River in Russia; the longest river in Europe
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La localidad diamantina recibirá el 18 de marzo a especialistas y descendientes en un evento titulado "El futuro de los alemanes del Volga en la Argentina", en el que se analizará el porvenir de la colectividad en nuestro país. La iniciativa cuenta con el impulso de un proyecto de Declaración promovido por la diputada Mariel Ávila. El director del Museo de los Alemanes del Volga, Darío Wendler, explicó en Radio Diputados los alcances de la convocatoria.
1. Сергей Миронов предложил привлечь к ответственности виновных в подорожании бензина;2. Мошенники начали чаще звонить россиянам на стационарные телефоны;3. Кировская область: депутаты от СР выступили против концессии в сфере водоснабжения;4. Раскрыты детали запуска проекта Volga.Новости
La Banque centrale russe se réunit ce vendredi 13 février. Au menu : une baisse de son taux directeur. Officiellement, l'inflation est en recul, mais les Russes disent être contraints de toujours regarder davantage les étiquettes. La Banque centrale va-t-elle continuer sa politique des petits pas sur son taux directeur ? Après avoir atteint un plus haut de 21 % en octobre 2024, pour contrer une économie en surchauffe en raison de l'explosion des dépenses, celui-ci a été abaissé graduellement en 2025 pour atteindre 16 % le 19 décembre dernier. Sur le papier, l'inflation est enfin redescendue en dessous des 10 % en rythme mensuel et la croissance, elle, a très fortement décéléré : elle est prévue à 0,8 % en 2026, selon la dernière analyse du FMI publiée le 19 janvier dernier. Les Russes, eux, au quotidien, disent pourtant faire de plus en plus attention à leurs dépenses en raison de prix élevés. En raison notamment de l'augmentation de la TVA de 20 à 22 % le 1ᵉʳ janvier dernier, mais pas que. Rencontré dans une rue piétonne et commerçante du centre d'Irkoutsk, un jeune homme explique : « La chose la plus remarquable pour moi, personnellement, c'est le tarif du ticket de transport en mini-bus ; il a doublé depuis 4 ans que je vis ici. C'est beaucoup, c'est vraiment beaucoup. À un moment, je me suis même dit : "Mais, tout mon argent liquide a disparu ?!" Je me suis même dit qu'on m'avait volé. En fait, c'est juste que les tickets sont passés de 25 à 50 roubles chacun ». Que faire ? Pas grand-chose à ses yeux : « C'est l'hiver, il fait -20°C, je ne vais pas aller à l'université à pied. » À lire aussiComment le conflit en Ukraine change la société et l'économie de la région d'Irkoutsk Faire des choix dans son budget D'autres, dans cette rue dotée de petites boutiques et d'un grand centre commercial au bout, ont en tête que chacun doit désormais faire des choix dans son budget. Comme cette mère de famille venue de la ville de Tchita, à près d'un millier de kilomètres d'Irkoutsk, avec son fils adolescent : « Quand je fais des cadeaux, explique-t-elle, j'essaie que ce soit quelque chose de pratique, par exemple pour la maison. En général, j'offre du textile, des serviettes, des torchons, quelque chose de pratique pour la cuisine. Que ça soit utile, pas juste pour le fun. » Quelques mètres plus loin, on croise une jeune fille pour qui les cadeaux, c'est sacré, et tant pis si elle doit se serrer la ceinture ailleurs. « Quand il s'agit de cadeaux, personnellement, je suis absolument sans limites, parce que je veux vraiment faire plaisir à ceux que j'aime, avec ce que je peux trouver de mieux, dit-elle dans un sourire. En revanche, je suis beaucoup plus prudente quand je fais mes courses au jour le jour. Surtout pour la nourriture. Après tout, on mange tous les jours, autant faire attention à ça. Sinon, il n'y a pas d'issue. » Le petit parti d'opposition Rasvët notait lui, hier, sur son réseau social : « En réalité, les prix peuvent fluctuer considérablement en fonction de la région, du réseau commercial ou de la catégorie de produits. » Ainsi, le coût des concombres dans la région de la Volga peut dépasser 400 roubles, à Omsk, c'est 500 roubles par kilogramme, et à Moscou, certaines variétés de tomates sont à 1 500 roubles. Pour la jeune fille en tout cas : « Cette hausse des prix, c'est vraiment inquiétant. On se demande quand ça va s'arrêter. Et si d'ailleurs ça va s'arrêter un jour. Ce sentiment d'instabilité, ça me préoccupe vraiment. » « On ne voit pas ce que l'avenir nous réserve » Dans la ville d'Angasrk, à deux heures de route, certains s'inquiètent particulièrement pour les plus fragiles. Dimitri [il a demandé à n'être cité que par son prénom, NDLR] note : « Le prix pour un morceau de pain d'environ 400 grammes était de 44 roubles en décembre et il est passé à 49 en janvier. C'est +22 %, et encore, on parle d'un produit dont le prix est régulé. Et c'est pareil avec le lait, alors que ce sont des produits essentiels. Les prix ont déjà tellement bondi que c'est difficile pour les retraités, avec leur pension de 17 000 roubles. Et que va-t-il encore se passer ensuite ? On ne voit pas ce que l'avenir nous réserve. » Et quand ce n'est pas, encore une fois, l'incertitude sur l'avenir qui est soulevée, c'est une question plus précise qui pointe, comme chez Oleg [lui aussi a demandé à n'être cité que par son prénom, NDLR] : « Je m'inquiète que la population s'appauvrisse. Je pense qu'il va y avoir de moins en moins d'argent en Russie, que les budgets publics vont devoir être revus à la baisse plus d'une fois. Et plus la pression sera élevée, moins il y aura d'argent et plus la nourriture sera chère. » Il y a 10 jours, Vladimir Poutine annonçait que la croissance 2025 avait bien été de 1 %, très en dessous des performances des deux années précédentes. Et demandait à son gouvernement de tout mettre en œuvre pour la faire repartir. À lire aussiNouvelles coupes à venir dans les forêts du lac Baïkal
La Banque centrale russe se réunit ce vendredi 13 février. Au menu : une baisse de son taux directeur. Officiellement, l'inflation est en recul, mais les Russes disent être contraints de toujours regarder davantage les étiquettes. La Banque centrale va-t-elle continuer sa politique des petits pas sur son taux directeur ? Après avoir atteint un plus haut de 21 % en octobre 2024, pour contrer une économie en surchauffe en raison de l'explosion des dépenses, celui-ci a été abaissé graduellement en 2025 pour atteindre 16 % le 19 décembre dernier. Sur le papier, l'inflation est enfin redescendue en dessous des 10 % en rythme mensuel et la croissance, elle, a très fortement décéléré : elle est prévue à 0,8 % en 2026, selon la dernière analyse du FMI publiée le 19 janvier dernier. Les Russes, eux, au quotidien, disent pourtant faire de plus en plus attention à leurs dépenses en raison de prix élevés. En raison notamment de l'augmentation de la TVA de 20 à 22 % le 1ᵉʳ janvier dernier, mais pas que. Rencontré dans une rue piétonne et commerçante du centre d'Irkoutsk, un jeune homme explique : « La chose la plus remarquable pour moi, personnellement, c'est le tarif du ticket de transport en mini-bus ; il a doublé depuis 4 ans que je vis ici. C'est beaucoup, c'est vraiment beaucoup. À un moment, je me suis même dit : "Mais, tout mon argent liquide a disparu ?!" Je me suis même dit qu'on m'avait volé. En fait, c'est juste que les tickets sont passés de 25 à 50 roubles chacun ». Que faire ? Pas grand-chose à ses yeux : « C'est l'hiver, il fait -20°C, je ne vais pas aller à l'université à pied. » À lire aussiComment le conflit en Ukraine change la société et l'économie de la région d'Irkoutsk Faire des choix dans son budget D'autres, dans cette rue dotée de petites boutiques et d'un grand centre commercial au bout, ont en tête que chacun doit désormais faire des choix dans son budget. Comme cette mère de famille venue de la ville de Tchita, à près d'un millier de kilomètres d'Irkoutsk, avec son fils adolescent : « Quand je fais des cadeaux, explique-t-elle, j'essaie que ce soit quelque chose de pratique, par exemple pour la maison. En général, j'offre du textile, des serviettes, des torchons, quelque chose de pratique pour la cuisine. Que ça soit utile, pas juste pour le fun. » Quelques mètres plus loin, on croise une jeune fille pour qui les cadeaux, c'est sacré, et tant pis si elle doit se serrer la ceinture ailleurs. « Quand il s'agit de cadeaux, personnellement, je suis absolument sans limites, parce que je veux vraiment faire plaisir à ceux que j'aime, avec ce que je peux trouver de mieux, dit-elle dans un sourire. En revanche, je suis beaucoup plus prudente quand je fais mes courses au jour le jour. Surtout pour la nourriture. Après tout, on mange tous les jours, autant faire attention à ça. Sinon, il n'y a pas d'issue. » Le petit parti d'opposition Rasvët notait lui, hier, sur son réseau social : « En réalité, les prix peuvent fluctuer considérablement en fonction de la région, du réseau commercial ou de la catégorie de produits. » Ainsi, le coût des concombres dans la région de la Volga peut dépasser 400 roubles, à Omsk, c'est 500 roubles par kilogramme, et à Moscou, certaines variétés de tomates sont à 1 500 roubles. Pour la jeune fille en tout cas : « Cette hausse des prix, c'est vraiment inquiétant. On se demande quand ça va s'arrêter. Et si d'ailleurs ça va s'arrêter un jour. Ce sentiment d'instabilité, ça me préoccupe vraiment. » « On ne voit pas ce que l'avenir nous réserve » Dans la ville d'Angasrk, à deux heures de route, certains s'inquiètent particulièrement pour les plus fragiles. Dimitri [il a demandé à n'être cité que par son prénom, NDLR] note : « Le prix pour un morceau de pain d'environ 400 grammes était de 44 roubles en décembre et il est passé à 49 en janvier. C'est +22 %, et encore, on parle d'un produit dont le prix est régulé. Et c'est pareil avec le lait, alors que ce sont des produits essentiels. Les prix ont déjà tellement bondi que c'est difficile pour les retraités, avec leur pension de 17 000 roubles. Et que va-t-il encore se passer ensuite ? On ne voit pas ce que l'avenir nous réserve. » Et quand ce n'est pas, encore une fois, l'incertitude sur l'avenir qui est soulevée, c'est une question plus précise qui pointe, comme chez Oleg [lui aussi a demandé à n'être cité que par son prénom, NDLR] : « Je m'inquiète que la population s'appauvrisse. Je pense qu'il va y avoir de moins en moins d'argent en Russie, que les budgets publics vont devoir être revus à la baisse plus d'une fois. Et plus la pression sera élevée, moins il y aura d'argent et plus la nourriture sera chère. » Il y a 10 jours, Vladimir Poutine annonçait que la croissance 2025 avait bien été de 1 %, très en dessous des performances des deux années précédentes. Et demandait à son gouvernement de tout mettre en œuvre pour la faire repartir. À lire aussiNouvelles coupes à venir dans les forêts du lac Baïkal
La ofensiva alemana para capturar Stalingrado comenzó a finales del verano de 1942, en el marco de la Operación Azul o Fall Blau, un intento por parte de Alemania de tomar los pozos petrolíferos del Cáucaso. Un masivo bombardeo de la Luftwaffe redujo buena parte de la ciudad a escombros, mientras las tropas terrestres del Eje debían tomar la ciudad edificio por edificio, en lo que ellos denominaron «Rattenkrieg» ('guerra de ratas'). A pesar de lograr controlar la mayor parte de la ciudad, la Wehrmacht nunca fue capaz de derrotar a los últimos defensores soviéticos que se aferraban tenazmente a la orilla oeste del río Volga, que dividía la ciudad en dos.
La ofensiva alemana para capturar Stalingrado comenzó a finales del verano de 1942, en el marco de la Operación Azul o Fall Blau, un intento por parte de Alemania de tomar los pozos petrolíferos del Cáucaso. Un masivo bombardeo de la Luftwaffe redujo buena parte de la ciudad a escombros, mientras las tropas terrestres del Eje debían tomar la ciudad edificio por edificio, en lo que ellos denominaron «Rattenkrieg» ('guerra de ratas'). A pesar de lograr controlar la mayor parte de la ciudad, la Wehrmacht nunca fue capaz de derrotar a los últimos defensores soviéticos que se aferraban tenazmente a la orilla oeste del río Volga, que dividía la ciudad en dos.
durée : 00:04:30 - Les Bateliers de la Volga : de Balakirev à Marie Laforêt - par : Max Dozolme - A la découverte d'une chanson populaire qui évoque le travail fastidieux des haleurs, les bateliers de la Volga qui tractent les navires depuis les rives du fleuve. Un air traditionnel repris par Stravinsky, Glenn Miller et son big band ou encore la chanteuse Marie Laforêt. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.
¿Te imaginas un Lada, ese coche anticuado, cuadradote y humilde que todos asociamos con la austeridad soviética, adelantando a un BMW o un Mercedes a casi 200 kilómetros por hora en las calles de Moscú? No es el inicio de una novela de ciencia ficción, ni una exageración. Existió de verdad. Hoy vamos a viajar en el tiempo y en el espacio. Cruzamos el llamado “Telón de Acero” para aterrizar en esa época terrible, pero fascinante, de la Guerra Fría, donde nada era lo que parecía. Vamos a destapar uno de los secretos mejor guardados de la antigua URSS: los "Ladas rotativos" de la KGB. Auténticos lobos con piel de cordero diseñados con un único propósito: cazar espías. El contexto: Un vacío en el parque móvil soviético Cuando pensamos en los coches de la Unión Soviética, la imagen se divide en dos extremos. Por un lado, las inmensas limusinas blindadas de los líderes del Partido, los ZIL y los Chaika, dinosaurios de acero reservados para la élite política. Por otro lado, los coches del pueblo: el Zhiguli (nuestro querido Lada), el Moskvitch o el Trabant; vehículos duros, sencillos y fáciles de reparar, pero desesperadamente lentos. Pero existía un problema operativo grave. ¿Qué coche podía usar el KGB para perseguir a un diplomático estadounidense que huía en un potente coche occidental? ¿Cómo podía la Militsiya interceptar a criminales en vehículos de contrabando mucho más rápidos? No podían usar limusinas oficiales porque llamaban la atención, ni los Lada estándar porque no les alcanzaban. La respuesta a este dilema fue clasificada como secreto de estado y tenía nombre de ingeniería alemana: el motor rotativo Wankel. El nacimiento del Proyecto "Arkan" y el SKB RPD Corría el año 1974. Mientras en Occidente marcas como NSU o Citroën abandonaban el motor rotativo por sus problemas de fiabilidad y alto consumo, en la ciudad de Tolyatti, a orillas del Volga, la URSS decidió ir a contracorriente. Se creó una división ultra secreta dentro de la fábrica de AvtoVAZ llamada SKB RPD ("Oficina Especial de Diseño de Motores de Pistón Rotativo"). Al frente pusieron a Boris Pospelov con una misión clara: crear un motor que cupiera en el vano de un Lada estándar, pero que triplicara su potencia. No buscaban eficiencia, suavidad ni ecología. Buscaban potencia bruta para crear lo que en inteligencia se llama un "Q Car" o "Sleeper": un coche invisible por fuera, pero una bestia por dentro. Sin licencias oficiales, recurrieron a la "ingeniería inversa", desmontando motores Mazda y NSU para copiar y adaptar la tecnología. La evolución de los Lada de la KGB. La historia de estos vehículos pasó por varias fases de ensayo y error hasta convertirse en leyenda: VAZ-21018 (1978): El falso comienzo. El primer intento se basó en el legendario "Kopeyka" (el Fiat 124 ruso). Instalaron un motor de un solo rotor (VAZ-311) de 70 CV. Se fabricaron 50 unidades y fue un desastre absoluto. Los sellos de los vértices (apex seals) se desgastaban en días. De esas 50 unidades, 49 rompieron el motor en menos de un mes y tuvieron que ser reequipadas con motores convencionales. VAZ-21019 "Arkan" (1982): El coche de los espías. Aprendiendo del fracaso, dieron el salto al doble rotor con el motor VAZ-411. Este es el verdadero mito. Por fuera era idéntico a cualquier Lada beige o azul pálido, con sus llantas de acero y parachoques cromados. Pero bajo el capó escondía entre 120 y 130 CV. Estamos hablando de la potencia de un Porsche 924 o un Golf GTI de la época, pero en un chasis de los años 60 con frenos de tambor y dirección de piedra. Alcanzaba los 180 km/h y hacía el 0-100 en 9 segundos. Para mantener el secreto, los ingenieros incluso diseñaron escapes restrictivos que "ahogaban" el sonido de turbina típico del rotativo para que, al ralentí, sonara como un viejo motor de pistones. VAZ-21059 y 21079: La era cuadrada. Con la llegada de los Lada "Riva" o "Nova" a mediados de los 80, el KGB actualizó la flota. El motor evolucionó al VAZ-413, rozando los 140 CV. Estos coches, usados también por la policía de tráfico (GAI), tenían una peculiaridad: llevaban dos depósitos de combustible. El consumo era tan disparatado (20-25 litros a los 100 km en persecución) que necesitaban esa reserva extra. Además, eran motores "Kleenex": su vida útil era de apenas 40.000 km. No se reparaban; se tiraban y se ponía uno nuevo. VAZ-2108-91 Samara: El misil final. Ya a finales de la era soviética y con la ayuda de Porsche en el diseño del chasis, nació el Samara rotativo. Con el motor VAZ-415 (más refinado y ligero), este tracción delantera aceleraba de 0 a 100 en 8 segundos y superaba los 200 km/h, humillando a la mayoría de deportivos europeos de su clase. Curiosidades técnicas de una ingeniería extrema: -Arranque ártico. -Lubricación suicida. -Experimentos locos.
Cuando el Domingo llega que mejor que iniciarlo sintonizando Rpa y escuchar un nuevo programa de Un buen día para viajar con grandes sabios que nos llevan por todo el mundo a través de viajes, historia, arte o arqueología…así tenemos por ejemplo a Alberto Campa que una vez más nos hace viajar pero en esta ocasión siguiendo los cauces de los grandes ríos del mundo, el Eufrates, el Nilo, el Ganges, el Danubio, el Volga, el Amarillo, el Congo, o el inabarcable Amazonas serán los auténticos protagonistas de este viaje tan caudaloso…llegan nuestras salidas por España siguiendo la estela de los Paradores y hoy no solo estará Ignacio Bosch director del Parador de Cangas de Onís que es nuestro guía habitual sino que vendrá acompañado de María Gimeno la jefa del departamento de arte y patrimonio artístico de Paradores, y ambos con su sabiduría nos llevan al impresionante Parador de San Marcos en León, con más de 1000 años de historia que nunca dejan indiferente y cuya fachada ya es de por si una auténtica joya arquitectónica...en la segunda hora el listón sigue alto y en la sección de Grandes Personajes de la Historia nos vamos al Siglo de Oro y a una de sus figuras más insignes, el Monstruo de la Naturaleza, el Fénix de Los Ingenios, el gran Lope de Vega, con una obra gigante pero con una vida absolutamente de película, y nos la contará quién seguramente sepa más de él en España, Ignacio Arellano el catedrático de literatura en la universidad de Navarra y director de GRISO el grupo de investigación del Siglo de Oro…y cierre de lujo también con la historiadora y profesora Amalia Trancho que tratará un tema apasionante y poco conocido, el acercamiento a la magia y los magos, partiendo de sus orígenes en el Mundo Antiguo, Grecia y Roma, y su desarrollo en el ámbito judeo-cristiano, para pasar luego a comprender las relaciones entre magia y cristianismo, monjes y obispos magos, es decir la integración de la magia en el seno de determinadas prácticas del cristianismo, sin duda apasionante…dos horas de radio e historia en Rpa!!!
GERHARD: Cancionero de Pedrell (17.35). N. Rial (sop.), Orq. Sinf. Nac. de Cataluña. Dir.: F. Prat. FALLA: Oración de las madres que tienen a sus hijos en brazos (2.36). Tus ojillos negros (4.04). M. Caballé (sop.), M. Zanetti (p.). Canto de los remeros del Volga (3.36). Fantasía bética (13.09). E. Sánchez (p.).Escuchar audio
During the Cold War, rumours of a black limousine prowling Eastern Bloc streets chilled generations. From satanic kidnappers to cursed machines, the legend of the Black Volga became a terrifying mirror of life under authoritarian governance.Subscribe to our PATREONEMAIL us your storiesJoin us on INSTAGRAMJoin us on TWITTERJoin us on FACEBOOKVisit our WEBSITEResearch:https://culture.pl/en/article/the-black-volga-a-communist-urban-legendhttps://tbsnews.net/splash/haunting-urban-legend-black-volgahttps://woodsidecredit.com/blog/the-creepy-legend-of-the-black-volga/https://jahernandez.com/the-legend-of-the-black-volga/https://medium.com/@matthew.redfern/black-volga-ghost-car-of-the-soviet-union-d44516576ba9https://en.wikipedia.org/wiki/Black_Volgahttps://carthrottle.com/post/the-creepy-soviet-urban-legend-of-the-black-volga/https://www.reddit.com/r/UrbanMyths/comments/7e9q56/the_black_volga_an_old_eastern_european_urban/Sarah xx"Spacial Winds," Kevin MacLeod (incompetech.com)Licenced under Creative Commons: By Attribution 4.0 Licencehttp://creativecommons.org/licenses/by/4.0/SURVEY Hosted on Acast. See acast.com/privacy for more information.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
Microcosmos Records presents Gati, a new album by Six Dead Bulgarians — a deep, ritualistic journey where ambient electronics, ethnic instrumentation, and archaic memory dissolve into one continuous flow. The word Gati comes from Sanskrit and can be translated as movement, path, passage, destiny, the migration of the soul. It reflects a worldview where life unfolds as an endless current of transitions and rebirths. This idea resonates with the geography of the Russian North, where countless rivers carry names ending in "-ga" — Volga, Onega, Pinega, Vaga — as if echoing an ancient linguistic and cultural source. Musically, Gati is dense yet meditative. Analog synthesizer drones pulse like slow breathing, while flutes, didgeridoo, trumpet, guitar, ethnic percussion, and deeply rooted folk vocals form a living, organic texture. Field recordings from the archives of Kenozero National Park add a documentary layer, grounding the album in real landscapes, voices, and time. The album's concept revolves around the life and fate of a Russian woman during times of hardship — not as a narrative, but as a state of being. Each track feels like a fragment of memory: intimate, restrained, and quietly powerful. Despite its depth, Gati remains surprisingly accessible — music that can accompany daily life while subtly shifting perception.
La de hoy es de esas historias que me encanta contar. Es sorpréndete, diría que incluso divertida y casi desconocida. La realidad, supera a la ficción. Todo comenzó cuando, tras la Segunda Guerra Mundial, la fábrica de BMW en Eisenach quedó del lado ruso. Estamos en 1945. Alemania está dividida. El azar ha querido que la fábrica original de automóviles de BMW, en Eisenach, caiga en la zona de ocupación soviética. Múnich, la sede central, está en el lado americano, pero devastada por los bombardeos y con la producción prohibida. La planta de Eisenach está dañada en un 60%, pero conserva lo crucial: maquinaria, planos y personal cualificado para fabricar los modelos de preguerra. El plan soviético inicial era desmantelar todo como reparación de guerra. Pero entonces, el Mariscal Gueorgui Zhúkov, héroe de la URSS, visita la planta. Le mostraron un BMW 321 de preguerra y quedó tan impresionado por su calidad que ordenó reanudar la producción de inmediato. Así nacieron los "BMW Rojos". En noviembre de 1945, sale el primer BMW 321 de posguerra. Le seguirán los míticos BMW 326 y motocicletas como la R35. Se estaban produciendo BMW "oficiales" en una fábrica controlada por los soviéticos (bajo el conglomerado Awtowelo), mientras la "auténtica" BMW en Múnich no tenía permiso para fabricar coches. Mientras tanto, en Múnich, BMW por fin obtiene permiso para reanudar la producción de motocicletas en 1948. Como era de esperar, no les hizo ninguna gracia que una entidad soviética vendiese coches con su marca. Comenzó una batalla legal que terminó en 1952. Los tribunales dieron la razón a la empresa bávara. La fábrica de Eisenach, ya transferida a la RDA (Alemania Oriental), se vio obligada a cambiar de nombre. Así nació EMW: Eisenacher Motorenwerk (Fábrica de Motores de Eisenach). El cambio fue sutil: se mantuvo la forma del logotipo, pero el azul de Baviera fue reemplazado por el rojo del socialismo. La pasión por la competición no se había extinguido. Antes de la guerra, el BMW 328 era una máquina ganadora. Los ingenieros de la RDA, primero como BMW y luego como EMW, revivieron su leyenda, creando los EMW 328 "Rennsport" y compitiendo en Fórmula 2. Pero la ambición llegó más lejos: la Fórmula 1. En 1953, el equipo EMW se presentó en el Gran Premio de Alemania, en Nürburgring. Edgar Barth logró clasificar el coche, pero tuvo que retirarse por problemas mecánicos. Fue la primera y última vez. En la producción de calle, EMW se centró en el EMW 340 (derivado del BMW 326) y el descapotable EMW 327. Sin embargo, estos coches eran complejos y caros. La RDA necesitaba un vehículo popular. En 1955, la producción de EMW cesó y la fábrica de Eisenach se reconvirtió para fabricar los Wartburg, con motores de dos tiempos. Esta historia de la Guerra Fría es un eco de lo que ocurre hoy. En 2022, tras la invasión de Ucrania, empresas occidentales (Mercedes-Benz, Renault) abandonaron Rusia, dejando sus fábricas. Al igual que en 1945, estas plantas quedaron bajo control ruso. La antigua planta de Renault en Moscú, por ejemplo, fue transferida al gobierno. ¿Qué hicieron? Revivir la marca soviética Moskvich. Pero el nuevo "Moskvich 3" no tiene nada de Renault; es un coche chino, un JAC JS4, al que se le cambian los logotipos. La mítica marca Volga también ha resucitado usando como base modelos del fabricante chino Changan. Ambas historias nacen de un conflicto geopolítico. Pero hay una diferencia clave. Los "BMW Rojos" de EMW fueron una continuación: usaron los planos y la ingeniería original de BMW. Los nuevos Moskvich son un reemplazo: coches chinos con emblema ruso. Un reflejo de cómo ha cambiado el mundo.
Stāsta Jāzepa Vītola Latvijas Mūzikas akadēmijas profesore, JVLMA Muzikoloģijas katedras Etnomuzikoloģijas klases vadītāja, Zinātniski pētnieciskā centra vadošā pētniece Anda Beitāne; raidījuma producente – Maruta Rubeze Laikā, kad notiek diskusijas par dažādu pieminekļu nojaukšanu, pārvietošanu vai pārzāģēšanu, šķiet pamācoši atcerēties Johana Gotfrīda Herdera (Johann Gottfried Herder, 1744-1803, vācu dzejnieks, teologs, filozofs, cita starpā arī jēdziena "tautasdziesma" – Volkslied – radītājs) pieminekļa stāstu, ko pirms kāda laika publicējām grāmatā, tulkojot tās nosaukumu no angļu valodas: "Pieredze un ekspektācijas: "Nākotne no pagātnes" mūzikas radīšanā", kurā iekļauti dažādu valstu etnomuzikologu raksti. Viena no šīs grāmatas tēmām bija saistīta ar Herdera vārdu. Izrādās, ka citzemju tradicionālās mūzikas pētniekiem Rīga visupirms asociējas tieši ar Johanu Gotfrīdu Herderu, kurš šeit dzīvoja un strādāja laikā no 1764. līdz 1769. gadam. Herdera krūšutēls, visnotaļ nemanāms un tūristu pūļu neieskauts, stāv Herdera laukumā blakus Rīgas Domam. Tas izgatavots Minhenē, kopējot Johana Nepomuka Šallera (Johann Nepomuk Schaller) 1850. gadā darinātās pilna auguma skulptūras krūšutēla daļu, kas atrodas Svēto Pētera un Pāvila baznīcas priekšā Veimārā (Asmuß, 1871, 78; Spārītis, 2005, 103). Rīgas krūšutēla postamentu veidoja arhitekts Heinrihs Karls Šēls (Heinrich Karl Scheel), un tas bija izgatavots no tolaik populārā čuguna ar piemiņas uzrakstiem visās pusēs. Atsaucoties uz Ojāru Spārīti, iniciatīva uzcelt Herderam veltītu pieminekli Rīgā radās pēc Rīgas vaļņu nojaukšanas 1863. gadā un Rīgas Doma rekonstrukcijas darbu uzsākšanas. Pieminekļa atrašanās vieta tika izvēlēta, balstoties uz aptuvenu informāciju par to, ka Herders varētu būt dzīvojis vienā no mājām, kas robežojās ar laukumu. Pieminekļa svinīgā atklāšana notika simboliskajā 1864. gada 25. augustā, tieši 100 gadus pēc dienas, kad Herders ieradās Rīgā (Spārītis, 2005, 102–103). Pārdzīvojis evakuāciju Pirmā pasaules kara laikā un Otro pasaules karu, Herdera piemineklis tika demontēts 20. gadsimta 50. gadu vidū kopā ar citiem pieminekļiem, kas nepatika okupācijas režīmam. Postaments tika izkausēts, bet krūšutēlu izglāba cilvēki, kuri strādāja Rīgas Valsts vēstures muzejā, ko šodien pazīstam kā Rīgas vēstures un kuģniecības muzeju, un kas joprojām atrodas blakus piemineklim Herdera laukumā. Vēlāk tas tika pārvietots uz Rīgas Ārzemju mākslas muzeju (Vilciņa 2005). 1959. gadā tika plānota Vācijas Demokrātiskās Republikas līderu – Valtera Ulbrihta (Walter Ulbricht) un Oto Grotevola (Otto Grotewohl) – vizīte Padomju Savienībā. Ziņas par šīs delegācijas otro dienu, kas tika pavadīta Rīgā, kur apsveikuma uzrunu teica PSRS kompartijas vadītājs Ņikita Hruščovs, atrodamas laikraksta "Neues Deutschland" 1959. gada 11. jūnija numura pirmajā lappusē ("Stern un Pogrombka", 1959). Viesiem tika gatavota īpaša programma, kuras ietvaros tika nolemts katram gadījumam steigšus atjaunot Herdera krūšutēlu tā sākotnējā vietā, jo viesi varētu uzzināt, ka viņu nacionāli nozīmīgai personībai šeit bijis piemineklis, ko viņi, iespējams, varētu vēlēties aplūkot. Tā raksta šo notikumu lieciniece Rita Vilciņa, piebilstot, ka tas bija liels trieciens tiem, kuri šo pieminekli tikai pirms dažiem gadiem bija noņēmuši, un atbildīgajai personai Kultūras ministrijas Muzeju, mākslas un pieminekļu aizsardzības pārvaldē neatlika nekas cits, kā pēkšņi saslimt. Vilciņai, kura tikko bija pabeigusi vēstures un filozofijas studijas Latvijas Universitātē un sākusi strādāt šajā pārvaldē, tika uzticēts rūpēties par pieminekļa restaurāciju (Vilciņa, 2005). Kā viņa raksta savās atmiņās, ministrijā bija zināms, ka Herdera krūšutēls nav iznīcināts, citādi to nebūtu iespējams atjaunot tik īsā laikā. Problemātiska bija postamenta atjaunošana. Laika trūkuma dēļ nebija iespējams izgatavot precīzu 1864. gada oriģināla kopiju. Vilciņa atceras kultūras ministra vietnieka teikto: "Par uzraksta valodu viss skaidrs – tikai latviešu valodā. Kāpēc rakstīt vāciski, ja nav uzraksta krievu valodā?" (Vilciņa 2005, 123). Tādējādi uz jaunā granīta postamenta bija un ir lasāms pavisam īsi: "Johans Gotfrīds Herders 1744–1803". Šo stāstu noslēgšu ar brīnišķu Ritas Vilciņas citātu: "Postamenta izkalšana notika Rīgas uzņēmumā "Granīts", kur vajadzēja nogādāt arī krūšutēlu. Herdera galvu kara laikā bija skāruši vairāki šāvieni. Likvidēt bojājumus un piestiprināt postamentam krūšutēlu arī bija "Granīta" meistaru uzdevums. Lai pārvestu pieminekļa krūšutēlu no Aizrobežu mākslas muzeja uz darbnīcu, man iedeva ministra personīgo automašīnu "Volga". Kad piebraucu pie Rīgas pils, kur atradās muzejs, pa kāpnēm pretī ar Herderu rokās jau nāca direktora vietnieks zinātniskajā darbā Miķelis Ivanovs. Tālāk es ar Herderu rokās braucu uz darbnīcu. Karā cirstās brūces tika sadziedētas, postaments izgatavots un Johans Gotfrīds Herders atkal stāvēja savā vēsturiskajā vietā Rīgā. Nebija nedz svinīgas atklāšanas ar ziediem un mūziku, nedz informācijas presē. Piemineklis klusējot tika noņemts, klusējot – uzlikts." (Vilciņa, 2005, 124) Avoti Ahmedaja, Ardian and Anda Beitāne, 2023. "Latvia, Riga and JVLMA as Spaces of Musical Experience and Expectation". In Experience and Expectation: The Future From the Past" in Music Making. Ardian Ahmedaja and Anda Beitāne (eds.). Riga: Musica Baltica. 15-30. Asmuß, A. 1871. "Der Herder-Platz in Riga". In Album von Riga. I. Fünfundzwanzig Stahlstiche aus den funfzehn Jahrgängen des Rigaschen Almanachs. Riga: Backer. Harrison, Hope M. 1988. "The Berlin Crisis and the Khrushchev-Ulbricht Summits in Moscow, 9 and 18 June 1959." Introduction, translation, and annotation. Cold War International History Project. Bulletin 11 (Winter 1998). 204–217. Stern, Heinz and Willi Pogrombka. 1959. "Wir stehen fur unsere Freunde ein!" Neues Deutschland. 1959. gada 11. jūnijs. Spārītis, Ojārs. 2005. "Johana Gotfrīda Herdera piemineklis Rīgā. Vēstures un semantikas aspekti. Das Johann-Gottfried-Herder-Denkmal in Riga. Seine historischen und semantischen Aspekte". In Herders Rīgā. Herder in Riga. Ilze Ščegoļihina (ed.). Riga: Rīgas Doma eveņģēliski luteriskā draudze, Rīgas vēstures un kuģniecības muzejs. 97–116. Vilciņa, Rita. 2005. "Kā atjaunoja Herdera pieminekli Rīgā. Atmiņas. Wie das Herder-Denkmal wiederhergestellt wurde. Errinerungen". In Herders Rīgā. Herder in Riga. Ilze Ščegoļihina (Ed.). Rīga: Rīgas Doma eveņģēliski luteriskā draudze, Rīgas vēstures un kuģniecības muzejs, 122–128.
Dopo un breve periodo di crisi mistica NAP è tornato! Marica riprende le vecchie abitudini e torna di nuovo a raccontarci una inquietante storia americana, di quelle che hanno ispirato i film horror del genere "home invasion" come The Strangers (recentemente uscito con un remake di cui non avevamo bisogno). Parliamo della tenera famiglia Dardeen che in cerca di fortuna si trasferisce a Ina, nell'Illinois degli anni '70. Quello che succede è ancora oggi un terribile mistero: sappiamo solo che uno o più misteriosi assassini vengono accolti in casa... e uccidono tutti. Brividi!Nel blocco centrale c'è la consueta storia paranormale di voi ascoltatori, ma questa volta è ancora più strana del solito, perchè è raccontata da un'ospite piuttosto particolare... E al terzo posto per ordine, ma prima per importanza, c'è la storia di Stefano che in questa puntata ci parla di leggende metropolitane. Avete mai sentito parlare dell'ambulanza nera che rapiva i bambini? A quanto pare negli anni '90 ha girato tutta l'Italia! Ma non basta, perchè andiamo così a fondo sull'argomento da finire direttamente nei paesi dell'Est, tra misteriose macchine nere Volga con Satana al volante ed emissari del KGB che ti vogliono fare solo due domande. Chiudiamo con una bella storia strana di santi ortopedici, perché NAP non è NAP senza una storia di santità.Supporta questo podcast!Compra i nostri libri, sono bellissimi: Li trovi qui!Seguici su Instagram: @mentremorivo_podcast e raccontaci LA TUA storia paranormale!Lasciaci una recensione (positiva eh!) sulla tua app di ascolto preferita!Info e contatti su Italiapodcast.it
How does mythology change when we look at them through women's lives?In this episode, Tara chats with P. Lalita Kumari, also known as Volga, one of the most influential feminist voices in Indian literature, and Purnima Rao, the translator of On the Banks of the Pampa, Volga's retelling of Shabari's story from the Ramayana.Volga shares how the idea for Shabari's story first took shape, reflecting on the many women in mythology whose voices have been silenced. She talks about nature, womanhood, and the connection she sees between the two. Purnima speaks about the process of translating Volga's lyrical Telugu prose into English while preserving its essence.Volga also explores her journey as a reader and poet, the challenges of writing as a feminist in the 80s, and how storytelling became her weapon. Purnima discusses her shift from tech to writing, the hurdles of setting up an independent Telugu publishing house, and the need to fill gaps in the literary ecosystem.Together, they look ahead to their upcoming projects, and to Volga's return to contemporary narratives.Tune in to dive into their creative process and literary brilliance.Books mentioned in the episode:Yashodhara: A Novel by VolgaSwetcha by VolgaLiberation Of Sita by VolgaNa Maate Tupaki Toota (in Telugu) by Mallu SwarajyamPainting mentioned in the episode:The Great Departure (Mahabhinishkramana) ‘Books and Beyond with Bound' is the podcast where Tara Khandelwal and Michelle D'costa uncover how their books reflect the realities of our lives and society today. Find out what drives India's finest authors: from personal experiences to jugaad research methods, insecurities to publishing journeys. Created by Bound, a storytelling company that helps you grow through stories. Follow us @boundindia on all social media platforms.
TESTO DELL'ARTICOLO ➜ https://www.bastabugie.it/8351IL SACERDOTE UCRAINO IN CARCERE PER DIECI ANNI E MORTO IN UN GULAG di Paolo Risso Nacque a Leopoli (Ucraina occidentale) nel 1912, figlio di cattolica famiglia. Ha un solo desiderio in cuore, il giovanissimo Alessio: farsi sacerdote. Cresce e studia, puntando deciso alla meta: il santo altare. Nella cattedrale della sua città, nel 1936, a 24 anni, è ordinato sacerdote.È un tempo terribile: Stalin sta facendo della Russia e dell'Europa orientale fino alla Siberia un'immensa prigione, dove i cattolici sono i primi a essere perseguitati, e i preti, considerati pericolosi per il regime comunista, devono essere i primi a sparire.Padre Alessio è un vero innamorato di Gesù e per amore a Lui alimenta un dirompente spirito di apostolato, uno zelo instancabile per le anime, una dedizione senza limiti al suo ministero. È sempre disponibile, senza mai pensare a se stesso, con un'indole mite che avvicina tutti, una singolare comprensione per le persone: il vero stile del buon pastore.Nella sua diocesi gli sono affidate alcune comunità: perseguitati sì, ma mai abbattute, animate nella fede in Gesù Crocifisso e Vivo, dall'esempio dei loro pastori e dei loro martiri. Padre Alessio si preoccupa di donare una catechesi essenziale, attingendo al Vangelo e al Magistero della Chiesa: Gesù al centro di tutto, la fedeltà a Lui, la fuga dal peccato e la vita in grazia di Dio, lo spirito di fortezza per testimoniare Gesù anche davanti alla morte, l'attesa del Paradiso.Grazie a lui, i suoi fedeli si confessano almeno ogni mese e, moltissimi di loro, ricevono Gesù Eucaristico ogni giorno. La sua prima preoccupazione, pur sapendo di rischiare il carcere e la vita, è che tutti possano confessarsi e ricevere spesso l'Eucaristia. Per undici anni, così: tenuto d'occhio e braccato, quasi fosse un brigante, dalla polizia del regime comunista ateo e omicida!Nel 1948, parroco in Ucraina, viene arrestato, a causa della sua fedeltà alla Chiesa Cattolica. Le autorità comuniste gli propongono di diventare vescovo ortodosso, separandosi dal Papa di Roma e così avrebbe avuto vita più facile. Padre Alessio rifiuta in modo aspro: "Separarmi dal Papa - dichiara - è tradire il Vangelo di Cristo!". Ai suoi parrocchiani, prima di avviarsi al carcere, raccomanda: "Non tradite mai la fede dei nostri padri".Tutti sentono il grande vuoto da lui lasciato; come sacerdote greco-cattolico non si era limitato al rito orientale, ma per amore dei suoi fedeli cattolici-romani, aveva imparato con naturalezza anche la celebrazione della santa Messa nel rito latino. Dal carcere scrive lettere ai suoi cari e ai suoi fedeli. Al padre anziano: "Ogni giorno e ogni ora dobbiamo offrire tutto a Gesù sofferente che portò la sua croce sul Calvario per mostrarci come si arriva alla vita eterna. Prega molto. La preghiera è la nostra più grande forza". A un suo fratello sposato con figli: "Confessatevi più volte l'anno, amate il S. Sacrificio della Messa e allora avrete Dio nella vostra anima. Chi ha Dio nell'anima, ha tutto. Chi non ha Dio nella sua anima, non possiede nulla, anche se fosse padrone del mondo. Questo è il mio raggio di luce, il pensiero più alto della mia vita".Quel che soffre in carcere, nelle mani di quei mostri, solo Dio lo sa: prega e soffre anche per i suoi persecutori. Un'unica certezza: "Gesù, il mio Gesù c'è, mi è vicino e mi ama". Alla morte di Stalin, nel marzo 1953, e poi nel 1956, in seguito al XX congresso del PCUS, sembra allentarsi (sembra soltanto, perché in realtà non è neppure così con Krusciov) la ferrea morsa della dittatura comunista che pretende' di annientare la Chiesa Cattolica. Padre Alessio esce di carcere e subito riprende il suo apostolato, sempre tenuto d'occhio però dalla polizia, con suo rischio enorme.IL VANGELO DI DIOPrima della fine del 1956, mentre Krusciov (così democratico!) fa invadere con i carri armati e schiaccia nel sangue l'Ungheria, Padre Alessio Zarytsky è costretto all'esilio a Karaganda nel Kazakistan. Da tutti è accolto come Gesù in persona e i fedeli lo chiamano presto "il vagabondo di Dio". Intraprende infatti viaggi pastorali di migliaia di chilometri attraverso il Kazakistan, grande nove volte più dell'Italia. Per far visita ai cattolici, si spinge fino in Siberia; nessuno lo ferma, né il clima micidiale né il controllo della polizia: è rotto a tutte le fatiche, a tutti i rischi, per amore del suo Gesù: "Ma mi vuoi dire, che cosa non si fa per Gesù?.In segreto, nel 1957, è nominato amministratore apostolico per Kazakistan e l'Asia centrale dall'Arcivescovo metropolita ucraino Josyf Slipyi (1984), futuro Cardinale, che per 20 anni ha sofferto l'indicibile nei gulag della Siberia. Nei suoi lunghi viaggi, Padre Alessio si ferma dove sa che ci sono comunità di cattolici per amministrare i Sacramenti a diverse famiglie fino nei villaggi più sperduti. Nei medesimi anni, si reca più volte presso quei cattolici tedeschi che dalle terre del Volga e del mar Nero erano stati deportati da Stalin tra gli Urali e internati in povere baracche. Ricorda Maria Schneider, madre dell'attuale Vescovo di Karaganda, Mons. Athanasius Schneider: "Nel gennaio 1958, nella città di Krasnokamsk vicino a Perm nei monti Urali, all'improvviso arrivò Padre Alessio, proveniente dal suo esilio in Kazakistan. Si adoperava affinché il maggior numero possibile di fedeli fosse preparato per ricevere Gesù Eucarisico nella S. Comunione. Perciò si disponeva ad ascoltare le confessioni dei fedeli di giorno e di notte, senza dormine e senza mangiare. I fedeli lo sollecitavano dicendogli: "Padre, deve mangiare e dormire!". Lui rispondeva: "Non posso perché la polizia mi può arrestare da un momento all'altro, e tante persone resterebbero senza confessione, quindi senza Comunione Eucaristica". Dopo che tutti si furono confessati, Padre Alessio cominciò la S. Messa. Improvvisamente risuonò la voce: "La polizia è vicina". Quella volta, poté sfuggire alla polizia grazie, all'aiuto di Maria Schneider, la quale continua a narrare: "Dopo un anno, ritornò a Krasnokamsk. Questa volta, poté celebrare la S. Messa e dare la Comunione ai fedeli" (da Athanasius Schneider, Dominus est, Libreria Editrice Vaticana 2008, bellissimo libro da leggere e diffondere!).SACERDOTE DAVVERO EUCARISTICOAncora una volta, riprende il suo apostolato di prete itinerante, senza fissa dimora, rivolgendosi soprattutto al Kazakistan. Ricorda suor Anastasia Bium: "Nel 1961, avevo 21 anni e incontrai per la prima volta Padre Alessio: il primo giovane prete che vedevo e mi impressionò per il suo aspetto gioioso, la sua indole gaia e il suo sorriso sereno. Tutto questo era nuovo per me, perché i sacerdoti che avevo conosciuto fino a allora, erano segnati dalla persecuzione e dalle sofferenze. Padre Alessio confessava fino a tarda notte e a volte, dopo la S. Messa, mia madre lo invitava a casa e noi ci confessavamo da lui nell'unica stanza che era tutta la nostra abitazione. Poi celebrava la la Messa, tutto assorto in Dio, spesso alle 4 del mattino. Riusciva a dire Verità e fatti molto seri in un modo amabile. Non parlava mai di sé, dei terribili anni passati in prigione e delle torture subite. Non si sarebbe detto che avesse subito tante sofferenze fisiche e morali e che patisse allora forti dolori allo stomaco. Era sempre spiato e perseguitato. Donava tutto ciò al Signore e incoraggiava anche noi a soffrire e unire la nostra povertà e le nostre prove alle sofferenze di Gesù. Nei suoi spostamenti, portava sempre con sé il SS.mo Sacramento per poter dare la S. Comunione ai malati e agli agonizzanti, dopo averli confessati".Padre Alessio era in tutto un vero sacerdote, figli di Maria SS.ma, e con gioia predicava la vita purissima della Vergine Madre di Dio, come modello per la vita di ogni credente. Era solito dire: "Come Maria, dobbiamo essere dei gigli di amore e di purezza per Gesù. Sì, dobbiamo fiorire davanti a Gesù come dei candidi gigli, in un luminoso candore"."Ho impressa nella mia mente - conclude suor Anastasia - l'ultima sua visita, durante cui egli ci disse con aspetto serio: "Oggi è l'ultima volta che sono con voi, poi mi porteranno di nuovo in prigione". Dopo la S. Messa, ricevemmo la sua benedizione, e le sue parole di addio furono come un testamento per la nostra famiglia: "Regolate la vostra vita in modo che in futuro potremo ritrovarci tutti nel Cuore di Gesù per glorificare Dio per tutta l'eternità".MARTIRE CON MARIANel mese aprile 1962, Padre Alessio viene arrestato a tradimento dalla polizia segreta e messo nel campo di concentramento di Dolinka presso Karaganda, dove tra terribili sofferenze si avvia alla fine. Una volta, alcune donne di grande fede e coraggio, avvicinatesi al filo spinato del campo, riescono a vederlo in una scena atroce. Le guardie, dopo averlo picchiato brutalmente, lo calano in una buca profonda... per tirarlo fuori con delle corde, grondante di sangue. Le donne piangono, impotenti a aiutarlo, ma lui, vedendole, esclama: "Non piangete. Questa è la via della croce, la passione di Gesù!". Un giorno può far uscire dal carcere una breve lettera su cui ha scritto ai suoi fedeli: "La Madonna mi ha fatto visita e mi ha detto: caro figlio mio, ancora un po' di sofferenza. Verrò presto a prenderti con me".Dopo tanti maltrattamenti e umiliazioni, Padre Alessio ottiene la palma del martirio "ex aerumnis carceris" (= per le torture del carcere), il 13 ottobre 1963. L'indomani, vigilia della festa dei Santi, quando il becchino sta per dargli sepoltura in totale solitudine, sente dei canti bellissimi e, voltandosi, vede una "giova
In 1991, as the USSR broke apart and its population became open to the reforming discourse of Mikhail Gorbachev's reform program of perestroika, Soviet dissident historian Roy Medvedev set the tone for subsequent writing on Leonid Ilich Brezhnev, concluding that he was “a personality so mediocre and a politician so ordinary” that he “quickly disappeared from the political scene and also in the literal and metaphorical sense.” But not for long. When it became clear by the end of the decade that market capitalism and democracy had not improved people's lives, nostalgia for the Brezhnev era rightly raised the question of whether he had been given his just due and unfairly blamed for the shortcomings of the Soviet system. This reversal of fortune also makes clear that no Soviet leader has been as neglected or as misunderstood as Brezhnev and therefore no Soviet party boss is in such need of a fresh historical reassessment. Divided into two parts, my presentation will first make a case for Brezhnev, emphasizing his vision of guaranteeing stability, assuring peace, and letting people live well. Earlier I coined the term “Soviet man of peace,” to characterize Brezhnev. I emphasize this point here, arguing that his dream of wanting to be remembered as an asset for world peace made him a leader who changed the world. In part 2 of my presentation, I zoom in on the Leonid Brezhnev that, as his biographer, I might never know and propose what these unresolved questions might mean. Donald J. Raleigh is the Jay Richard Judson Distinguished Professor of Russian History Emeritus at the University of North Carolina, Chapel Hill. He has authored, translated, and edited numerous books on modern Russian history including Revolution on the Volga (1986), Experiencing Russia's Civil War (2002), Russia's Sputnik Generation (2006) and Soviet Baby Boomers (2012). He currently is writing a biography of Soviet leader Leonid Ilich Brezhnev, research for which has taken him to archives in Russia, Moldova, Ukraine, Kazakhstan, the UK, and the US. This lecture is sponsored by the Alice D. Mortenson/Petrovich Distinguished Chair of Russian History and University Lectures.
En Argentina el Presidente apadrina al séptimo hijo varón de cualquier familia por ley pero su origen tiene que ver con mitos del Volga sobre hombres lobo. @elprimocorleone te cuenta la historia Encontra este y mucho más contenido todos los sábados a las 13hs por www.fm913.com.ar o en Spotify
There have been enigmatic aerial phenomena reported across the ages, shadowy forms gliding through the heavens that challenge our understanding of the possible, often manifesting as elongated vessels resembling colossal cigars or cylinders, silent and deliberate in their passage. From biblical accounts of fiery chariots descending upon ancient lands to the phantom airships that haunted the American West in the late 19th century, these sightings have sparked debates about secret human inventions, natural illusions, or intelligences from distant stars. Yet, in the frozen isolation of Soviet Siberia, where vast taiga forests conceal secrets and the weight of authoritarian silence stifles inquiry, a cluster of such encounters near the scarred site of history's most mysterious explosion invites profound speculation about what may lurk in the remote heavens.This tale ventures into the remote wilderness surrounding the Tunguska River, a landscape forever marked by the cataclysmic blast of 1908 and later whispered to be a focal point for otherworldly visitations amid the Cold War's veil of secrecy. It encompasses thunderous detonations without craters, massive rotating cylinders birthing fleets of discs, and a witness whose path wove through the gulag's brutality and encounters with forgotten prisoners. At its essence is the 1953 observations of Benjamin Dodin, a gulag inmate whose detailed accounts of these craft not only defied Soviet orthodoxy but also suggested technologies transcending earthly bounds, prompting questions about whether these were clandestine prototypes, extraterrestrial scouts, or autonomous emissaries from multiple cosmic origins surveying our world.Soviet citizens chronicled cigar-esque forms exhibiting physics-defying maneuvers. A 1965 submarine crew beheld a 200-meter entity submerging silently, sonar hissing briefly. 1915 Volga apparitions aligned with wartime Zeppelins, but 1896 San Francisco's ovate craft with voices and searchlights predated known airships.www.mydarkpath.com/76-cigar-shaped-craftRead MF Thomas' novels Like Clockwork https://amzn.to/417lOzyArcade https://amzn.to/4aTpisxA Sickness in Time https://amzn.to/41apSPKSeeing by Moonlight ...
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman 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
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices
Seeds of Exchange: Soviets, Americans, and Cooperation in Agriculture, 1921–1935 (Northern Illinois UP, 2025) examines the US and Soviet exchange of agricultural knowledge and technology during the interwar period. Maria Fedorova challenges the perception of the Soviet Union as a passive recipient of American technology and expertise. She reveals the circular nature of this exchange through official government bureaus, amid anxious farmers in crowded auditoriums, in cramped cars across North Dakota and Montana, and by train over the once fertile steppes of the Volga. Amid the post–World War I food insecurity, Soviet and American agricultural experts relied on transnational networks, bridging ideological differences. As Soviets traveled across the US agricultural regions and Americans plowed steppes in the southern Urals and the lower Volga, both groups believed that innovative solutions could be found beyond their own national borders. Soviets were avidly interested in American technology and American agricultural experts perceived the Soviet Union to be an ideal setting for experimenting with and refining modern farm systems and organizational practices. As Seeds of Exchange shows, agricultural modernization was not the exclusive domain of Western countries. Guest: Maria Fedorova (she/her) is an Assistant Professor in the Department of Russian Studies at Macalester College. She received her PhD in history at the University of California, Santa Barbara. Her research focuses on the history of agriculture, food insecurity, US-Russia/Soviet relations, and transnational history. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: https://scholars.duke.edu/pers... Linktree: https://linktr.ee/jennapittman Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day
This segment focuses on Vikings as conquerors, noting successful raids like the one on Paris, which yielded 7,000 pounds of gold. Around 865 AD, the Great Heathen Army arrived in England, conquering East Anglia, Northumbria, and Mercia. The resulting stalemate with King Alfred led to the establishment of the Danelaw around 878–880 AD, giving Norse people political and legal control over a vast area of England. Norse settlement is evidenced by Old Norse influences in place names within the Danelaw. Barraclough also discusses the eastern expansion of the Vikings—the Rus (rowers), originating from modern Sweden, who moved down the Volga and Dnieper rivers, establishing settlements like Novgorod in 862 AD.
Pendant des siècles, rien n'a autant semé la panique en Europe que l'arrivée des Huns. Ces cavaliers venus des steppes d'Asie centrale ont marqué les esprits par leur brutalité, leur rapidité… et leur mystère. Mais qu'est-ce qui rendait les Huns si redoutés au point de devenir un symbole de terreur dans l'imaginaire collectif européen ?Apparus en Europe vers la fin du IVe siècle, les Huns franchissent le fleuve Volga aux alentours de l'an 370. En quelques années, leur avancée provoque un effet domino : des peuples germaniques fuient devant eux et se réfugient à l'intérieur des frontières de l'Empire romain. Ce mouvement massif de populations déstabilise tout l'équilibre politique de l'époque et contribue au début de la chute de l'Empire romain d'Occident.Mais ce qui rendait les Huns vraiment terrifiants, c'était leur manière de combattre. Ce peuple de nomades des steppes maîtrisait l'art de la guerre à cheval comme aucun autre. Le Hun était littéralement élevé sur une selle, capable de tirer à l'arc en galopant à pleine vitesse, avec une précision redoutable. Leur armement — arcs composites, sabres recourbés, masses — était léger mais efficace, parfaitement adapté à des raids éclairs. Ils apparaissaient sans prévenir, pillaient, tuaient, et disparaissaient dans la steppe avant qu'une armée ennemie ait pu réagir.Les chroniqueurs de l'époque — souvent romains ou chrétiens — ont largement noirci leur image. Ils les décrivent comme des barbares inhumains, sales, cruels, défigurés dès l'enfance pour paraître plus effrayants. Bien sûr, ces portraits sont biaisés, mais ils témoignent de l'effet psychologique provoqué par les Huns : ils étaient l'ennemi inconnu, insaisissable, presque surnaturel.Leur chef le plus célèbre, Attila, surnommé le « fléau de Dieu », incarna cette peur à son paroxysme. Sous son commandement, les Huns mettent Rome à genoux sans même avoir besoin de la prendre. Entre 440 et 453, Attila fait trembler l'Empire romain d'Orient et d'Occident, exigeant tribut, pillant villes après villes, et imposant sa loi jusqu'aux portes de Paris.Mais après la mort d'Attila en 453, l'empire hunnique s'effondre rapidement. Leur puissance reposait en grande partie sur le charisme de leur chef et leur cohésion militaire. Une fois celui-ci disparu, les peuples qu'ils dominaient se soulèvent.Les Huns ont disparu de la carte, mais pas de la mémoire. Leur nom reste synonyme de brutalité et de chaos, symbole des forces extérieures capables de faire vaciller un monde pourtant jugé invincible. Voilà pourquoi, des siècles plus tard, le simple mot "Hun" suffit encore à faire frissonner l'Europe. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.
En vacker sensommardag i september 2011 ska Stefan Liv och hans Lokomotiv Jaroslavl flyga till Minsk för säsongens första match i KHL. Men planet kraschar in i en radiomast och störtar ner i floden Volga. Lyssna på alla avsnitt i Sveriges Radio Play. Det här är berättelsen om en av svensk ishockeys största profiler, om sorg och saknad och hemliga möten när laget i himlen skulle återuppbyggas.Ett program av Martin Marhlo, hösten 2021.Medverkande:Viktor Wallin, en av Stefan Livs närmaste vänner, tidigare lagkamrat och gudfar till Stefans barn: ”Han hatade att förlora. Blev alltid bättre ju mer det gällde”.Magnus Carlson, tidigare fystränare och mental rådgivare i HV71. Med sin bakgrund som pingstpastor också den som både vigde och begravde Stefan Liv: ”Han hade tuff panna. Drev sig själv väldigt hårt. Han var extrem många gånger”.Linda Brevitz, fd ordförande i supporterföreningen Northbanks: ”Folk ringde och bara skrek och grät. Fruktansvärda skrik”.Staffan Kronwall, fd hockeyspelare med över 100 landskamper på meritlistan. Spelade åtta år i Lokomotiv Jaroslavl: ”De hade ställt upp killarnas kistor i arenan. Nån spelarfru låg på kistan och kramade om den. Det kändes som om man gick med skor som vägde 50 kilo styck där”.Slutmix: Elvira BjörnfotArkivljud: Sveriges Radio, SVT, Canal+
El Sexto Ejército espera una batalla fácil, pero la oposición de las fuerzas soviéticas es dura. Pese al domino del aire y la sistemática destrucción de la ciudad, la resistencia no deja tocar el Volga a los alemanes. Lo que había parecido un paseo semanas antes, se está convirtiendo en una pesadilla. La batalla urbana no deja un segundo de respiro a ninguno de los bandos. Y el invierno se acerca... para los dos bandos. Considerada la reina de todas las batallas, marcó el punto de inflexión en el Frente del Este, y probablemente de toda la Segunda Guerra Mundial. El cerco y destrucción del 6º Ejército puso también en retirada a los alemanes del Cáucaso y golpeó fuertemente a la moral alemana, que no pudo recuperarla nunca. Te lo cuentan Pablo González, Antonio Muñoz Lorente, Antonio Gómez y Dani CarAn. ⭐️ ¿Qué es la Edición Especial de Verano? Se trata de reediciones revisadas de episodios relevantes de nuestro arsenal, para que no pases el verano sin tu ración de Historia Bélica. Casus Belli Podcast pertenece a 🏭 Factoría Casus Belli. Casus Belli Podcast forma parte de 📀 Ivoox Originals. 📚 Zeppelin Books (Digital) y 📚 DCA Editor (Físico) http://zeppelinbooks.com son sellos editoriales de la 🏭 Factoría Casus Belli. Estamos en: 🆕 WhatsApp https://bit.ly/CasusBelliWhatsApp 👉 X/Twitter https://twitter.com/CasusBelliPod 👉 Facebook https://www.facebook.com/CasusBelliPodcast 👉 Instagram estamos https://www.instagram.com/casusbellipodcast 👉 Telegram Canal https://t.me/casusbellipodcast 👉 Telegram Grupo de Chat https://t.me/casusbellipod 📺 YouTube https://bit.ly/casusbelliyoutube 👉 TikTok https://www.tiktok.com/@casusbelli10 👉 https://podcastcasusbelli.com 👨💻Nuestro chat del canal es https://t.me/casusbellipod ⚛️ El logotipo de Casus Belli Podcasdt y el resto de la Factoría Casus Belli están diseñados por Publicidad Fabián publicidadfabian@yahoo.es 🎵 La música incluida en el programa es Ready for the war de Marc Corominas Pujadó bajo licencia CC. https://creativecommons.org/licenses/by-nd/3.0/ El resto de música es bajo licencia privada de Epidemic Music, Jamendo Music o SGAE SGAE RRDD/4/1074/1012 de Ivoox. 🎭Las opiniones expresadas en este programa de pódcast, son de exclusiva responsabilidad de quienes las trasmiten. Que cada palo aguante su vela. 📧¿Queréis contarnos algo? También puedes escribirnos a casus.belli.pod@gmail.com ¿Quieres anunciarte en este podcast, patrocinar un episodio o una serie? Hazlo a través de 👉 https://www.advoices.com/casus-belli-podcast-historia Si te ha gustado, y crees que nos lo merecemos, nos sirve mucho que nos des un like, ya que nos da mucha visibilidad. Muchas gracias por escucharnos, y hasta la próxima. ¿Quieres anunciarte en este podcast? Hazlo con advoices.com/podcast/ivoox/391278 Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals
Take a stunning journey across Earth as seen from space, captured by the astronauts of ISS 69 on July 30, 2023. This film soars over the Greek islands, Turkey's rolling mountains, cloud-covered Ukraine, the Volga River flowing into the Caspian Sea, and a glowing sunset over Mongolia. The breathtaking visuals are set to music by Steve Thomas Guitar, featuring tracks adapted from his Folktales and Fusions album, with performances by Chris Cheek (alto sax), Rosie Caine (harp), Josh Metz (bass), and Claire Arenius (percussion). Series: "Arts Channel " [Arts and Music] [Show ID: 40957]
Antonella Ossorio"La fame del suo cuore"Neri Pozza Editorewww.neripozza.itIn un romanzo lancinante, Antonella Ossorio racconta, con la voce di una di loro, la vera storia della sterminatrice di uomini che fu anche salvatrice di donne, simbolo in carne e sangue della ribellione a un mondo spietatamente maschile.«Non ho mai ucciso né donne, né bambini, né uomini giusti. Sono innocente». La voce di Alexe Popova è ferma. Il corpo minuto chiuso nell'abito nero, la treccia screziata di bianco avvolta attorno al capo, lo sguardo feroce inchiodato in quello del giudice che la incalza, in cerca di un barlume di pentimento. Trecento uomini uccisi crudelmente, secondo la Legge. Trecento donne riportate alla vita secondo Alexe Popova, che di quelle creature indifese si è sempre sentita madre. L'ostinazione nel restare fedele ai suoi princìpi e nel dichiararsi innocente nulla può contro le prove a suo carico, contro l'opinione pubblica e la folla, assiepata di fronte al tribunale di San Pietroburgo, che grida la sua sentenza: «Al rogo la strega!» Così, di fronte al plotone di esecuzione, in un gelido mattino del 1909 si chiude uno dei casi di cronaca più clamorosi della Russia zarista; così muore l'assassina di Samara, che in quella cittadina adagiata sul Volga si è macchiata di un numero disumano di delitti: un'autentica strage. Dietro la maschera altera di Popova deve, tuttavia, nascondersi un mistero. È soltanto una pazza criminale o una donna traumatizzata da un'infanzia di soprusi? Oppure un angelo vendicatore che ha scelto di risparmiare ad altre la vita che le è toccata in sorte? In un romanzo lancinante, Antonella Ossorio racconta, con la voce di una di loro, la vera storia della sterminatrice di uomini che fu anche salvatrice di donne, simbolo in carne e sangue della ribellione a un mondo spietatamente maschile.Antonella Ossorio è autrice di libri di narrativa per ragazzi e per adulti. Per Einaudi ha pubblicato La mammana (Premio Società Lucchese dei Lettori 2015). Presso Neri Pozza sono apparsi nel 2018 La cura dell'acqua salata e nel 2023 I bambini del maestrale.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.
Take a stunning journey across Earth as seen from space, captured by the astronauts of ISS 69 on July 30, 2023. This film soars over the Greek islands, Turkey's rolling mountains, cloud-covered Ukraine, the Volga River flowing into the Caspian Sea, and a glowing sunset over Mongolia. The breathtaking visuals are set to music by Steve Thomas Guitar, featuring tracks adapted from his Folktales and Fusions album, with performances by Chris Cheek (alto sax), Rosie Caine (harp), Josh Metz (bass), and Claire Arenius (percussion). Series: "Arts Channel " [Arts and Music] [Show ID: 40957]
Episode 152 Ch. 11 of the Long Winter, "Pa Goes to Volga." Join us this week as we discuss the big cut near Tracy, Volga, South Dakota, the reappearance of Mr. Hinz, "let 'er go, Gallagher!", "Roll the Old Chariot Along", "to dandle", and currency conversion for the chapter - selling livestock and Mary's college fund.
In this eerie and entertaining episode of Mythlok, host Nitten Nair takes you on a joyride through the twisted tale of the Black Volga — a Soviet-era urban legend that blends cold war paranoia, creepy disappearances, and a limousine that may or may not be driven by Satan himself.From the streets of Warsaw to the alleys of Kiev, sightings of a mysterious black limousine sparked fear across generations. Was it a KGB deathmobile? A bloodthirsty nun-mobile? Or just the devil's Uber? We explore real-life incidents, bizarre eyewitness accounts, and wild theories that made the Black Volga a symbol of ultimate doom on four wheels.Packed with dark humor, spine-tingling storytelling, and just the right amount of "what if?", this episode will make you think twice before hitching a ride — especially if the car is shiny, black, and comes with complimentary curtains.Hit play, buckle up, and remember — some legends don't need monsters. Just a full tank and no license plate.
Today Josh Neal returns to interview J. Otto Pohl on his landmark - but woefully under appreciated - work of historical scholarship The Years of Great Silence. Buy Ottos book here. Follow him on twitter.Buy Josh's book here. Follow him on twitter.Follow me on Substack!From the back of the book: “This monograph provides a detailed yet concise narrative of the history of the ethnic Germans in the Russian Empire and USSR. It starts with the settlement in the Russian Empire by German colonists in the Volga, Black Sea, and other regions in 1764, tracing their development and Tsarist state policies towards them up until 1917. After the Bolshevik Revolution, Soviet policy towards its ethnic Germans varied. It shifted from a generally favorable policy in the 1920s to a much more oppressive one in the 1930s, i.e. already before the Soviet-German war.J. Otto Pohl traces the development of Soviet repression of ethnic Germans. In particular, he focuses on the years 1941 to 1955 during which this oppression reached its peak. These years became known as “the Years of Great Silence” (“die Jahre des grossen Schweigens”). In fact, until the era of glasnost (transparency) and perestroika (rebuilding) in the late 1980s, the events that defined these years for the Soviet Germans could not be legally researched, written about, or even publicly spoken about, within the USSR.”
What Kind of house did Baba Yaga Have? Why should Poland be banned from owning horses? How many animal parts can be put on a human? What the HELL is a Volga? Shaggy gives us a full education lesson on some folklore, Urban Legends, and hauntings.
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Batu continues his campaign westwards. Despite winning his battles, circumstances force him to return to the Volga to consolidate his rule.
We're onto our second episode of the year - looking at the story of Islam in Russia! Flying us through the history is Dr Danielle Ross, a specialist of Islamic and Russian-Soviet history at the State University of Utah. Russia is home to one of the world's largest Muslim populations, with a rich and complex history that stretches back over a thousand years. We start with its early introduction in the Volga region, and travel through the Caucasus, Central Asia, and the Crimea. We explore the role of Tatar Muslims, and the shifting policies of Tsars, Soviets, and modern Russia towards their Muslim citizens. Despite periods of repression and revival, Islam remains a vital force in Russia's diverse society today, shaping everything from local traditions to geopolitical dynamics. Join us as we uncover the resilience and contributions of Russia's Muslim communities in this captivating episode.
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