Podcasts about western siberia

The slender-billed curlew is a shorebird. It breeds in Western Siberia before migrating to the Mediterranean in winter. But there's not been a confirmed sighting since February 1995, when it was spotted in Morocco.细嘴杓鹬是一种滨鸟。这种鸟在西伯利亚西部繁殖，然后迁徙到地中海过冬。但自从 1995 年 2 月在摩洛哥被观察到以来，再也没有对细嘴杓鹬的确认目击报告。Extensive efforts across decades to find evidence of the bird in its breeding and non-breeding ranges have all proved unsuccessful. Its disappearance is a stark warning of the need to tackle the loss and degradation of inland grassland and wetland.几十年来，大量试图在它们的繁殖和非繁殖活动区域内寻找细嘴杓鹬踪迹的努力都以失败告终。细嘴杓鹬的消失对我们是一个严厉的警告，我们必须设法对内陆湿地和草原的退化和消失采取应对措施。词汇表shorebird 滨鸟，生活在海滨的鸟类migrating 迁徙confirmed sighting （对某个生物的）确认目击extensive 大量的，广泛的evidence 证据，踪迹breeding 繁殖ranges 范围，区域proved unsuccessful （某事）以失败告终stark warning 严厉的警告degradation 退化，劣化grassland 草原wetland 湿地

Olga Nefedova's career has taken her from the oilfields of Western Siberia, Nigeria, Texas, and Aberdeen, to the boardroom of Fugro, via a role at famed management consultants McKinsey. Along the way, she has developed an approach to strategy that fosters a childlike delight in fearless experimentation and the ‘heart filling joy' of problem solving....

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

Bhaktivaibhava Swami finished his studies and joined the Hare Krishna movement in 1970. The following year he was initiated by Srila Prabhupada. He has been an initiating spiritual master in ISKCON since 1987, and was awarded sannyasa initiation in 1991.When he joined, there was only a fledgling group of devotees in Germany and together they recruited eighty members within four years. He began the Berlin chapter of ISKCON during the 1970s, and this became a doorway to share Krishna consciousness in the communist countries. He spent time in the Soviet Union, Middle and Far East sharing Krishna consciousness with risk to his personal safety and often times in trying circumstances. He established a thriving ISKCON center in Mongolia and has been awarded an honorary degree by the local university.His responsibilities in the GBC include his role as zonal secretary for Mongolia, Albania, Bulgaria, Czech Republic, Finland, Macedonia, Poland, and Slovakia.He serves as co-zonal secretary for Eastern and Western Siberia, Latvia, Belarus, Kaliningrad CIS, Ukraine, Far East CIS and Romania. He served on the GBC executive committee from 2006-2008, first as the GBC chairman and then as a committee member. Bhaktivaibhava Swami is very interested to secure the future of the GBC in the next generation and has worked to support the strategic planning effort towards this goal.His interest in filmmaking and spreading the culture of Gaudiya Vaishnavism has resulted in two documentaries, “Mother Ganga” and “Lost Village.” Earlier in his spiritual career, he produced films on Indian culture for German audiences that helped to promote Food For Life (ISKCON's sacred food distribution initiative).

Vladimir Beregovoy is a retired wildlife biologist, author, & breeder of aboriginal Laika hunting dogs, currently living in Buchanan, Virginia. We begin at the beginning, his childhood memories of WWII in the Russian countryside & his early love of the natural world which destined his career as a biologist, both in communist Russia & eventually, after emigrating, here in the United States. From there Vladimir gives an in-depth description about the time he spent with a family of native Mansi hunters in Western Siberia: their dogs; sable furs; their woodsman etiquette; how they hunt moose & bear; dog mittens; reindeer skins; housekeeping; & a beaver biologist left for dead. We wrap it up on a bit about the Amur tigers of the Far East & Vladimir's herbalist grandmother.  Check out Vladimir's book, Hunting Laika Breeds of Russia & more at his website.Music sampled from "Mansi Music on the Sangkvyltap"Support Our Numinous Nature on Patreon.Follow Our Numinous Nature & my naturalist illustrations on InstagramCheck out my shop of shirts, prints, and books featuring my artContact: herbaceoushuman@gmail.com

EPISODE 83 - Our Guest: TRAVIS DAVIS - Travis Davis Author of Flames of Deception - A Fictional look at the potential for World War ThreeAn Air Force Brat that grew up in Arkansas, Spain, New York, and California. He joined the US Army at 17 years old as an Armored Reconnaissance Specialist and was stationed in the various forts in the United States and in Germany where he met his beautiful wife. During his three tours in Germany, he conducted hundreds of border patrols along the East-West German border and Czechoslovakia West German border. Where he saw first-hand communism and its oppression of its citizens. He retired from the US Army where his last duty assignment was Assistant Operations Sergeant of 2nd Armored Cavalry Regiment; Fort Polk Louisiana he is a lifetime member of the Sergeant Morales Club and received multiple awards including the Meritorious Service Medal. He currently works for a cyber security company as a Director Technical Solutions Specialist and has held positions of leadership in multiple leading software companies and has spoken at technology conferences in the US and Europe. He was the Technical Editor for Que Publishing for their Microsoft MCSE series and contributing author for the Windows 2000 Handbook. Travis is the co-founder of Point N Time Software and the inventor of Meeting Mapper and Strategy Mapper.While not writing or working, Travis enjoys exercising, traveling (loves a good road trip), baking different loaves of bread, and just relaxing in his backyard with friends and family while having a cold beer. He currently lives in Allen Texas with his wife of 36 years, he has three adult children, two daughters living in Arkansas and one son living in Northern Virginia, and seven wonderful grandchildren.“Travis never met a stranger,” is what his wife always says.The Book: FLAMES OF DECEPTIONAn imagery analyst at the National Geo-Spatial Agency (NGA) analyzing imagery of the oil fields in Western Siberia identifies strange behavior in the oil fields, his keen eye uncovers the best-kept secret in modern history. The potential for World War III is real, can it be stopped?Web: https://randomthoughts.llc/Author Page Amazon: https://www.amazon.com/~/e/B0B7PRVKZGTwitter: @realTWDavisFacebook: https://www.facebook.com/realtwdavisSpotify: https://open.spotify.com/show/5zjM4qFjsQsJA2Ivmfwljm ___https://livingthenextchapter.com/podcast produced by: https://truemediasolutions.ca/Have a podcast and need a great website? Try Podpage!Start your podcast today!Following the link below let's Buzzsprout know:- that we sent you, - gets you a $20 Amazon gift card if you sign up for a paid plan, - and helps support our show.Click here to try Buzzsprout!A podcast is an excellent business card for your book, coaching program or business! Build a community away from the rented land of social media - speak directly to your community and position yourself as the expert that you truly are!Take your passion to the next level - let us help you start and grow your podcast! Podcasts work. Visit https://truemediasolutions.ca/

Russia stops the supply of natural gas to Poland and Bulgaria, after both countries rejected Moscow's demand for payment in roubles. State-owned energy major, Gazprom has halted flows from the Yamal pipeline which funnels natural gas from Western Siberia to the Polish-German border. The move could trigger an energy crisis in Bulgaria because it depends on Russia for 73% of its gas supplies. Poland could also struggle as it had expected to meet half of its needs this year, through these shipments. Both Warsaw and Sofia have protested the move and say they will seek legal recourse. For more on the energy crisis, we were joined by independent analyst, Neil Atkinson in Paris. #NaturalGas #Bulgaria #Poland

Russia has 80 billion barrels of oil in its reserves and exports 10 million barrels of oil a day Bond yields climbed after Russia seized the Crimea peninsula in Ukraine in 2014 The conflict led to Western sanctions against Russia and a collapse in the price of oil The resulting economic crisis sent Russian bond yields up to 11 5% Russia turned to China and other Asian countries for financing WHY DID RUSSIA BECOME AN OIL EXPORTER? Russia has the third largest proven oil reserves in the world and is the second largest oil exporter A series of discoveries in the 1960s and 1970s in Western Siberia made Russia an oil producer However, Soviet planners and engineers did not build a pipeline to export the oil and gas In the 1980s, they did not have the technology to develop new fields The Soviet Union ended its oil exports in 1991 Former Soviet oil fields began exporting oil and gas again after the collapse of the Soviet Union Russia became an oil exporter in 2004 Russia exports almost all of its oil and gas It supplies about 10% of the world's oil and about 30% of the world's natural gas Russia has developed a pipeline system to export oil and gas to Western Europe, Asia, and other parts of the world Russia's oil exports have grown Oil exports reached a record of 10 53 million barrels per day in October 2018 Russia's natural gas exports have been relatively flat WHY DID RUSSIA BECOME AN OIL IMPORTER? Oil production in Russia has fallen since the collapse of the Soviet Union Russia produced 10 63 million barrels per day in 2015 Russia's oil exports fell to 5 13 million barrels per day in 2015 Russia's oil production fell because of the collapse of Soviet oil fields and lack of investment in new fields Russia has increased its oil production since 2015 Oil production has climbed to 10 86 million barrels per day in 2018 Russia's natural gas production has fallen more quickly than oil production The Soviet Union used to export natural gas It became an importer in 2008 WHY HAS RUSSIA INCREASED ITS OIL PRODUCTION? In the early 2000s, Russian oil production declined But the Russian government began to increase its oil production in the 2010s Most of the growth in oil production has come from Western Siberia why Will Development Of Oil Fields In Siberia Be Important Investments Russia has abundant oil fields in Siberia, and they can be developed The country has the second largest oil reserves in the world, and the energy industry accounts for 30% of the country's gross domestic product According to the U S Energy Information Administration, Russia has the world's largest reserves of oil and gas The Kremlin has also promised to develop Siberia's oil and gas fields in order to boost crude production The country's economy is heavily dependent on oil, and the government has planned to develop new fields in order to reduce its dependence on oil exports The country's oil production has fallen from a peak of over 10 million barrels per day to below 10 million barrels --- Send in a voice message: https://anchor.fm/david-nishimoto/message

Why is a global flood possible? Bubbling and boiling "subsurface seas" have been found in many regions of the planet. A whole sea of hot water with a volume of a trillion cubic meters "splashes" at a depth of one and a half kilometers alone in Western Siberia!

The planet's core is now having the greatest impact on the climate, contrary to the theory of the anthropogenic factor. Destabilization of the core leads to more volcanic eruptions and destructive earthquakes, and the weakening of the magnetic field. A number of unprecedented changes are taking place in our planet's core:

Gulag got you down? Why not have a wilderness get away on the tiny island of Nazino in Western Siberia. Actually, don't do that. After all, they don't call it Death Island for nothing. Why do they call it that? Well, I guess you'll have to listen to the episode.

This episode covers the creation myths of the Hungarian, Sami, and Romanians of Europe. To put that into perspective, we cover tales from the lands of Hungary, parts of Sweden, Norway, Russia, and Finland, and of course, Romania and Moldova. The first two tales are of the Hungarian and the Sami peoples, who are a part of the Finno-Ugric language family that also includes the Fins and Karelians of Russia. We cover their creation story in episode 18 of the series. It's a rather interesting tale - recounted from the first two runes of Finnish national epic - the Kalevala. Our first tale is of the Hungarians. The origin of Hungarians is a matter of debate. Owing to their linguistic proximity to other Finno-Ugric languages, they are generally believed to have originated from the Ural Mountains, Western Siberia or Middle Volga. In fact, until rather recently, were considered to be directly related to the Huns. This theory has, however, been debunked. Interestingly, the first written version of the Hungarian creation myth is contained in a book titled "The Deeds of the Huns and Hungarians, and dates back to 1282 A.D. This and the later versions of the Hungarian creation myth, including the one recounted here, were collected and formed a part of the Hungarian mythology, which came to be known as the Saga and Legend of the Stag. It was compiled by the Hungarian ethnographer and linguist, Adorjan Magyar. The second story is of the Sami. The Sami or the Lapp people have inhabited northern Europe for at least two thousand five hundred years. They are a part of the Finno-Ugric family, with their homeland consisting of parts of Sweden, Norway, Russia, and Finland. We have covered the Finnish creation myth in episode 18 of the series, which is recounted from their national epic, the Kalevala. The creation myth of the Sami has a similar tale, which, for reasons that will be clear as you hear the story, is aptly titled, "Son of the Sun". It speaks not only of how the world came to be but of the travels of the Son as he sought to bring mankind into the world. This then is the Sami tale of our origin. The final story of the episode is the Romanian creation myth. Now the origin of the Romanian people and their languages are a subject of longstanding debate. The seemingly popular theory suggests that the cultural and linguistic intermixing that happened during the second century A.D., including the wars between Rome and the Dacian people, who were inhabitants of Southwestern Europe. Romanians emerged out of this intermixing, and make up the majority population of Romania and Moldova. Others dispute the Roman influence and suggest the origin of the Romanians from a post-Roman evolution of the Balkan Nomads. Over time, Romanians have developed intriguing and very impressive mythology. Their stories have been the source of inspiration for many writers and thinkers all over the world. One variation of their creation myth involves a duality that existed at the very beginning. This duality is represented as Firtat, or brother, who is also thought of as God; and Nefirtat or NonBrother sometimes called the devil. The second story speaks of a creator God, who enlists the help of animals, in this case, a mole, to create the world. Let's begin with the first story - the tale of Firtat and Nefirtat. I hope you enjoy the stories. If you do, please leave a rating and feedback. Share and subscribe! Your patronage would help us immensely! Get in touch with us: Twitter: @storiesthtmdeus Instagram: @storiesthtmdeus Facebook: https://www.facebook.com/storiesthatmdeus e-mail: info.storiesthatmadeus@gmail.com The music used for the episodes are either free to use, or under creative commons license. Below are their links and attributions: Ghost Dance by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100573 Artist: http://incompetech.com/ Wave in the Atmosphere Artist: Dan Lebowitz Source: YouTube Audio Library A Face in a Cloud Artist: Nathan Moore Source: YouTube Audio Library Baskets in the Sky Artist: William Rosati Source: YouTube Audio Library Night Snow Artist: Asher Fulero Source: YouTube Audio Library Aretes by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100325 Artist: http://incompetech.com/ Upside Down Artist: Text Me Records Source: YouTube Audio Library Mist Artist: Odonis Odonis Source: YouTube Audio Library Minor With Cricket by Audionautix is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/by/4.0/) Artist: http://audionautix.com/ Overcome Artist: Ugonna Onyekwe Source: YouTube Audio Library

“You can't teach excellence without having achieved excellence.” - Scott Guidry, USAF Director (ret.) and Associate Prof. at Bemidji State University Hello and welcome back to The Band Director's Lounge!  This week I am chatting with Scott Guidry, Associate Professor of Instrumental Music and Director of Bands at Bemidji State University. Scott also served and directed ensembles for 20 years in the U. S. Air Force. Today Scott and I talk about his long-time career in the USAF, the need to be genuine and authentic when in front of a large ensemble, and the importance of seeing yourself as a leader in addition to music educator. His full biography can be found below: Scott Guidry is Director of Bands and Associate Professor of High Brass at Bemidji State University. He holds a Bachelor of Music Education degree from Loyola University in New Orleans, Louisiana, and a Master of Arts degree in Instrumental Conducting from George Mason University in Fairfax, Virginia. His primary conducting teachers include Dr. Joseph Hebert and Professor Anthony Maiello. Professor Guidry conducts the BSU Wind Ensemble, Jazz Band, and Symphonic Band. He teaches Trumpet and Horn, Instrumental Conducting and Arranging, and supervises instrumental student teachers. He hosts an annual high school honor band, jazz festival, and conducts the BSU spring opera. He teaches trumpet yearly at the International Music Camp, where he is a member of the artists-in-residence International Brass Quintet. A native of Carencro, Louisiana, Professor Guidry joined the U. S. Air Force in 1993. During his 20-year tenure in the Air Force, he performed with a broad range of talented guest artists, to include Kim Nazarian of New York Voices, Canadian Brass alumni Ronald Romm and Fred Mills, Keiko Matsui, Helen Reddy, Crystal Gayle, Wilford Brimley and The Platters. Professor Guidry has presented master classes, clinics and performances with high school ensembles throughout the United States.  His military career highlights include performances throughout the United States and over 30 nations in Europe and Western Asia. In 2010, he deployed to South West Asia and was Officer in Charge of the U.S. Air Forces Central Command Band, enhancing morale of U. S. and Allied Forces and supporting embassies throughout the theater. As leader of the U.S. Air Forces in Europe Band, Professor Guidry led a jazz band tour of Western Siberia, celebrating 10 years of the U.S. Consulate in Yekaterinburg (Ya-ket-tear-in-burg), and led a ceremonial band in Sofia, Bulgaria commemorating 100 years of diplomatic relations between the U.S. and Bulgaria. Professor Guidry and his wife, BSU Oboe Instructor Heather Guidry, live in Bemidji. They have three grown children and three grandchildren.    Episode Overview Background (02:50) Teaching at former high school (08:01) Going Into The Blue with the USAF (11:17) Other career highlights with USAF (26:24) Advice for would-be military ensemble auditioners (32:31) Bemidji State University (38:11) Big picture messages for music education students (42:35) Some thoughts on conducting and score study (49:01) Pride of BSU (62:33) Leadership as a music educator (69:21) Books that have impacted teaching and musicianship (76:40) Advice for young directors (78:30) What makes a great band program? (80:30) And that wraps up today's episode. If you enjoyed this episode or any other episode, consider leaving a review on any of the platforms that you listen to the show on. Itunes, Google Play, Stitcher, Spotify, or Facebook. Your reviews, with or without written feedback, help get the word out about the show. At the end of the day I am doing this podcast to not only improve my own knowledge and skill set but hopefully provide this as a resource to the greater music education community. If you are able to help promote this program I would greatly appreciate it! If you like what you heard today consider heading over to TheBandDirectorsLounge.com and donating through our paypal account. Any donation large or small will help cover the operating costs of the program.  Thanks again for tuning in, I will see you back here next time in The Band Director's Lounge. Other Resources Scott Guidry (Guest) Logan Burnside (Show Host) http://thebanddirectorslounge.com (Podcast Website) The Band Director's Lounge on Facebook (FB Website) Nominate a band director for the podcast Support The Band Director's Lounge Donate to support the podcast. Books mentioned in this episode: Lincoln on Leadership, Donald T. Philips Emotional Intelligence, Daniel Goleman

In our Roundtable segment Pat talks with Lori Odom, VP International Business about Nashville developments -- new business, Amazon, EY, direct international flights from BNA and global business impact and trends. In our "Conversation" segment Dr. Marieta Velikova, native of Western Siberia and current Professor of Economics at Belmont and Keith Simmons, distinguished Nashville attorney and former Cold War USAF ICBM missile officer talk about preconceived notions, stereotypes and perspectives on Russia, with Keith sharing his observations from recent travel in the Russian Federation. Marieta and Keith reflect on the importance of building bridges among people despite the challenges of national security relationships.

The Nazino affair (Russian: Назинская трагедия, translit. Nazinskaya Tragediya) was the mass deportation of 6,000 people to Nazino Island in the Soviet Union in May 1933. The deportees, mostly political prisoners and petty criminals, were forcibly sent to the small, isolated island in Western Siberia, located 540 kilometers (340 mi) northwest of Tomsk, to construct a "special settlement". They were abandoned with only flour for food, and little in the way of tools, clothing, or shelter, and those who attempted to leave were killed by armed guards.[1][2] The conditions of the island led to widespread disease, abuse of power, violence, and cannibalism. Within thirteen weeks, over 4,000 of the deportees related to Nazino Island had died or disappeared, and a majority of the survivors were in ill health.[3][2] The Nazino affair was virtually unknown until 1988, when an investigation by Memorialbegan during the glasnost reforms in the Soviet Union. The events were popularized in 2002 when reports of a September 1933 special commission by the Communist Party of Western Siberia were published by Memorial.

The Nazino affair (Russian: Назинская трагедия, translit. Nazinskaya Tragediya) was the mass deportation of 6,000 people to Nazino Island in the Soviet Union in May 1933. The deportees, mostly political prisoners and petty criminals, were forcibly sent to the small, isolated island in Western Siberia, located 540 kilometers (340 mi) northwest of Tomsk, to construct a "special settlement". They were abandoned with only flour for food, and little in the way of tools, clothing, or shelter, and those who attempted to leave were killed by armed guards.[1][2] The conditions of the island led to widespread disease, abuse of power, violence, and cannibalism. Within thirteen weeks, over 4,000 of the deportees related to Nazino Island had died or disappeared, and a majority of the survivors were in ill health.[3][2] The Nazino affair was virtually unknown until 1988, when an investigation by Memorialbegan during the glasnost reforms in the Soviet Union. The events were popularized in 2002 when reports of a September 1933 special commission by the Communist Party of Western Siberia were published by Memorial.

We are joined by Finnish ethnomusicologist Tuomas Rounakari. He is perhaps best known for his one man musical project Shamanviolin and as the violin player of folk metal band Korpiklaani. We discuss his work with the Khanty people of Western Siberia, his many projects, his experience with shamanism, and much more. Tuomas' websites:http://www.shamanviolin.fi/ http://rounakari.com/ Korpiklaani:http://korpiklaani.com/ Henkselipoika (video mentioned):https://youtu.be/ZB7PyLYQyXg This is the Northern Myths Podcast, an archetypal exploration of the myths and legends of Northern Europe, including Norse mythology, the Finnish Kalevala, and more. If you'd like to support the show you can support us on Patreon here: Northern Myths Podcast Patreon Check out our YouTube channel for videos of all episodes and interesting clips of the show: Northern Myths Podcast YouTube Channel If you'd like to follow along with us or learn more about the ideas we talk about on the show, we have a list of recommended books on our website. Included are our recommended copies of the Poetic Edda and the Kalevala, as well as books about archetypal narrative, comparative religion, and more: Recommended Books We also have Northern Myths Podcast merchandise available at our official shop. You can find us on Facebook, Twitter, and Instagram:FacebookTwitterInstagram

It’s surprising what connects you to home. “Why don’t you just go there and see for yourself?” my boss asked me, back in the Spring of 1998. I was working for an international petroleum well service company at the time. “What…go there?” I asked, first thinking it sounded like an incredible adventure. Then, I was filled almost instantly with an empty, black dread. “Sure, that sounds great,” I said bravely, “I’ll get right on that.” The IT guy isn’t offered that kind of trip very often. The branch office in Orange County to pull network cabling or training courses in Seattle, maybe. Lightweight stuff with predictable food, accommodation and television. Western Siberia to help decode the turbid electronic missives of the company’s staff over there? Nearly never.... *     *     * Listen to the rest by clicking the play button, above. The text version of this essay can be found on Medium where it was published contemporaneously. (image: Nizhnevartovsk, Khanty-Mansi Autonomous Okrug, Western Siberia in December of 2007. credit: Evgeny Fedorov under CC BY 3.0)

Jon grew up on the shores of a wooded lake in Connecticut, and he attended Phillips Academy, Andover and then Brown University. Jon earned a Ph.D. in organic chemistry at the University of Colorado, in 1971. The same year, in honor of Earth Day 1, Jon co-authored the first environmental science textbook in the United States. It sold 100,000 copies and speaheaded the development of environmental science curricula in North America. Jon Turk has written over 27 books in his lifetime. Jon began wandering the globe, visiting people and places that were so far from my childhood upbringing. Over the decades, Jon has kayaked across the North Pacific and around Cape Horn, mountain biked through the Gobi desert, made first climbing ascents of big walls on Baffin Island, and first ski descents in the Tien Shan Mountains in Kyrgyzia. In the summer of 2011, Jon Turk and Erik Boomer circumnavigated Ellesmere Island: 1,485 miles in 104 days. Jon is 67 years old, and still blessed with fantastic health. Jon's body and he have an agreement. Jon will take it to places where they have fun; it takes Jon to places where they have fun. They're a team, Jon's body and he. See acast.com/privacy for privacy and opt-out information.