeah. Well, yeah, I'm, I'm a, I'm a Skiddish movie and so, so, so I read read Danish and Swedish, and, and that's, that, that's an advantage of course, because a lot of the re and I'm a scholar, you know, I'm a nerd already, so, so that means that reading these kind of old, weird folklore compilations is, is available to me, but it is, or more available to me than for perhaps to you. Right. So, so what I did with this calendar book here, which is called, it's called the Nordic Animist Year, was that yeah, I was in, there was a couple of different Cal Calend traditions that I was interested in communicating. One of them was the ROIC calendar, where every day, around the year used to have two runes attached to it. And these runes, like from a, from one perspective, they just place the day in, in relation to a week. So if there's one specific room and in a given year, then it means it's a Tuesday and next year, perhaps it, that same room would be a Monday. But then you can look at your room staff and you can see if, if it's a Monday tomorrow, right? And the other then marks. There is a line of ruin that where one of the ruins marks the new moon. So you know when the lunar month begins and those two. The weeks they're fixed on our year. So that means that it represents a solar and the lunar moons then represents the lunar cycle. So that was a beautiful, beautiful example of an animist tradition that nobody, it seemed to me that nobody really sort of was so aware. Yeah, yeah. You know, you could meet scholars who knew that it was there and a couple of nerds here and there, but it wasn't really communicated into, into public space that that system even existed. So, so I took that system and then I sort of worked through also a number, a bit of scholarship on on all the different holidays around the year because the The the traditional animist year used to be actually rather dense with all kinds of traditions. And and so, so I was, I was also kind of inspired again by indigenous scholarship where these people are often, they at least in North America and also in Australia they sometimes work with calendars as a way of getting back or maintaining or getting back into, into connection with traditional ways of knowing. And that partic I think it's just a very strong intuition and like you've done it yourself. Mark and I, you know, you can see on your podcast that you were talking a lot about sewing and Belton and, and, and all these different holidays. So, so I basically, yeah, did, did this, this little book as a, as a. Kind of a cursory introduction to the the entire year in the, in the Nordic in Nordic area. Mark: Hmm. Yucca: Wonderful. Mark: Well, we'll definitely put a link to where people can buy it in the show notes for the, for the podcast. I wanna read it myself. It sounds, sounds great. Yeah. Yucca: And so where else can people find you? Rune: Oh my God. Yeah. I'm on, I'm on, I'm on all those social media platforms that I can't be bothered to mention. But, but, but particularly, particularly look for my, for Nordic animism on my YouTube, because my YouTube channel that's kind of the, the backbone, but then I'm also on, you know, Facebook and Instagram and even on TikTok and Yucca: well, we'll include the links in that then in the show notes for everybody. Yeah, and thank you so much. This was really amazing. You gave us so much to think about. I'm gonna be thinking about this for a long time, so really, really value you coming on and spending this time with us. Thank you. Rune: Thank you very much. It was so nice to meet you guys. And and, and have a chat here. Mark: Yeah. Really enjoyed it. Thank you so much. I. Rune: You're welcome.    

Welcome back to ParaPower Mapping—to tide you over until the next part of the Rosicrucian Road Trip drops in a few days & to build anticipation for the next installment of the "Fin De Siècle Symbolists, Satanists, & French-British Sex Trafficking Networks" miniseries, it's the very first unlocked EP from the Boston Brahmin Watch Premium Feed! Make sure to subscribe to the Patreon to access the full version of Pt. II & Pt. III when it drops next week. patreon.com/ParaPowerMapping This is Part I of a multipart descent into the Decadent Symbolist, Rosicrucian, and Satanic underground of fin de siècle Paris and Victorian London, as well as the related sex trafficking & pedophilia networks that catered to the abhorrent appetites of the monstrous aristocratic elite of the time. This EP covers: the Symbolist writer, son of diplomats, and possible-occultist Marcel Schwob; Aleister Crowley's connections to Schwob; Oscar Wilde + Schwob once again; J.K. Huysmans; Maurice Maeterlinck; Sar Peladan; Peladan's Catholic Rosicrucian order and "Salon de la Rose + Croix"; Robert Louis Stevenson; Schwob's "syphilitic rectal sores"; Wilde's play Salome (which Schwob translated); the Biblical story of Salome, Herod, & John the Baptist; Crowley's assimilation of Salome into Babalon/ Scarlet Woman and his "Jezebel"; the influence of Decadent & Symbolist misogyny on Crowley's writing and occultism; aristocratic traditions of taboo-breaking and pederasty; Crowleyian Thelemic ideas of "justification by sin"; proto-surrealist Alfred Jarry; Ubu Roi; his semi-Satanic closet play Caesar Antichrist; the first-and-only production of Ubu Roi during his lifetime, which devolved into a riot; the fact that W.B. Yeats was in the audience, demonstrating the interconnectedness between the Victorian British & French occult scenes at the time; Crowley's formative time in France; sonnets for Rodin; Schwob connections; shitting on Oscar Wilde; callback to Levenda; Maeterlinck's connection to the French symbolists & his play serving as inspiration for Sheffield Edward's PROJECT BLUEBIRD (MK-ULTRA predecessor); H. Montgomery Hyde—former spy, protege & biographer of Sir William Stephenson (Little Bill), Ulster Unionist MP, and cousin of Henry James... plus H. Montgomery Hyde's strange proclivity for writing book-length works on pederasts, pornography, and homosexuality; the fact that he was deselected around the time of the Wolfenden Report when calling for the decriminalization of homosexuality in the U.K.; Hyde as the source of the rumor that Marcel Schwob died from constipation caused by syphilis from his book The Love that Dared Not Speak It's Name; Joris-Karl Huysmans apostasy and odyssey from Naturalism to Symbolism to Decadent Satanism to Mystic Catholicism; feuding b/w Symbolist occultists & Emile Zola; J.K. Huysmans' A rebours (Against Nature) and its influence on Wilde's Salome and The Picture of Dorian Gray; especially Huysmans' handling of Gustave Moreau's Salome series; preparation to descend into the Satanic underground of Huysmans' Là-bas(The Damned); and finally, Wilde's allusions in The Picture of Dorian Gray to Thelemic, Rabelaisian "Do What Thou Wilt" hedonism and the Cleveland Street Scandal (a scandal where numerous aristocratic men including Lord Arthur Somerset, Earl of Euston Fitzroy, and Prince Albert Victor of Wales were discovered to be frequenting a male brothel that employed young boys)... Songs:  | Kate Bush - "Waking the Witch" | | Alan Tew - "The Detectives" | | Alain Goraguer - "Ten Et Tiwa" | | Françoise Hardy - "Mon Amie La Rose |  | Nicolas Godin - "Quartier General" |  | Serge Gainsbourg, Charlotte Gainsbourg - "Lemon Incest" | 

Dark Side of the Library Podcast Episode #125: Dark Non Fiction Books Released in May 2023 (Disclosure: Some of the links in this post are affiliate links. This means if you click on the link and purchase the item, we will receive an affiliate commission at no extra cost to you)   The Art of Darkness: The History of Goth, by John Robb (May 16) https://amzn.to/4478rPl   The Art of Peter Bergting, by Peter Bergting (May 9) https://amzn.to/426jZQY   Death Lines: Walking London's Horror History, by Lauren Barnett (May 9) https://amzn.to/3oJgfGN   Ghost Towns of Ontario's Cottage Country, by Andrew Hind (May 30) https://amzn.to/3HjAaCC   Edison's Ghosts: The Untold Weirdness of History's Greatest Geniuses, by Katie Spalding (May 16) https://amzn.to/3ZPAj89   The Evil Eye: The History, Mystery, and Magic of the Quiet Curse, by Antonio Pagliarulo + Judika Illes ( May 1) https://amzn.to/3X1MTza   The Tales Behind Tarot, by Alison Davies (May 23) https://amzn.to/3mJ37k3   Mud, Blood, and Ghosts: Populism, Eugenics, and Spiritualism in the American West, by Julie Carr (May 1) https://amzn.to/3Fr8niu   The Necromantics: Reanimation, the Historical Imagination, and Victorian British and Irish Literature, by Renée Fox (May 4) https://amzn.to/3n5u6a6   Poetry as Spellcasting: Poems, Essays, and Prompts for Manifesting Liberation and Reclaiming Power, by Tamiko Beyer, Destiny Hemphill, Lisbeth White (May 16) https://amzn.to/3VcoR4Q The Tales Behind Tarot: Discover the stories within your tarot cards, by Alison Davies (Author), Lindsay Squire (May 23) https://amzn.to/3FsfGqq   Tonight It's a World We Bury: Black Metal, Red Politics, by Bill Peel (May 23) https://amzn.to/3V9gtTT   The Wounded Storyteller: The Traumatic Tales of E. T. A. Hoffmann, by E. T. A. Hoffmann,  Natalie Frank, Jack Zipes, Karen Russell (May 30) https://amzn.to/3AxTGHK   Follow Dark Side of the Library on Facebook and on Instagram! And our Amazon Live Channel! Dark Side of the Library Website

Welcome back to ParaPower Mapping and the first episode of the BOSTON BRAHMIN WATCH Premium Feed! I'm chuffed, Brahmin Watchers, because the Patreon has finally launched, I managed to relocate the keys to the Boston Brahmin Watch Office, and I'm really excited for y'all to get your hands on this newest research (as dark, enervating, & soul-crushing as it may be). Here's the first half of the first premium feed EP for you to enjoy; and here's hoping your interest is piqued! If you're dying to listen to this EP in its entirety, go to Patreon and subscribe to ParaPower Mapping to unlock it and all sorts of extracurricular goodness. This is Part I of a multipart descent into the Decadent Symbolist, Rosicrucian, and Satanic underground of fin de siècle Paris and Victorian London, as well as the related sex trafficking & pedophilia networks that catered to the abhorrent appetites of the monstrous aristocratic elite of the time. This EP covers: the Symbolist writer, son of diplomats, and possible-occultist Marcel Schwob; Aleister Crowley's connections to Schwob; Oscar Wilde + Schwob once again; J.K. Huysmans; Maurice Maeterlinck; Sar Peladan; Peladan's Catholic Rosicrucian order and "Salon de la Rose + Croix"; Robert Louis Stevenson; Schwob's "syphilitic rectal sores"; Wilde's play Salome (which Schwob translated); the Biblical story of Salome, Herod, & John the Baptist; Crowley's assimilation of Salome into Babalon/ Scarlet Woman and his "Jezebel"; the influence of Decadent & Symbolist misogyny on Crowley's writing and occultism; aristocratic traditions of taboo-breaking and pederasty; Crowleyian Thelemic ideas of "justification by sin"; proto-surrealist Alfred Jarry; Ubu Roi; his semi-Satanic closet play Caesar Antichrist; the first-and-only production of Ubu Roi during his lifetime, which devolved into a riot; the fact that W.B. Yeats was in the audience, demonstrating the interconnectedness between the Victorian British & French occult scenes at the time; Crowley's formative time in France; sonnets for Rodin; Schwob connections; shitting on Oscar Wilde; callback to Levenda; Maeterlinck's connection to the French symbolists & his play serving as inspiration for Sheffield Edward's PROJECT BLUEBIRD (MK-ULTRA predecessor); H. Montgomery Hyde—former spy, protege & biographer of Sir William Stephenson (Little Bill), Ulster Unionist MP, and cousin of Henry James... plus H. Montgomery Hyde's strange proclivity for writing book-length works on pederasts, pornography, and homosexuality; the fact that he was deselected around the time of the Wolfenden Report when calling for the decriminalization of homosexuality in the U.K.; Hyde as the source of the rumor that Marcel Schwob died from constipation caused by syphilis from his book The Love that Dared Not Speak It's Name; Joris-Karl Huysmans apostasy and odyssey from Naturalism to Symbolism to Decadent Satanism to Mystic Catholicism; feuding b/w Symbolist occultists & Emile Zola; J.K. Huysmans' A rebours (Against Nature) and its influence on Wilde's Salome and The Picture of Dorian Gray; especially Huysmans' handling of Gustave Moreau's Salome series; preparation to descend into the Satanic underground of Huysmans' Là-bas (The Damned); and finally, Wilde's allusions in The Picture of Dorian Gray to Thelemic, Rabelaisian "Do What Thou Wilt" hedonism and the Cleveland Street Scandal (a scandal where numerous aristocratic men including Lord Arthur Somerset, Earl of Euston Fitzroy, and Prince Albert Victor of Wales were discovered to be frequenting a male brothel that employed young boys)... Songs: | Kate Bush - "Waking the Witch" | | Alan Tew - "The Detectives" | | Alain Goraguer - "Ten Et Tiwa" | | Françoise Hardy - "Mon Amie La Rose | | Nicolas Godin - "Quartier General" | | Serge Gainsbourg, Charlotte Gainsbourg - "Lemon Incest" |

THIS WEEK: Peter leaves Meiji era Japan to learn about the Victorian British legal system and how to become a defense lawyer in The Great Ace Attorney Chronicles and Joe switches investigative perspectives between a detective and a reporter to catch a serial killer in The Silver Case.

Subscribe Apple | Google | Spotify | Stitcher | iHeart   The Daily Gardener Friday Newsletter Sign up for the FREE Friday Newsletter   Facebook Group The next time you're on Facebook, search for Daily Gardener Community, where you'd search for a friend and request to join.   Historical Events 1554 Death of Hieronymus Bock (books about this person), German botanist, physician, and Lutheran minister. Regarded as one of the fathers of modern botany, he tended the gardens of Count Palatine Ludwig for nearly a decade. He also was one of the first true field botanists and searched for plants throughout the German empire. He coined the term Riesling as a type of wine in his herbal. His surname was translated in Latin to Tragus ("Trah-goos"); he was honored by the grass genus Tragus and the spurge genus Tragia.   1801 Birth of John Henry Newman (books by this author), English theologian, scholar, and poet. His words are in the intro to Abram Linwood Urban's My Garden of Dreams: The garden mystically… a place of spiritual repose, stillness, peace, refreshment, delight.   1885 Birth of Lady Joan Margaret Legge ("LAY-gee"), English botanist and the youngest daughter of the sixth Earl of Dartmouth. Lady Joan's story ends in the Himalayas. It can be linked to a 1931 expedition of three English mountaineers who got lost in the Himilayas and stumbled on a valley of incredible beauty. Blooms of exotic wildflowers made it seem like they were in a fairyland. One of the climbers was a botanist named Frank Smythe. In his book, Kamet Conquered, he called the area the Valley of Flowers. The Valley of Flowers is a seven-day trip from Delhi. It is now a protected national park. As the name implies, it is a lush area famous for the millions of alpine flowers that cover the hills and slopes and nestle along icy flowing streams. Along with daisies, poppies, and marigolds, there are primulas and orchids growing wild. And the rare Blue Poppy, commonly known as the Himalayan Queen, is the most coveted plant in the Valley. The Valley of Flowers remains hidden through most of the year, buried under several feet of snow throughout a seven-to-eight-month-long winter. But in March, the melting snow and monsoon activate a new growing season. This spring season opens a brief 3-4 month window when the Valley of Flowers is accessible to humans – generally during the months of July, August, and September. Lady Joan traveled to the Valley of Flowers as a direct result of Frank Smythe's book. Smythe's work inspired many, and it attracted the attention of Edinburgh's Royal Botanic Garden, and they decided to sponsor Lady Joan's trip. Although some of her friends were against her going to India, Lady Joan was eager to go. She was 54 years old and unmarried. And she likely needed a break from her regular duties of caring for her father, the poor, and herself ( she had just gotten over a bout of pneumonia).  In 1939, Lady Joan arrived in the Himilayas, accompanied by guides and porters. As she made her way over the lower foothills, she collected alpine specimens. On the day she died, Lady Joan slipped on the slopes of Khulia Garva. After she fell, her porters recovered her body. They buried her in the Valley at the request of her older sister, Dorothy. Then, all of Lady Joan's belongings were packed up and sent home to England. The following summer, in 1940, Dorothy visited her sister's grave and placed a marker over the spot where she had been buried. Today, tourists still visit Lady Joan's grave, and it includes poignant words from Psalm 121: I will lift up mine eyes unto the hills From whence cometh my help    Grow That Garden Library™  Book Recommendation Sir Joseph Dalton Hooker by Ray Desmond This book came out late in 2007, and the subtitle is Traveller and Plant Collector. Joseph Dalton Hooker is remembered as a Victorian British botanist, explorer, President of the Royal Society, and director of the Royal Botanic Gardens, Kew. When he died at 94, he had accomplished a great deal. He had established a network of botanic gardens around the world to facilitate discovery and classification, which enhanced the world's economy and promoted trade. In 1877, Hooker was knighted for scientific services to the British Empire, and he was awarded the Linnean Medal in 1888. As Charle's Darwin's closest friend, he learned of Darwin's theory long before it was made public. And Hooker was instrumental in getting Darwin's work published. Many regard Hooker as Darwin's PR man. Hooker traveled the world in search of new plants.   He nearly drowned in the Antarctic Ocean during his first major expedition on Sir James Clark Ross' epic voyage to Antarctica in 1839-43.  During his trip to the Himalayas, he was imprisoned by the Rajah of Sikkim. He remarked after seeing the Rheum nobile in bloom: It is the most wonderful-looking plant in the whole of the Himalayas. Here are a few fun factoids about Joseph Dalton Hooker. His wife was named Hyacinth. And Kew Gardens recently shared that, during his travels, Hooker would address letters to his young son to "my dear little Lion" or "my dear cub."   You can get a copy of Sir Joseph Dalton Hooker by Ray Desmond and support the show using the Amazon link in today's show notes for $16.   Botanic Spark 1903 Birth of Anaïs Nin ("Ana-ees") (books by this author), French-Cuban-American author. For over twenty years, she led two different lives and was married to two men simultaneously. Every six weeks, she would travel between New York to be with her first husband and LA to be with her second husband. In 1977, she died of cervical cancer in Los Angeles. Her unabridged diaries that spanned 63 years were published posthumously. Anaïs once wrote, And the day came when the risk to remain tight in the bud was more painful than the risk it took to blossom.   Thanks for listening to The Daily Gardener And remember: For a happy, healthy life, garden every day.

Tweet Season 2019 / 2020 – Talk 29 – William Morris William Morris is a talk  by Judith Edge about a Victorian British textile designer, poet, artist, novelist, printer, translator and socialist associated with the Arts and Crafts movement. Click a thumbnail below to view the image gallery that accompanies the talk. Early years: William … Continue reading "TH 19 20 T 29 William Morris" The post TH 19 20 T 29 William Morris appeared first on The MrT Podcast Studio.

On CorkToday with Patricia Messinger ---- We chat to the woman who has launched a road safety campaign after a near miss on a Cork roadway It's Leaving Cert results day and we chat with our career guidance counsellor Roisin Kelleher We hear about the crimes that landed Corkonian's in Victorian British jails Our Movie Review – Reviewing Boss Level See acast.com/privacy for privacy and opt-out information.

Caitlin guesses the meaning behind a number of modern and Victorian British slang while Renee attempts to explain the logic behind--occasionally offending an entire nation with her terrible accent.

Today we celebrate the birthday of a beloved American who, in her lifetime, was known more as a gardener than a poet. We'll also learn about the gift from Japan that resulted in the Plant Quarantine Act in the United States. We’ll remember the botanist knighted for his incredible scientific services to the British Empire. We’ll hear a poem about King Midas and his garden. We Grow That Garden Library™ with a book that reminds us of the importance of beauty in our garden harvest. And then we’ll wrap things up with the story of the botanist known as “Mad Ridley”... and it turns out he wasn’t mad at all.   Subscribe Apple | Google | Spotify | Stitcher | iHeart To listen to the show while you're at home, just ask Alexa or Google to “Play the latest episode of The Daily Gardener Podcast.” And she will. It's just that easy.   The Daily Gardener Friday Newsletter Sign up for the FREE Friday Newsletter featuring: A personal update from me Garden-related items for your calendar The Grow That Garden Library™ featured books for the week Gardener gift ideas Garden-inspired recipes Exclusive updates regarding the show Plus, each week, one lucky subscriber wins a book from the Grow That Garden Library™ bookshelf.   Gardener Greetings Send your garden pics, stories, birthday wishes, and so forth to Jennifer@theDailyGardener.org   Curated News The Story of the ‘Conference’ Pear | The English Garden | Greg Loades   Facebook Group If you'd like to check out my curated news articles and blog posts for yourself, you're in luck because I share all of it with the Listener Community in the Free Facebook Group - The Daily Gardener Community. So, there’s no need to take notes or search for links. The next time you're on Facebook, search for Daily Gardener Community where you’d search for a friend... and request to join. I'd love to meet you in the group.   Important Events December 10, 1830 Today is the birthday of Emily Dickinson. The Dickinson author, Judith Farr, reminds us that during her lifetime, Emily Dickinson was, "known more widely as a gardener... than as a poet." Emily grew up gardening. She would help her mother with their large edible and ornamental garden. The flower garden became Emily’s responsibility when she got older. She planted in a carefree cottage garden style. After Emily died, her sister Lavinia took over the garden. Emily's niece and editor, Martha Dickinson Bianchi, recalls: "All [Lavinia’s] flowers did as they liked: tyrannized over her, hopped out of their own beds and into each other’s beds, were never reproved or removed as long as they bloomed; for a live flower to Aunt Lavinia was more than any dead horticultural principle."   December 10, 1909 On this day, 2,000 cherry trees arrived in Seattle from Japan. When the First Lady Helen Taft indicated, she wanted to beautify Potomac Park, the mayor of Tokyo donated 2,000 cherry trees for the project. But once the trees arrived on this day in 1909, they were found to have pest issues and disease. And it was this delivery of trees that lead to plant quarantine legislation for America. So, if you’ve ever wondered about the laws that govern bringing plants into the country, that legislation is rooted in this bad batch of cherry trees which the USDA ordered to be burned. Now, you can imagine Japan’s mortification over the first lot of trees. In response, Japanese horticulturists immediately started cultivating and fumigating a new lot of cherry trees. It took three years to grow the trees and get them ready for travel. Finally, in 1912, Tokyo’s mayor Yukio Ozaki rectified the matter from 1909 three-fold when he sent 6,000 trees to the United States. By this time, Charles Marlett’s Plant Quarantine Act of 1912 was in place to ensure that all plant material entering the country was healthy and sanctioned. And this larger batch of trees was split between New York and Washington DC.   December 10, 1911 Today is the anniversary of the death of the Victorian British botanist, explorer, President of the Royal Society, and director of the Royal Botanic Gardens, Kew, Sir Joseph Dalton Hooker, who died at 94. Joseph accomplished much during his long life. The botanic gardens of the world were a discovery and classification network that Joseph masterfully orchestrated. To Joseph, the botanic gardens were essentially botanical laboratories on a mission to enhance the world's economy and promote trade. And Joseph was Charle’s Darwin’s closest friend and collaborator. In fact, they corresponded about Darwin's theory before it was made public. And Joseph was instrumental in getting Darwin's work published. Many regard Joseph as Darwin’s PR man. Joseph was brilliant and concise. It was Joseph Dalton Hooker who once famously wrote, “Life is short, and books are long.” In 1877, Joseph was knighted for scientific services to the British Empire. And here's an adorable factoid about Joseph: Kew Gardens shared that, during his travels, Joseph would send letters to his young son with the salutation “my dear little Lion” or “my dear cub.”   Unearthed Words December 10, 1925 Today is the birthday of an American poet of the Pacific Northwest; Carolyn Kizer. Carolyn occasionally wrote about the garden, and my favorite garden poem by Carolyn is this charming piece about King Midas growing golden roses called The Ungrateful Garden. Here are some definitions to help you understand Carolyn’s poem: An ague ("AYE-gyoo") is a shivering fever, serried ("SAIR-id") means standing in a row, to "silt up" is to block or fill with silt, and a shift is a nightgown. To keep the show clean, I’ve eliminated all offensive language. Midas watched the golden crust That formed over his steaming sores, Hugged his agues, loved his lust, But (cursed) the out-of-doors Where blazing motes of sun impaled The serried roses, metal-bright. "Those famous flowers," Midas wailed, "Have scorched my retina with light." This gift, he'd thought, would gild his joys, Silt up the waters of his grief; His lawns a wilderness of noise, The heavy clang of leaf on leaf. Within, the golden cup is good To lift, to sip the yellow mead. Outside, in summer's rage, the rude Gold thorn has made his fingers bleed. "I strolled my halls in golden shift, As ruddy as a lion’s meat. Then I rushed out to share my gift, And golden stubble cut my feet." Dazzled with wounds, he limped away To climb into his golden bed, Roses, roses can betray. "Nature is evil," Midas said. — Carolyn Kizer, American poet, The Ungrateful Garden   Grow That Garden Library Growing Beautiful Food by Matthew Benson This book came out in 2015, and the subtitle is A Gardener's Guide to Cultivating Extraordinary Vegetables and Fruit. Let me just start by saying I love Matthew’s book because he is not only a gardener but also a garden photographer. His garden was designed with a photographer’s eye, and his Stonegate Farm property in Balmville, New York, is one of the most beautiful places I’ve seen displayed in a garden book. For anyone wondering why beauty matters, just ask your kids how appearance influences what they will - and won’t - eat. Matthew knows first hand that beauty inspires behavior and behavior change. If our harvest is visually appealing, we will eat better and be healthier. Matthew’s gentleman's farm is on one small acre of land. He also operates a CSA offering vegetables, orchard fruit, cut flowers, herbs, eggs, and honey. Matthew uses his expertise in growing and selling 50 garden crops for inspiration and instruction in his book. This book is 264 pages of beauty - from the garden to the harvest - Matthew shows us how to grow delicious and alluring food. You can get a copy of Growing Beautiful Food by Matthew Benson and support the show using the Amazon Link in today's Show Notes for around $10.   Today’s Botanic Spark Reviving the little botanic spark in your heart December 10, 1855   Today is the birthday of the English botanist, geologist, and naturalist Henry Nicholas Ridley. As the first Director of the Singapore Botanic Garden, Henry arrived in Singapore in 1888. Henry has been described as the Rubber Tree’s Johnny Appleseed because he single-handedly pioneered Malaya’s rubber industry. Not only did Henry plant and encourage the planting of the trees, but he also figured out ingenious ways to tap the tree’s latex without harming the tree. Henry’s exuberance for persuading Malayan farmers to grow rubber trees lead to an unfortunate nickname, “Mad Ridley.” Without Henry, rubber wouldn’t have become a viable cash crop alternative when the Malayan coffee crops succumbed to disease. At one point, the requests for Henry’s seeds were pouring in at a rate of a million seeds a day. Henry not only provided the seed for farmers courtesy of the Botanic Garden, but he lived to see the rubber trade market begin to transform Malaya.  By 1920, Malaya produced over half the world’s rubber, and rubber remains an essential crop for the region today. And to think that it all started with rubber seed that Henry collected from just 22 plants...   Thanks for listening to The Daily Gardener. And remember: "For a happy, healthy life, garden every day."

Season One concludes with this, episode twenty. Lt Col Percy Fawcett "Lost In The Amazon".Fawcett was an explorer of ultra high calibre, the only man who could survive the harsh central Amazon rainforest. Percy Fawcett discovered many new species and brought back wonders to Victorian British scientists and geographers. He shone in Word War I as a soldier of skill and courage, before finally returning the the amazon with his son Jack, aged 22, to seek out a long lost city made of gold. Jack and Percy were never seen again and the theories surrounding there disappearance are pretty wild. Join us for the last episode of season one as we jump into the life of a man so brave, he once shot a 68ft anaconda with a pistol at close range.     Season Two starts in a few weeks!www.curioucharacterspodcast.comwww.trickycider.comSupport the show (http://buymeacoff.ee/CurioCharacters)

This week John tells the tragic story of the pre-Victorian British royal family’s rebellious princess who struggled for independence and ultimately broke the hearts of her husband, family, and subjects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today we celebrate the gardener poet known for writing “hope is the thing with feathers”, and the man who became the world authority on agaves. We'll learn about the Victorian botanist who was the first to speak in favor of Darwin’s theory and the man who created the Ballard Lock Garden in Seattle. We'll hear a December poem from the man known during the 20th century as the People's Poet. We Grow That Garden Library with a book of letters between two gardeners during the year between 1998 and 1999. I'll talk about an architectural element for your kitchen that makes a tremendous holiday gift and we wrap things up with a clever poem about King Midas and what would happen if his roses had turned to gold. But first, let's catch up on a few recent events.     Today's Curated Articles: Book Review: Wild about Weeds, Garden Design with Rebel Plants by Jack Wallington Here's Alison Levey's review of the wonderful new book from @jackwallington on garden design with weeds and rebel plants #gardenblog #bookreview #gmg @LaurenceKingPub The book is one of my favorites for 2019. I especially enjoy the designer profiles and Jack's ability to defend the plants many of us secretly love but might not admit in certain circles.   Botany at the Bar Three scientists discuss the plant science and history of bitters—and share a Thanksgiving cocktail | Scientific American@sciam Take 3 researchers, add plant science, & a deep dive into the world of bitters& you have this phenomenal book of 75 botanically inspired craft cocktails! #BotanyattheBar #science #technology Great post to help you discover the fascinating and ancient #botanicalhistory behind bitters, plus a fun cocktail recipe - and, these scientists really know how to make a good cocktail! Folks on Social Media provided many ringing endorsements saying they had tried a number of their bitters and etc at conferences and were definite fans.     Who Doesn't Like Sweet Potatoes? This Kenyan Researcher, For One| @npr @estherngumbi Can you have too much of a good thing? Yes. Yes, you can. Here’s a very relatable post from Researcher Esther Ngumbi who grew up eating sweet potatoes for nearly every meal. Part of our desire for certain foods is their seasonality. Monotony is the death of pleasure. Now many of her family members are just done with these foods. "No one — and I mean no one — had any more appetite for these root vegetables." "True confession," she writes, "I will not eat sweet potatoes on Thanksgiving. Or any other time of the year. It all has to do with my Kenyan childhood." "I know it is many people's favorite food, especially during Thanksgiving, but as for me, I still say NO to sweet potatoes. They remind me of what it's like to grow up ... without being able to choose what kind of food you'd like to eat each day."     Now, if you'd like to check out these curated articles for yourself, you're in luck - because I share all of it with the Listener Community on Facebook. So, there’s no need to take notes or search for links - the next time you're on Facebook, just search for the Free Facebook Group - The Daily Gardener Community and request to join. I'd love to meet you in the group.     Here are Today's Brevities: #OTD Today is the birthday of Emily Dickenson who was born on this day in 1830. The Dickinson Author Judith Farr reminds us that during her lifetime, Emily Dickinson was "known more widely as a gardener,... than as a poet." Emily grew up gardening. She would help her mother with their large edible and ornamental garden. The flower garden became Emily’s responsibility when she got older. She planted in a carefree cottage garden style. After Emily died, her sister Lavinia took over the garden. Emily's niece and editor, Martha Dickinson Bianchi recalls: "All [Lavinia’s] flowers did as they liked: tyrannized over her, hopped out of their own beds and into each other’s beds, were never reproved or removed as long as they bloomed; for a live flower to Aunt Lavinia was more than any dead horticultural principle."     #OTD Today is the birthday of Howard Scott Gentry who was born on this day in 1903. A 1982 newspaper article shared a great story about Howard, saying: "This elder statesman of the botanical world [is] a first-class charmer when you get .... to his subject;... his love for the wilds of Sonora and Chihuahua, Mexico; [and] about the years he spent as an agricultural explorer for the USDA, and about how he gradually came to know more about agaves "than any other human being."   Concerning the hectic pace of his agave research after his retirement from the USDA in 1971, Howard said: "I don't like to start things and not finish them."   Several times a year, Howard would plunge into the rugged interior of Mexico perched atop a mule, just as he'd done during his first collecting trips nearly half a century earlier. [Howard graduated college with a degree in] vertebrate biology from the University of California at Berkeley [and he] concocted the notion of becoming a freelance biologist. To pay for his first field trip into Mexico, Howard sent 300 letters around the country - to scientific institutions, naturalists, really anybody he could think of - soliciting collection orders. "I came up with $3,000 worth of orders. For anything and everything, for an embryo of a white-tailed deer, which I did collect, for birds' eggs, for ticks, for plant specimens. I really got fascinated with that southern Sonoran and Chihuahuan country.”   After this trip, Howard wrote "Rio Mayo Plants." He recalled: "After that book came out, I became somewhat known as a botanist, which I wasn't. I was a zoologist doing exceptionally well writing as a botanist." Howard completed a doctorate in botany at the University of Michigan, where the well-known botanist Harley Harris Bartlett taught. In 1950, Howard became an agricultural explorer for the USDA. Based in Maryland, he traveled the world locating, researching and collecting plants for the government. [Howard was involved in a] spurt of postwar agave work when it was discovered that plants in the agave family and plants in the wild yam family contained compounds that seemed effective in treating arthritis. Because of his far-flung collecting (he traveled in 24 foreign countries), Howard was constantly introducing new plants to the United States. It was high-profile work in the botanical community. "I refused several times to become a desk man for USDA.  It was a chance to cut out all the travel, but I told them,  'No, not me. I want to work with plants, not people. People are problems."     #OTD Today is the anniversary of the death of the Victorian British botanist, explorer, President of the Royal Society, and director of the Royal Botanic Gardens, Kew, Sir Joseph Dalton Hooker who died on this day in 1911 at the age of 94. Hooker accomplished much during his long life. The botanic gardens of the world were a discovery and classification network he masterfully orchestrated into R&D facilities to enhance the world's economy and promote trade. Hooker was Charle’s Darwin’s closest friend and collaborator. In fact, they corresponded about Darwin's theory before it was made public. And, Hooker was instrumental in getting Darwin's work published. Many regard Hooker as Darwin’s personal PR man. In 1877, Hooker was knighted for scientific services to the British Empire. And here's an adorable factoid about Hooker: Kew Gardens recently shared that, during his travels, Hooker would address letters to his young son to “my dear little Lion” or “my dear cub”.     #OTD On this day in 1974, in Seattle, Washington, that seven acres of gardens were named in honor of the eminent horticulturist, Carl S. English Jr. The gardens are located on the Lake Washington Ship Canal and overlook the Hiram Chittenden Locks which connect Puget Sound to Lake Washington. The locks and the canal offer their own beauty and are fascinating to watch. And, every year, hundreds of thousands of salmon and trout climb the fish ladder in their annual migration. English was the supervisor of the gardens for 36 years, from 1940 until his death in 1976. After graduating with a degree in botany from Washington State University, Carl was hired by the locks to tend the grounds. The seven acres were intended to be used as a demonstration field where soldiers could march. In reality, the area sat idle. Being a botanist, Carl thought the grounds had potential and would have loved to install a garden on the spot, but there was no budget. So, Carl used his own time and went on many plant collecting trips around the world. Not surprisingly, Carl always brought back seeds and specimens for the garden. In addition, Carl and his wife, who was also a botanist, had a small seed business and published a seed catalog. Today, this lovely arboretum and specimen garden is home to nearly 1,500 flower varieties. There’s a charming description of the garden by Dr. Arthur Kruckeberg written in the Summer of 1959: “To be sure, the average visitor enters the grounds bent on viewing the activity of boats and people at the locksides. Yet, once entering the north gate, one senses the change from the clutter and crowding of city life to the serenity and expansive beauty of a park. To the knowing eye, the plantings are not at all typical of just any park. The keen gardener, horticulturalist, or botanist is at once convinced that he has stepped into a botanical sanctuary-a true arboretum.”     Unearthed Words Edgar Albert Guest, Winter in the Garden Gray skies above us, and the snow Blankets the frozen earth below. Where roses bloomed the drifts lie deep. The hollyhocks are fast asleep. The cedars green are wearing white Like rich men's wives on opera night. The elm tree strangely seems to throw A lean, gaunt shadow on the snow. The last brown leaves of twig and stem Have found the storms too much for them. Winter, the tyrant of the land, Once more is in supreme command. Guest was known as the People’s Poet during the first half of the 20th century. His poems were happy and hopeful; which is why people liked them.     It's Time to Grow That Garden Library with Today's Book: A Year in Our Gardens by Nancy Goodwin and Allen Lacy This is a book of letters that were exchanged between Nancy Goodwin and Allen Lacy during one year between 1998 and 1999. They were both enormously passionate gardeners and they drew inspiration from their shared zest for plants. Aside from sharing a growingng zone (7A), their gardens were very different. Allen gardened on sandy soil on a small lot while Nancy battled rich clay loam on more than sixty acres. Together Nancy and Allen swapped stories of their horticultural successes and failures; traded information about a great many plants; discussed their hopes, fears, and inspirations; and mused on the connections between gardening and music, family, and friendship. I love what it says in the description of this book: Any woman who buys a house because of the quality of its dirt is a true gardener. Any man who reads garden catalogs word for word, cover to cover, is equally enthusiastic about plants. Meet Goodwin and Lacy, two kindred spirits… who also reveal the changes in their lives, sharing their innermost feelings and experiences, as one does only with a very close friend. You can get a used copy and support the show, using the Amazon Link in today's Show Notes for under $4.     Today's Recommended Holiday Gift for Gardeners: Esschert Design C3000 Herb Drier With this hanging herb drier, you can enjoy aromatic herbs year-round Just tie herbs in bunches with string and hang upside down Herb drier made of rustic metal with hooks for hanging herbs Herb drier is 15.8 inches in diameter $23.99     Something Sweet Reviving the little botanic spark in your heart #OTD Today is the birthday of the poet Carolyn Kizer who was born on this day in 1925.  Kizer wrote occasionally about the garden and my favorite poem of hers is this charming piece about King Midas growing golden roses called The Ungrateful Garden. Here are some definitions to help you understand Carolyn’s poem: Ague is a shivering fever, serried means standing in a row, to "silt up" is to block or fill with silt, and a shift is a nightgown. To keep the show clean, I’ve eliminated all offensive language.   The Ungrateful Garden Midas watched the golden crust That formed over his steaming sores,  Hugged his agues, loved his lust,  But (cursed) the out-of-doors Where blazing motes of sun impaled The serried roses, metal-bright. "Those famous flowers," Midas wailed, "Have scorched my retina with light." This gift, he'd thought, would gild his joys, Silt up the waters of his grief; His lawns a wilderness of noise, The heavy clang of leaf on leaf. Within, the golden cup is good To lift, to sip the yellow mead. Outside, in summer's rage, the rude Gold thorn has made his fingers bleed. "I strolled my halls in golden shift, As ruddy as a lion’s meat. Then I rushed out to share my gift, And golden stubble cut my feet." Dazzled with wounds, he limped away To climb into his golden bed, Roses, roses can betray. "Nature is evil," Midas said.

In this episode DJ talks about net security, workday coffee, home theater update and a Victorian British police dramaWrite to DJ at djstarsage@gmail.com Leave a comment on our page at syjpodcast.wordpress.com Follow DJ on Twitter and Google+. Friend DJ on Facebook This podcast is powered by Pinecast.

Sex Series #1 of 4. Have you been tested? Averill and Elizabeth take a look at the long history of Europeans blaming women for sexual transmitted diseases, and the gendered and racially charged British imperial policies for locking up women to protect the penises of imperial men. A complete transcript and the full list of sources and further reading are available at digpodcast.org. Some of the key sources for this episode include: ed. Kevin Siena, Sins of the Flesh: Responding to Sexual Disease in Early Modern Europe; Philippa Levine,Prostitution, Race, and Politics: Policing Venereal Disease in the British Empire; Alain Corbin, Women for hire: Prostitution and sexuality in France after 1850 ; Jill Harsin, Policing Prostitution in Nineteenth-Century Paris; and LOTS of articles - check out the Bibliography for all of them! Learn more about your ad choices. Visit megaphone.fm/adchoices

The Doctor and Bill run into Victorian British soldiers on Mars ("Empress of Mars"), then they push interdimensional monsters back into a portal ("The Eaters of Light"). Please visit our Patreon page at patreon.com/edge.

The Doctor and Bill run into Victorian British soldiers on Mars ("Empress of Mars"), then they push interdimensional monsters back into a portal ("The Eaters of Light"). Please visit our Patreon page at patreon.com/edge.

The Doctor and Bill run into Victorian British soldiers on Mars ("Empress of Mars"), then they push interdimensional monsters back into a portal ("The Eaters of Light"). Please visit our Patreon page at patreon.com/edge.

The Doctor and Bill run into Victorian British soldiers on Mars ("Empress of Mars"), then they push interdimensional monsters back into a portal ("The Eaters of Light"). Please visit our Patreon page at patreon.com/edge.

  MILT LARSEN is best known as the legendary creator and owner of historic The Magic Castle, a private club for magicians and enthusiasts in Los Angeles. Larsen (who is also a writer, actor, performer, lyricist, magician, and entrepreneur ) and his brother, the late Bill Larsen Jr., were both in television and grew up in a family of magicians. In 1936 Larsen's parents published Genii, the Conjurors Magazine, which is still in publication. In 1999, Magic magazine selected the Larsen Family as one of the 100 most influential magicians in the 20th century. Milt also created the Mayfair Music Hall in Santa Monica, California (a Victorian British music hall featuring live stage shows), The Variety Arts Theatre - Los Angeles, and Caesars Magical Empire at Caesars Palace Las Vegas. Over 50 years ago, Larsen was a writer for the classic Ralph Edwards audience participation TV show "Truth or Consequences" starring Bob Barker and wrote the "Malibu U" television series (an audience participation shows starring Vin Scully and Jim Nabors). In 1956 Larsen produced his first all-star magic revue "It's Magic!", with a new edition playing West Coast performing arts centers annually. He appeared as the back and hands of actor Raul Julia as Gomez Addams, performing his tablecloth yank at the end of Gomez and Morticia's Tango dance in "Addams Family Values" (Paramount Pictures ). Larsen hosts a weekend radio show on CRN Digital Talk Radio called "Hear Them Again for the First Time," featuring rare antique personality recordings from his vast collection of 78 rpm recordings. He is a member with gold star MIMC of London's Magic Circle; Lifetime Achievement Award Academy of Magical Arts; President's Citation Society of American Magicians; Member International Brotherhood of Magicians; Blackstone Award, World Magic Awards; Lifetime Achievement Award Los Angeles High School; Entertainment Arts Award, Hollywood Arts Council; Drama Logue Publishers/Critics Award, Lifetime Achievement Award by Los Angeles High School; In 2013 he was honored as one of the "Heroes of Hollywood" by the Hollywood Chamber Foundation and the Pacific Pioneers Broadcasters "Diamond Circle Award." In one of his proudest moments, Milt and his brother Bill were honored with a star on the Hollywood Walk Of Fame on Hollywood Boulevard.   

This episode welcomes special guest Stephen P. Ryder, the founder and editor of the research website Casebook: Jack the Ripper. Listen in as we hear about the history of the Casebook website, the press project, blog, and many other projects and contributions Stephen Ryder has made in the field of Ripperology and Victorian British history preservation. With Paul Begg and Andy Spallek.