Podcasts about westerners

It's crazy this even needs to be said, but if you are a westerner your ONLY job is to oppose the abuses of the western empire. Not Iran. Not China. Not Russia, Cuba or North Korea. Reading by Tim Foley.

Last time we spoke about the beginning of the Pacific War. In late 1941, the Second Battle of Changsha ended with Chinese forces claiming victory despite suffering nearly 100,000 casualties against roughly 1,670 Japanese losses. Chiang Kai-shek's government launched an aggressive propaganda campaign, flooding international press with fabricated triumph narratives to sustain national morale. Behind closed doors, Chiang was furious at his generals' tactical failures, executing commanders and dismantling units. Meanwhile, geopolitical forces threatened China's survival. Japan's 1939 defeat at Nomonhan crushed hopes for a Soviet alliance against Tokyo. Germany's pact with the Soviet Union left China isolated, while Western powers remained reluctant to commit meaningful support. Britain offered little; the US provided only modest loans. By 1941, facing potential collapse, Chiang desperately searched for allies while Wang Jingwei's Japanese-backed rival government beckoned as an alternative. China's exhausted people endured horror—including a 1941 bombing massacre in Chongqing that killed over 400 trapped civilians. Then Japan unleashed a surprise attack on Pearl Harbor.   #215 An Implosion in the East Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   In the early morning of December 7, 1941, the US Pacific Fleet was anchored at Pearl Harbor in Hawaii. Two waves of Japanese bomber aircraft, launched from six aircraft carriers, attacked the vessels and their sleeping crews, destroying the battleship Arizona outright and damaging seventeen others, as well as most of the military aircraft parked nearby. Some 2,400 Americans died, and another 1,100 were wounded. Within a day Japanese invasion forces had attacked Siam, Malaya, and the Philippines. Chiang Kai-shek heard the news at one o'clock in the morning and immediately dictated a letter of support to President Roosevelt, pledging commitment to a new "common battle." The news reached Zhou Fohai in Shanghai as well. On December 8 across the international date line from Hawaii he had heard the sounds of firing as the Japanese took over the rest of the city, and then received reports that Japan had declared war on the Western powers. "I heard they'd bombed Honolulu, Manila, Singapore, and Hong Kong. From now on, the Pacific becomes a killing ground."   When Japanese carrier planes descended on Pearl Harbor on December 7, 1941, they were executing far more than a tactical strike. They were unleashing the culmination of a strategic vision that had shaped Japanese military planning since the 1920s: the Nanshin-ron, or "Southern Advance" doctrine.    The Nanshin-ron represented a critical strategic choice that emerged from internal Japanese debates during the 1920s and 1930s. Japan faced an inescapable vulnerability: it was an island nation with virtually no natural resources of its own. The nation's population had doubled since the Meiji Restoration, growing to over 70 million by 1941. An industrial economy of tremendous sophistication, capable of producing world-class warships, aircraft, and military equipment, depended entirely on imported raw materials. Oil, rubber, tin, iron ore, bauxite, copper, and manganese all had to be acquired through foreign trade or conquest. This resource dependency was not a luxury problem; it was an existential one. A nation that could not feed itself or fuel its economy was a nation vulnerable to strangulation by enemies who controlled the resources it needed. Japanese strategic thinkers divided into two camps on how to resolve this vulnerability. The Hokushin-ron advocates, primarily within the Army, pushed for expansion northward into Siberia and Mongolia, seeking to conquer Soviet territory and resources. The Soviet Union possessed vast tracts of land, mineral wealth, timber, and agricultural output. From a purely materialist perspective, the Northern Advance made geographic sense—it was contiguous with Manchuria, which Japan had already secured in 1931. Yet by the late 1930s, the Hokushin-ron strategy had suffered a catastrophic blow. In 1938 and 1939, Japanese and Soviet forces clashed at Khalkhin Gol in Mongolia in what the Japanese called the Nomonhan Incident. The battles revealed a terrifying truth: the Soviet Red Army, under General Georgy Zhukov, was far more formidable than Japanese military planners had anticipated. Soviet armor, air power, and coordinated tactics annihilated Japanese forces. Japan suffered over 60,000 casualties while inflicting perhaps 10,000 on the Soviets. The defeat was concealed from the Japanese public, but it was unmistakable to military planners. A direct clash with Soviet power could end catastrophically. The Northern Advance, it became clear, would almost certainly provoke war with a nation capable of destroying the Japanese Army. This strategic defeat tilted the balance decisively toward the Nanshin-ron. If Japan could not safely expand northward, it must expand southward, toward Southeast Asia, the Dutch East Indies, Indochina, and the western Pacific. The appeal of the Nanshin-ron was immediately apparent to the Navy, which had always been more oriented toward maritime commerce and expansion across the ocean. The territories to the south were not militarily formidable. The colonial powers, Britain, the Netherlands, France, were either already defeated in 1940 or distracted by their own desperate struggles leaving Britain fighting alone against Germany. The United States, though potentially a formidable adversary, was not yet at war, and there was a chance, however slender, that a decisive blow against American naval power might convince America to negotiate rather than fight. But beyond strategic opportunity, the Nanshin-ron offered something that the Hokushin-ron did not: it offered resources of staggering abundance. The Dutch East Indies possessed oil reserves that could dwarf Japan's consumption for years. Malaya produced the world's rubber. Thailand offered agricultural bounty and geographic position. Burma's timber and agricultural products could feed Japan's growing empire. The Philippines possessed harbors, airfields, and economic output. These were not marginal additions to Japan's economy—they were transformative. Together, they would convert Japan from a resource-hungry island nation into the master of an imperial domain encompassing hundreds of millions of people and containing most of the strategic materials necessary for sustained industrial warfare. In the last episode I explained the western sanctions and embargoes that drained Japan's military of the resources they required to continue the China War. By 1941, Japan faced a civilization crisis. Japan imported roughly 90 percent of its petroleum, and the bulk of that came from the Dutch East Indies and the United States. Suddenly, the American supply was cut off entirely. Reserves would last perhaps 18 months if Japan's military and industrial consumption continued at existing rates. After that, the military machine would sputter and die. The industrial economy would collapse. Even civilian life would become impossible to sustain. Japan was facing not merely economic inconvenience but literal strangulation by the Western powers.   Yet it would be a mistake to reduce Japanese motivation to just materialism. Japanese military leaders wrapped their conquests in an ideological framework, one that many of them genuinely believed, or wanted to believe, served a higher historical purpose. The concept of the Daitoa Kyoeiken, the "Greater East Asia Co-Prosperity Sphere," posited a new regional order in which Japan would play the leading role in liberating Asian peoples from Western colonial domination and creating an Asian-centered political and economic system. This ideology drew on genuine anti-colonial sentiment. For a century, Western powers had dominated Asia, treating Asian peoples and nations as subordinate, colonized territories existing to serve Western economic interests. Japan, which had modernized and Westernized enough to avoid colonization, saw itself as the natural leader of an Asian renaissance—a civilizing force that would restore Asian dignity and independence even as it established Japanese hegemony. Of course, this was propagandistic. Japanese conquest represented a substitution of one imperial master for another, and often a harsher and more brutal one at that. But for understanding Japanese decision-making, the ideology mattered profoundly. It provided Japanese leaders with a moral narrative for conquest. It allowed them to understand themselves as liberators rather than mere conquerors. It provided a rationale for extracting resources from occupied territories and for mobilizing subject populations to support the Japanese war effort. And it resonated with anti-Western sentiment throughout Asia, making Japanese occupation seem, in some quarters, preferable to continued Western colonial rule. The slogan Hakko ichiu—"eight corners under one roof", captured this ideological vision: a unified Asia and eventually world under Japanese guidance. Whether Japanese leaders truly believed this vision or cynically deployed it as propaganda, it shaped how they understood their actions and justified them to their subjects. Now I know this is a podcast dedicated to the century of humiliation, ie: China's experience. But I thought it was necessary just to have one episode explain what Dan Carlin titled "a supernova in the east" and I have titled an implosion in the east. I won't go into depth into the campaigns as some of them have a lot of Chinese involvement and we will be covering them in depth, but rather I will explain the rationale for Japan's numerous invasions following the surprise attack on Pearl Harbor.   Japan's assault on Malaya began within hours of the Pearl Harbor attack, indeed, Japanese troops were already landing on the Kota Bharu beachhead on the Malaysian peninsula before dawn on December 8, 1941 local time. Malaya was one of the world's largest rubber producers, and Singapore, at the tip of the peninsula, was the linchpin of British naval power in the Far East.The Japanese interest in Malaya was straightforward but crucial: rubber. The Japanese military consumed vast quantities of rubber for tires, gaskets, hoses, and countless other applications. American and Dutch rubber supplies were now cut off by embargo. Malaya's rubber plantations represented perhaps the world's richest reservoir of this strategic material. Beyond rubber, Malaya and the surrounding region were major tin producers—essential for alloys and manufacturing. For Japan to conduct prolonged warfare, Malaya was not a luxury target; it was a necessity. Singapore represented something different: a symbol of Western power in Asia and a strategic chokepoint. As the major British naval base in the region, Singapore served as the anchor of British imperial authority across the South China Sea. By seizing Singapore, Japan would not only capture crucial resources and port facilities but would also deliver a psychological blow to the entire edifice of Western dominance in Asia. The fortress city that the British considered nearly impregnable fell within seventy days, a stunning demonstration of Japanese military capability and the vulnerability of overextended Western empires. If Malaya was critical for rubber, the Dutch East Indies was essential for oil. The region, comprising present-day Indonesia, was the world's third-largest oil producer and had reserves that could sustain Japanese military operations for years. This was the jewel of the resource-conquest strategy. Japanese planners had long eyed the East Indies, but direct conquest had seemed risky while Britain and America remained neutral or opposed. With both now at war, the window of opportunity had opened. Japan needed the oil so desperately that when the Dutch East Indies Petroleum Company initially agreed to some Japanese oil purchases before the war, Tokyo was already planning its takeover. The conquest of the Dutch East Indies would provide not just oil but also tin, nickel, bauxite, and other materials essential to an industrial war machine. The islands would also provide air and naval bases from which Japan could defend its new empire and potentially threaten Australia. The Japanese invasion of the Dutch East Indies, which began in late December 1941 and accelerated through January and February 1942, was methodical and comprehensive. Various island groups were targeted systematically: Java, Borneo, Celebes, and the Moluccas. Dutch military forces, though brave, were overwhelmed. By March 1942, Japan had secured the entire archipelago,a stunning logistical and military achievement that delivered vast resources into Japanese hands. Thailand presented a fundamentally different case from Japan's other targets. Rather than conquest, Japan pursued alliance with military strongman Plaek Phibunsongkhram, who had seized power in a 1938 coup as a nationalist ideologue determined to reassert Thai sovereignty and recover territory lost to French colonialism in the nineteenth century. Thailand was the last independent state in mainland Southeast Asia, hemmed in by British-controlled Burma and Malaya to the west, and French Indochina to the east. For a century, Thailand had survived by playing European imperial powers against each other. But by the late 1930s, this strategy was becoming obsolete. Europe was distracted by Hitler's Germany. Colonial powers were weakening. Japanese power was visibly ascending. Phibunsongkhram recognized both danger and opportunity. He could resist Japan and invite invasion, or he could ally with Japan and profit from rising Asian power. Japanese diplomats approached Thailand with sophistication: they offered military alliance and support for Thai territorial expansion at French expense. This addressed Thailand's deepest national wound, the humiliation of nineteenth-century territorial losses to France. The Franco-Thai War of 1940-1941 became transformative. With Japan providing military support, advisors, tanks, aircraft, Thai forces defeated the French for the first time in history. By May 1941, Thailand had recovered 54,000 square kilometers of Cambodian territory and portions of Laos. For Phibunsongkhram, this was extraordinary: he had achieved what Thai leaders could not in a century, reclaiming territory from a Western imperial power. Domestically, his position was dramatically strengthened. The parallel to China's century of humiliation—the foundation of your podcast is striking: Thailand too was reversing colonial diminishment through association with rising Asian power. The Thai-Japanese relationship was unique. Unlike the Philippines, Malaya, or the Dutch East Indies, Thailand would retain nominal independence. Phibunsongkhram remained in power. Japanese occupation was light. Thai forces maintained their own command structure. Most importantly, Thailand's territorial gains from the Franco-Thai War were recognized and secured. Japan valued Thai cooperation more than conquest. Burma, controlled by the British, was the next target in Japan's southwestward advance. Japanese planners had multiple motivations for invading Burma. First, it was strategically positioned on India's eastern frontier, and Japan harbored ambitions of eventually striking toward India and linking up with Germany in the Middle East or at least destabilizing the British position in South Asia. Second, Burma was a significant producer of timber and agricultural products. Third, and perhaps most importantly, the invasion of Burma was meant to cut the Burma Road, the crucial supply line that allowed American aid to reach Nationalist China. The invasion of Burma began in late 1941 and accelerated through early 1942.  The invasion of the Philippines, which began on December 10, 1941, just days after Pearl Harbor, served multiple strategic purposes. Like the assault on Pearl Harbor itself, it was meant to neutralize American military power in the region, in this case, the American garrison under General Douglas MacArthur and the American colonial administration. But the Philippines were also valuable in their own right. The islands sat directly in the path of what Japan envisioned as its defensive perimeter. By controlling the Philippines, Japan would make it extraordinarily difficult for American forces to project power westward into Southeast Asia. The territory would provide naval and air bases critical to defending Japan's new empire. Additionally, the Philippines possessed some agricultural and industrial resources valuable to the war effort, and their conquest delivered a psychological victory, defeating American forces and ending American colonial rule in Asia, which appealed to anti-Western sentiment that Japan tried to cultivate. Beyond Southeast Asia and the Philippines, Japan rapidly invaded Guam and Wake island to extend Japan's defensive perimeter further into the Pacific and eliminate American air and naval bases that could threaten Japanese operations. Guam, seized on December 10, 1941, fell within two days, the American garrison was small and the island's strategic value lay primarily in denying the United States a forward staging ground for any counteroffensive. Wake Island, attacked the same day and finally captured on December 23 after a brief but heroic American defense, served similar purposes: cutting off American reconnaissance and interdicting potential supply lines to the Philippines.  Now I believe that's enough of the implosion in the east, let's get back to the situation in China. After Chiang Kai-shek sent his letter of support to President Franklin D. Roosevelt, pledging Chinese commitment to what he termed a new "common battle." he did something most revealing about his mood towards the global war. He played "Ave Maria" on his gramophone, celebrating with an almost spiritual gratitude the implications of what had just transpired in the American Pacific. This moment crystallized the profound difference Pearl Harbor would mean to different members of the emerging Allied coalition. For the United States, the attack was pure shock, a violation of the sanctity of American soil and the complacency of American isolationism. For Britain, it was like the pricking of a large, painful blister—painful but perhaps not entirely unexpected given Japan's regional ambitions. But for China, the relief that surged through the government and the consciousness of the Chinese people surpassed even Britain's response. For four long years, China had fought Japan almost alone, watching as Western nations remained neutral or limited their commitment to rhetorical support and modest material assistance. Now, suddenly, the trajectory of the entire conflict had shifted with breathtaking speed. Chiang's emotional state at this moment could scarcely be contained, and those close to him understood that beneath his carefully maintained Confucian composure burned an intoxicating sensation of vindication. These Western powers who had been so impatient with Chinese strategy, who had mocked the retreats of the Nationalist Army and spoken scornfully of Japanese capabilities, were now themselves in headlong retreat from those very islanders. In Hong Kong, Singapore, and Manila, British and American forces would be fighting desperately for their lives against the Japanese military that China had been contending with for years. Chiang could not have failed to perceive the irony: the Japanese had conquered vast stretches of China through relentless campaigns, yet Westerners had dismissed Chinese resistance as inadequate. Now the Japanese were proving that they posed a formidable challenge to Western military power as well. There was a bitter satisfaction in this vindication, even as Chiang understood that the strategic implications of American entry far outweighed any emotional satisfaction. What was pragmatic and strategically clear to Chiang, however, was far more important than any emotional satisfaction. The United States was now at war, and it was on China's side. This represented the transformation for which Chiang had labored for years, bringing the full weight of American industrial capacity and military might to bear against the Japanese enemy. The diplomatic foundations for this alliance had already been laid in the months preceding Pearl Harbor. Beginning in the spring of 1941, the United States had begun to commit significant resources to supporting China. In April 1941, following the conclusion of the Soviet-Japanese neutrality agreement, which had devastated Chinese morale by suggesting that Japan might attack the Soviet Union rather than move southward, the Roosevelt administration had determined to provide $45 million worth of militarily useful commodities to China as an immediate gesture of support. Then, on May 6, 1941, President Roosevelt had made a more formal commitment by announcing that the munitions provisions of the Lend-Lease Act applied to China, declaring a phrase that captured the strategic logic of American assistance: "defending China is the key to defending America." This declaration represented a significant shift in American policy, elevating China from a regional concern to a central element of American grand strategy in Asia. Subsequently, in July 1941, Roosevelt had sent Owen Lattimore to China to serve as political adviser to the Chinese government, a position that signaled deepening American engagement with Chinese affairs. In August, the administration appointed John Magruder as military attaché and head of the American Military Mission to China (AMMISCA), with the primary responsibility of overseeing the delivery of Lend-Lease material to the Chinese armed forces. On the diplomatic front, Chiang moved with remarkable alacrity. He had already severed relations with Germany on July 2, 1941, the very day after Hitler had formally recognized the Wang Jingwei puppet government in an attempt to appease Japan and encourage it to finally implement the Southern Advance. Now, on December 8, 1941, just one day after the Pearl Harbor attack, Chiang took the decisive step of formally declaring war against the Axis powers, Germany, Italy, and Japan. This declaration transformed China's position from a beleaguered nation fighting a war of survival into a formal member of the Allied coalition. Chiang had seized the opportunity that Pearl Harbor presented to ally China with a genuinely strong power against Japan, a gambit that fundamentally altered the diplomatic weight and international legitimacy of both the Chinese government and the Chinese cause. From a strategic perspective, the Japanese had committed what Chiang and others immediately recognized as a catastrophic blunder. On the operational level, Pearl Harbor was indeed a devastating tactical success, the American Pacific Fleet was crippled, and Japanese forces now enjoyed temporary naval superiority throughout much of the Pacific and Southeast Asia. Yet strategically, Pearl Harbor represented a failure of epic proportions, a miscalculation rooted in a fundamental misunderstanding of the intangibles of warfare: what motivated the Chinese people and what motivated the Americans. The Chinese had understood, through four years of brutal conflict, that warfare was about more than territorial conquest and resource acquisition. It was about will, about endurance, about the capacity to absorb punishment and continue fighting. The Japanese had learned this lesson imperfectly in China, where despite overwhelming military advantages they had been unable to force a decisive conclusion or compel Chinese surrender. The Americans would teach the Japanese this lesson even more emphatically. The attack on American sailors in Hawaii instantly galvanized the American population to prosecute an unlimited war, with Tokyo itself as the ultimate destination of American counterattack. While Americans would remember the "date that will live in infamy" primarily because of the assault on Pearl Harbor itself, the strategic consequence was that Japanese actions in Hawaii had introduced numerous new adversaries into the Pacific conflict: not only the United States, but also Britain, Australia, New Zealand, and the Netherlands. These additions transformed what had been, from the Japanese perspective, a regional conflict with manageable parameters into a global war that Japan could not possibly win through any conceivable means. What made this particularly disastrous for Japan was the context in which the new theater had been opened. Japan was already deeply mired in a quagmire in China—a "malignant quagmire," as one observer would later characterize it, that had consumed vast resources, inflicted enormous casualties, and failed to produce decisive victory. In military strategy, it is sometimes wise to open a new theater in order to attack an enemy from an additional and unexpected direction, thereby dispersing their forces and creating new challenges for them to manage. But opening a new theater that introduces an entirely new, powerful adversary, and doing so when one is already overextended in an existing theater is a prescription for strategic catastrophe. This was precisely what Japan had done at Pearl Harbor. Chiang Kai-shek understood the magnitude of Japan's miscalculation with crystalline clarity. He understood that whatever the military complexities that lay ahead, whatever the challenges of coordinating with Western allies, and whatever the limitations of Western military assistance to China might be, the fundamental equation had changed. The United States would ultimately defeat Japan. The Chinese did not need to defeat Japan by themselves; they merely needed to survive long enough for American industrial and military capacity to grind the Japanese military into defeat. In the immediate aftermath of Pearl Harbor, Chinese and American officials moved swiftly to formalize the alliance and establish the mechanisms of wartime cooperation. Roosevelt asked Chiang Kai-shek to serve as commander in chief of the Allied forces in the China theater, a designation that recognized China's central role in the Pacific War and elevated Chiang's international standing to something he had long sought: a position as an equal partner in the Allied coalition, a seat at the "top table of global decision-making" alongside Roosevelt, Churchill, and Stalin. To support this expanded role and to ensure effective coordination of the military effort, Roosevelt dispatched Lieutenant General Joseph W. Stilwell to China. Stilwell was not chosen randomly; he brought fifteen years of experience in China, a deep familiarity with the country, its military, and its complexities that few American officers possessed. Stilwell was appointed to serve simultaneously as the U.S. government's military representative in China, as chief of staff of the China Theater, and as commander in chief of the American forces in the China-Burma-India (CBI) theater. This appointment established the framework for joint Chinese-American military cooperation and represented an American commitment to the Asian theater that, while never receiving the resources devoted to the European theater, nonetheless signified recognition of China's strategic importance. Trust me, going forward we will be having a lot of time dedicated to the hilarious bromance / bro hatred of Vinegar Joe and Peanut.  Yet the formation of an alliance and the establishment of command structures was easier than the practical implementation of military cooperation. The fundamental challenge that would plague Chinese-American relations throughout the war emerged almost immediately: the problem of delivering military assistance to China. Before Pearl Harbor, the United States and China had reached agreement on three major points regarding military assistance. First, the United States would provide training and technical support to assist China in establishing a modern air force. Second, the United States would provide training and equipment for a ground army consisting of thirty divisions. Third, the United States would assist China in constructing railways and highways from Yunnan to Burma, along with the provision of rolling stock and vehicles to support these new transportation routes. These were ambitious plans, reflecting the extent of Chinese need and American willingness to support the Chinese war effort. However, the outbreak of the Pacific War threw American plans into disarray. The fundamental strategic doctrine guiding American policy was the "Europe first" strategy, which meant that the European theater and the defeat of Nazi Germany received priority over the Pacific theater. Additionally, China's geography made it extraordinarily difficult to supply. China could only be reached through supply lines of extraordinary length and complexity, either through the port of Rangoon in Burma and then overland via the treacherous Yunnan-Burma Road, or through the port of Hong Kong, which immediately fell into Japanese hands after Pearl Harbor. The first Sino-American loan agreement had specified that the United States would deliver commodities worth $45 million to China in 1941. However, shipping shortages meant that only $26 million worth of commodities actually left the United States. These commodities were shipped to the transit port of Rangoon, where a massive traffic jam developed as supplies accumulated faster than they could be distributed onward to China. Along the Yunnan-Burma Road, that "much-contested life line" as it came to be known, conditions were chaotic. The road had always been a source of trouble: it was long, extraordinarily difficult to keep in repair, fantastically dangerous to travel, and too narrow to permit much volume of traffic at any one time. Due to mismanagement and pilfering, the commodities that were shipped out of Burma suffered heavy losses in transit, and only one-third of them eventually arrived in Chongqing. Yet the United States had already established one valuable asset in China that could be deployed relatively quickly: an air force nucleus. Just before Pearl Harbor, a group of American aviators had been formally organized in Chongqing who worked on volunteer status for China under the command of Colonel Claire Chennault, an American aviation officer who served as instructor at the Chinese Air Force Cadet School. Some of these men had been flying in China since the Kuomintang first began purchasing American aircraft, having come to demonstrate the aircraft and remaining to pilot and teach. Others had hurried to China after being released from their volunteer service in Spain, where they had gained combat experience during the Spanish Civil War. It was a familiar joke that pilots from both sides of the Spanish conflict were likely to meet and work side by side in China, but political convictions proved immaterial to these professional aviators, they got on well enough with each other, mercenaries of the twentieth century united by their expertise and their willingness to fight. When American traffic on the Burma Road swelled in volume and became chaotic, with cargo lost to pilfering and trucks breaking down from mishandling, the air freight service into Chongqing became increasingly vital to maintaining Chinese military capabilities. The backbone of this organization was American, and it had been in operation for months before the Japanese attack. Halfway down the Burma Road, over the border in Burma, was a plane factory backed by American and Chinese capital, providing some degree of repair and maintenance capacity for the aircraft operating out of China. Recognizing the strategic value of these experienced aviators and the need to formalize and expand their operations, American and Chinese officials moved quickly to incorporate this volunteer group, formally known as the American Volunteer Group or "Flying Tigers," into the U.S. Army Air Force. This transformation of volunteer aviators into official American military personnel represented a commitment to providing air support to Chinese operations, recognizing that air power could compensate to some degree for Chinese numerical disadvantages in ground combat. In Chongqing, it was clear that among the United Nations fighting Japan, America was the only one taking China seriously, the only one prepared to invest significant resources in Chinese military capabilities and the Chinese war effort. Yet Pearl Harbor brought consequences that extended far beyond the strategic and diplomatic spheres. For Western civilians living in China,missionaries, teachers, doctors, businessmen, and journalists, the attack represented a catastrophic change in their status and their fate. Until December 8, 1941, Westerners residing in China had maintained a curious protected status as foreign neutrals, even in areas nominally controlled by the Japanese. This status had provided them with a measure of distance from, and protection against, the grinding reality of the war that had devastated Chinese populations. For a century, Americans had been part of an imperial presence in China, sometimes benevolent, sometimes violent, but always ultimately under Western control. That world came to an abrupt end on December 8, 1941. All across eastern China, Americans and Britons were rounded up and interned. The International Settlement of Shanghai—that remarkable oasis of neutrality that had persisted in the midst of a war-torn city—was now reunified under Japanese control. Thousands of foreigners with Allied nationality were sent to holding camps scattered throughout occupied China. Some, like the eleven-year-old British boy Jim Ballard, would remain imprisoned for the remainder of the war, enduring hunger, cold, and disease in camps like Longhua, which housed approximately 2,000 detainees. Forty years later, as the novelist J. G. Ballard, he would memorialized this experience in his semi-autobiographical novel Empire of the Sun. For missionaries like Velva Brown, the evacuation process was degrading and final. The missionary staff were permitted to pack no more than three suitcases with their belongings. As they prepared to leave, Japanese and Taiwanese "sightseeing" parties arrived to decide which houses they might want to occupy. The journey home aboard crowded Japanese ships offered no concessions to status or dignity; ambassadors, consuls, merchants, and missionaries alike were given "bed-sized strips of Chinese matting which we spread side by side on the iron floor of the hold," as Brown recorded. The humiliation was compounded by the finality of it all. For many, their decades-long presence in China was ending not in orderly retreat but in hasty evacuation, leaving behind "servants, many of whom had been with us for fifteen or twenty years." Despite these immediate human tragedies, the strategic transformation that Pearl Harbor wrought for China was undeniable. Chiang Kai-shek now embarked on an entirely new sort of life, heavily involved with the leaders and generals of the Western powers. He held diplomatic discussions with the leaders of the United Nations and military planning sessions with Western generals. In these unfamiliar circumstances, he did his best to live up to the Confucian ideal of the gentleman, seldom permitting the mask to slip—though the pressure of these new responsibilities and the intoxicating combination of vindication and anxiety would occasionally prove too much even for his considerable self-control. Within weeks of Pearl Harbor, Chiang demonstrated the value he could bring to the new alliance. He visited India and spoke with the leaders of the Indian independence struggle as an ally and friend, as a fellow non-European speaking to others seeking to escape from colonialism and imperial domination. He joined the Allies in their first joint campaign, not in China but in the jungles of neighboring Burma, committing Chinese forces to operations outside China's borders in support of the broader Allied military strategy. Yet the price that Chiang would pay for China's belated entry into the global alliance against the Axis powers would prove to be a heavy one. Chiang desperately needed his new American and British partners, but accepting this alliance would unleash forces within Chinese society that would threaten the very basis of his political control. The complexities of this bargain would become most visible in the four-year struggle between Chiang and General Joseph Warren Stilwell, the American officer who would become simultaneously his chief of staff and the administrator of American military assistance to China. This relationship, shaped by mutual suspicion, different strategic visions, and incompatible political agendas, would define Chinese-American military cooperation during the Pacific War and would have profound implications extending far beyond the battlefields of Asia. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Pearl Harbor's shock reverberated through Asia. Japan's assault on Hawaii, combined with invasions of Burma, the Philippines, Guam, and Wake Island, inadvertently transformed regional conflict into global war. Chiang Kai-shek, vindicated after four years of isolation fighting Japan, embraced American alliance with profound relief. The U.S. committed military aid, appointed General Stilwell as chief of staff, and recognized China as a co-belligerent. For Chiang, this partnership brought diplomatic status but also internal tensions that would define the Pacific War's final chapter.

KELLEN CUTSWORTH Author, Columnist, Executive at Western Writers of America – Biography Kellen Cutsforth has published numerous books on the American West including Buffalo Bill, Boozers, Brothels, and Bare-Knuckle Brawlers (2015); Buffalo Bill's Wild West Coloring Book (2017), the co-authored volume Old West Showdown: Two Authors Wrangle over the Truth about the Mythic Old West (2018), it's sequel Showdown at High Noon: Another Battle over Truth in the Mythic Old West (2021)and Buffalo Bill and the Birth of American Celebrity. (2021) Kellen has also worked as a ghostwriter on numerous projects. He has published nearly 50 articles in such magazines as Wild West and True West and is a featured columnist for Western Writers of America's Roundup magazine. He is an active member of the Western Writers of America and served as a Spur Award judge and panelist at numerous WWA conventions. Kellen is currently the Western Writers Twitter account manager and a past president of the Denver Posse of Westerners. Kellen was a finalist for the Will Rogers 2019 Medallion Award and he was honored in 2018 by the Denver Posse of Westerners with the group's prestigious Rosenstock Lifetime Achievement Award. He was also the co-chairman for the Denver Posse of Westerner's 75th Anniversary Brand Book committee. Kellen can be found online at www.patreon.com/kellencutsforth, www.facebook.com/kellencutsforth, and on twitter https://twitter.com/western_writers. ----MARK GREATHOUSE Author, Board Member at Western Writers of America – Biography Mark Greathouse is inspired by America's western frontier and the reader's pleasure. He has twenty-seven books published and has another three completed and scheduled for release. When not in his home office, he can be found at coffee houses pounding his laptop keys while channeling his inner cowboy and letting his creative juices flow. Mark also writes history-based articles for western-themed magazines; short stories for anthologies; and gives talks to church, veteran, business, and children's groups. He takes pride in having walked the very trails upon which he has placed his characters. Mark is a retired business executive, entrepreneur, private equity investor, educator, and community advocate who turned in retirement to a new career authoring western genre fiction. He is a member of Western Writers of America plus belongs to a handful of writer groups. Mark holds BA and MBA degrees, but those really don't matter all that much in the scheme of things these days. Find out more about Mark at,... MarkGreathouseAuthor.com United Public Radio & UFO Paranormal Radio www.uprntalkradio.com

A group of prominent, controversial influencers made a visit to Russia this summer. They included Andrew Tate, Candace Owens and British far-right anti-Islam activist Tommy Robinson. They argue that Russia is upholding the traditional conservative values they fear are in decline at home.It is certainly an image Vladimir Putin is keen to project. Two years ago Russia set up a special “shared values” visa, which makes it easier for Westerners to move to the country if they align with its supposed ‘traditional spiritual and moral beliefs'. Russia claims thousands of Westerners have applied.We speak to the BBC's Dan Hardoon, whose documentary ‘The Russian Dream' follows Westerners who have moved to Russia, and to Russia expert Mark Galeotti, host of the podcast In Moscow's Shadows.Listen to Dan Hardoon's BBC documentary, The Russian Dream: bbc.co.uk/sounds/play/p0ns9jp8Producer: Lucy PawleExecutive producer: Bridget Harney and James ShieldSound engineer: Travis EvansSenior news editor: China CollinsPhoto: Russian President Vladimir Putin winks during his annual televised year-end press conference. Credit: Gavriil Grigorov/Reuters

What drives someone to leave the comfort of home, travel to northern Nigeria, and step into one of the world's oldest and most brutal combat sports?In this episode, I sit down with documentary filmmaker and adventurer Luke Leyland, the first white Westerner to compete in Dambe—an ancient Hausa fighting tradition that is as much about culture, history and identity as it is about combat. Rather than observing from the sidelines, Luke immersed himself in the community, trained alongside local fighters, earned their respect, and ultimately made history inside the arena. Find Luke here -https://www.instagram.com/lukeleyland1?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==But this conversation goes far beyond one fight.We explore what drives Luke's obsession with the world's most unusual combat sports, why he believes stepping into another culture is the greatest way to understand it, and how combat can become a bridge between people rather than something that divides them. From the brutal realities of Dambe to competing professionally in medieval armoured combat—and the extraordinary challenges he plans to take on next—Luke is constantly searching for experiences that push him physically, mentally and culturally. This is a conversation about courage, curiosity, purpose, and what happens when you're willing to walk into the unknown.In this episode we discuss:* Becoming the first white Westerner to fight professionally in Dambe* The history and traditions behind Nigeria's ancient combat sport* Training for a fight with no blueprint to follow* Respect, culture and breaking barriers through shared experiences* Medieval armoured combat and fighting in full steel armour* The psychology of stepping into fear* Luke's mission to uncover and document extraordinary combat sports around the worldIf you've ever wondered what lies beyond mainstream sport—or what happens when someone chooses experience over comfort—this is an episode you won't forget.Chapters00:00 Introduction to Luke Leyland and the podcast00:19 Luke's journey into combat sports and documentary filmmaking02:01 Discovery of Dambe and initial interest03:02 Getting in touch with Nigerian promoters04:20 The significance of making history in Dambe 05:03 What is Dambe and its origins07:07 The Amazon Prime documentary and cultural immersion09:38 The hand wrapping and spiritual practices in Dambe14:35 Experiencing the sport and taking hits15:39 Rules and techniques in Dambe17:10 Training and fighting strategies19:32 Why Luke chose to fight in Nigeria22:52 The mindset of destiny and conquering26:06 Overcoming fears and taking next steps28:10 Security and cultural differences in Nigeria30:24 Training in the UK for Dambe32:32 The fight with Shagon and fight analysis37:36 Lessons learned and cultural appreciation38:32 Reflections on the experience and future plans43:47 Next adventures and other unique sports59:15 Luke's advocacy for mental health and community support01:04:23 The importance of community initiatives and charities01:05:22 Closing thoughts and social media links

"I'll do my best" means something very different in Chinese than it does in English — and getting that difference wrong is one of the most common ways Westerners misread their Chinese counterparts. This is Episode 4 of The Art of Maybe, a 6-part series decoding the real Mandarin phrases Chinese people use instead of a flat refusal. (New here? Start with Episode 1: 也许.)Phrase 4 of 6: 我尽量 (wǒ jǐnliàng) — "I'll do my best"Situation: You're asked to do something uncomfortable, and you're not confident you can deliver.The Western instinct ranges from "No, I'm sorry, this isn't something I can deliver" to the softest, "Well, I don't think I can, but I'll check, and let's see what happens."In Mandarin: 我尽量在下周之前给你回复 (Wǒ jǐnliàng zài xià zhōu zhīqián gěi nǐ huífù) — "I will do my best to get back to you before next week."我尽量 sets the tone that you'll consider the request with genuine effort — it isn't deceitful, even if you already suspect the answer. Your Chinese counterpart understands the dilemma; you're not setting false expectations, you're communicating in a style that lets Guanxi keep deepening. Note: "下周之前" literally means "before next week," but in practice it often means "indefinitely."This is Episode 4 of 6 in The Art of Maybe. Subscribe for Phrase 5 next week: 这个嘛… ("Well, about this…") — the deliberate pause that deflects sensitive group-setting questions.Want to understand why this works? These six phrases are the practice — but the psychology behind them is the real skill. On my website, I've created a free 23-page guide, Chinese Thinking: Three Levers to Positively Influence Behavior in China, that breaks down how Face (面子), Pragmatism (现实), and Superstition (迷信) work together to explain Chinese behavior — and how to cooperate with it instead of fighting it. Download it free at genejhsu.com.

René Bollier is the President and Executive Chef of André's Confiserie Suisse. Grandson of founders André and Elsbeth Bollier, Bollier began his training at age 11 under his family's guidance. After attending the University of Kansas, René continued his culinary education training at some of the top chocolate and pastry shops in Switzerland. He and his wife Nancy returned to Kansas City in 2002 to lead the family business into the third generation. The Bollier family remains focused on continuing the André's tradition, producing only the highest quality gourmet chocolates, pastries, tortes and baked goods using time-honored production methods. Nothing inspires René more than simply being in the kitchen, perfecting classic recipes and creating new ones for the community that has made André's a tradition since 1955.  Website: AndresChocolates.com Instagram: @andresswiss In this episode we discuss: How Rene's grandparents opened a Swiss chocolate shop in Kansas City in 1955 How they introduced mid-Westerners to hand-crafted Swiss chocolates Back to the homeland: Rene's training in Switzerland What makes Swiss chocolates unique Hot items: Engadiner nusstortes, chocolate-covered almonds and lackerli cookies Rene's best kitchen tip and advice for budding entrepreneurs And much more!

To her fellow Westerners in colonial Shanghai, Ursula Kuczynski is just another devoted housewife and mother. But beneath the bourgeois exterior, she's a vital cog in the communist insurgency and about to become one of the greatest spies of the 20th Century.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

New Discourses Bullets, Ep. 172 Why are the various Islamic states around Israel so frequently hostile to it? Why are so many Muslims so antisemitic? Why is Islam itself coded with antisemitism? These are all answerable questions, and to the average Westerner, the answer is hard to fully understand. Thankfully, there are an increasing number of accessible resources making the issue clear. One example is Danny Burmawi's (https://x.com/DanBurmawy) new book Islam, Israel, and the West: A Former Muslim's Analysis (https://amzn.to/4y7rgAQ), which New Discourses recommends to address these kinds of questions for people. In this episode of New Discourses Bullets, host James Lindsay dives into a short section of Barmawi's book to highlight a crucial point: there are only two sides here, with Israel or against Israel, and to side with Israel is to side with Western Civilization and its moral legitimacy and against it is to be against Western Civilization and its moral legitimacy. It is ultimately that simple. Join him for the discussion and to make your choice. [Full disclosure: Dan Burmawi runs the Ideological Defense Institute (https://idicenter.org/) (IDI), and James Lindsay is on the IDI board of advisors. Burmawi did not ask him to produce this podcast.] Join us for the Preserving Liberty Conference at Sea!: https://ndcruise.com Support New Discourses: https://newdiscourses.com/support Follow New Discourses on other platforms: https://newdiscourses.com/subscribe Follow James Lindsay: https://linktr.ee/conceptualjames © 2026 New Discourses. All rights reserved. #NewDiscourses #JamesLindsay #Islam

Dave Brisbin 7.19.26 A contemporary theologian and semiotician—how meaning is communicated—saw that our youngest generations process information differently than older Westerners in the modern era. He called it EPIC: experiential, participatory, image-based, and communal. Pretty much the exact opposite of our modern method: propositional, representational, word-based, individualistic. We propose abstract concepts rather than experience a process; passively receive information rather than participate in an exchange; view the world through words as an individual rather than images within community. The hallmark of the modern West is to remain intellectually detached, observing life and attempting control from a safe distance. But the youngest among us jump right in, experiencing and participating in a communal world awash in image. Absorbing this decades ago, the light went on when I realized that ancient cultures, especially the Hebrews who wrote our scriptures, were EPIC too. Here we are, modern Westerners, reading ancient EPIC texts in a diametrically opposed, non-EPIC way. Explains a lot. Jesus called himself the Way. Not as propositional truth to use as a litmus test for orthodoxy, but as the invitation to participate and experience relational truth that could promise liberation no other way. Jesus' earliest followers called themselves Followers of the Way. Not followers of Jesus in a representational, passive attempt to ride his coattails, but in the discipline of living lovingly in community. The Way, urha in Aramaic, means not just the path, but the light that reveals the path and opens possibility. When we view Jesus' sayings of way, truth, life; ask, seek, knock; the five lines of the Lord's prayer through an EPIC lens, they become sequences in a process of participatory experience, not words agreed upon for personal salvation. We want to see the path that leads us to God. But when Jesus says the only Way to God is through him-as-Way, he is EPICly saying an unseen God can only be found on an unseen path…experienced in participation with each step, conveyed through image, and realized in identity with community.

Dave Brisbin 7.19.26 A contemporary theologian and semiotician—how meaning is communicated—saw that our youngest generations process information differently than older Westerners in the modern era. He called it EPIC: experiential, participatory, image-based, and communal. Pretty much the exact opposite of our modern method: propositional, representational, word-based, individualistic. We propose abstract concepts rather than experience a process; passively receive information rather than participate in an exchange; view the world through words as an individual rather than images within community. The hallmark of the modern West is to remain intellectually detached, observing life and attempting control from a safe distance. But the youngest among us jump right in, experiencing and participating in a communal world awash in image. Absorbing this decades ago, the light went on when I realized that ancient cultures, especially the Hebrews who wrote our scriptures, were EPIC too. Here we are, modern Westerners, reading ancient EPIC texts in a diametrically opposed, non-EPIC way. Explains a lot. Jesus called himself the Way. Not as propositional truth to use as a litmus test for orthodoxy, but as the invitation to participate and experience relational truth that could promise liberation no other way. Jesus' earliest followers called themselves Followers of the Way. Not followers of Jesus in a representational, passive attempt to ride his coattails, but in the discipline of living lovingly in community. The Way, urha in Aramaic, means not just the path, but the light that reveals the path and opens possibility. When we view Jesus' sayings of way, truth, life; ask, seek, knock; the five lines of the Lord's prayer through an EPIC lens, they become sequences in a process of participatory experience, not words agreed upon for personal salvation. We want to see the path that leads us to God. But when Jesus says the only Way to God is through him-as-Way, he is EPICly saying an unseen God can only be found on an unseen path…experienced in participation with each step, conveyed through image, and realized in identity with community.

This is the Art Life Faith Podcast, and I’m your host, Roger Lowther. I’m excited to announce to you that we just released a new book, Consolations of a Christian by Japanese writer Kanzo Uchimura. Written in 1893, it has never before been translated into English, which is surprising because this is the book that made Uchimura famous, instantly becoming a bestseller and launching his career as a writer. Here’s some backstory for this book. In 1890, the Emperor of Japan issued an Imperial Rescript on Education. Kanzo Uchimura was at that time a teacher in one of the top schools in the country, but he did not bow deeply enough to the Emperor’s signature on the document, for as a Christian, he saw this as a kind of idolatry. However, his fellow faculty members saw this as a huge sign of disrespect, and the press saw it as an act of treason. His name and face were plastered on newspapers across the country. He was fired from his job. His friends distanced themselves from him. He fell into deep poverty. And from all the stress, he got really, really sick, even to the point of death. While his wife was caring for him, she too got very sick, and then she died. This was especially crushing because they were newlyweds, having been married little more than a year. Uchimura hit rock bottom in his life, but rather than giving up, he cried out to God in ink, brush, and paper, capturing the minds and hearts of so many with his uniquely Japanese understanding of the Bible. And his book came out during a time when Christian books were mostly just translated Western authors. This book is fascinating for many reasons, but I can tell you from personal experience that I was greatly encouraged working on this project, and so I know it can be a great consolation and comfort to you as well, and anyone going through a difficult time in their life. Let me say a quick word about the translator. Chris Born is a longtime friend of our Grace City Church community here in Tokyo. First, he came for a year to work on his doctoral thesis on Uchimura, and during that time he and his family poured into the church community, helping with many of the ministries. Then he returned to the States, where he’s the Associate Professor of Japanese and Asian Studies at Belmont University in Nashville, Tennessee. But he recently came back to Japan for post-doctoral research and to write a number of books including this one. Again, he and his family poured into the community, and even his oldest daughter worked with us as an intern, giving piano concerts, leading worship with her playing and singing, and helping out in so many ways. They go back to America this month, and we’re very sorry to see them go. They will be missed. Let me also say a word about the cover designer, created by the immensely talented Emma Grace von Fange, one of the interns who worked with us this summer. She did such a beautiful job getting inspiration from the text and making it appealing while also giving a sense of what we find inside. It’s a very attractive cover and really a work of art. I’m so grateful for her hard work on this project. Recently we had the launch day, and one of the church members threw a dinner party for the event. So I took a few minutes to sit down with a translator just before the party to invite all of you into the celebration. Here’s our conversation. Roger So today is the launch day of Consolations of a Christian by Kanzo Uchimura, translated by Christopher Born, who is sitting right next to me. Thank you so much for being with us tonight. Chris Thanks for having me, Roger. This is awesome. Roger Yeah, so we are meeting in a friend’s home downtown Tokyo. We’re going to have a launch party tonight. Some of us are already here preparing the food, and others are going to be arriving soon. You’re probably going to hear some doorbell ringing… Chris So pull up a chair and hang out with us. Roger I’m just so thankful that it’s finally out in the world as of today, July 13, 2026. Chris Wow. Unbelievable. Roger A lot of time has gone into this, hasn’t it? Chris Yes, from your own kind encouragement for me to follow through and get it done from about 10 years ago when I started it to bringing it to completion just now. It’s been quite a journey, but exciting to be part of it and also be working so closely with an amazing team. Really, you assembled a wonderful cover designer, and you’ve done so much of the editing. Roger She was great. Chris She was fantastic, and you put it together so quickly. I mean, you really have a lot of talent behind this project. You just made it pop and shine. I’m grateful. Roger I really like that about putting out books. It’s not just about the writer writing solo in a solitary room somewhere, but there are a lot of people who are part of the whole project and are excited for it when it comes out. Chris That’s right. It’s a big production team. Roger Yeah. So, how did you get into this project? Why did you translate this book? Chris So that’s a great story for me. I’ve been studying Uchimura since about 2009. When I was working at a seminary, and I was able to take courses while I was working there as like staff. I took a course called Christianity in East Asia because that was always interesting to me. And when I did my master’s in East Asian studies, we covered some tangential aspects about Christianity in the Meiji period and how it influenced social movements, how there was a big missions movement that helped grow women’s education and the YMCA, things like that, but we never focused on Japanese Christian thinkers. So this course was the first time I was exposed to an actual Japanese Christian thinker who not only originated a number of writings but also had his own theological perceptions from a Japanese perspective that he wanted to add to sort of global Christianity. And he really thought that if Japan learned about Jesus and became more Christian, it would be a light to the world. So I thought that was an interesting entryway. Roger Okay, so using Western years, when are we talking about? Chris Uchimura lived from 1861 to 1930. He became a Christian around 1873 when he went off to Sapporo Agricultural College, which is now University of Hokkaido, one of the larger state schools. And when he became a Christian, he realized monotheism was the answer to a lot of his problems because he had such a strong religiosity as a kid and would bow to every shrine and every temple. And as he got older as a student, he really still held on to those beliefs. But when monotheism was presented to him, he really didn’t want to become a Christian. He was sort of pressured into it, but he went along with it primarily because he said, well, there’s only one God I need to worship, then I don’t need to worry about all the other gods. So that I thought was interesting because Japanese are famously known for having 8 million gods or something like that. Roger Okay, so for those who don’t know their Japanese history, this is like the very beginnings of Protestant church planting in Japan. Chris Yes. Roger So he’s one of the first of modern Christians. Chris That’s right. Christianity was banned from about 1609 to 1872. In the interim, in 1859, there was some missions activity but it was kind of underground. Uchimura was a part of the early generation of the different bands. There’s the Sapporo Band and the Yokohama Band and the Kumamoto Band in Kyushu. So these were sort of early Christian groupings. Uchimura was from up north. But yeah, he was active in the 1890s when he came back to Japan. He had studied abroad in America in the 1880s and sort of grew. He was always good at English, but he went to, Amherst College and then went off to Hartford Seminary before realizing— Roger Near Boston. Chris Near Boston, yes. Northeast. In the book, you’ll see a lot of references to northeastern literature and sort of abolitionist thinkers. He loved them. Roger Yeah, actually that was fun for me because I grew up near Boston, so a lot of the things he’s mentioning only people in Boston know. Like Mount Monadnock, a mountain I climbed with my dad. Chris Does it look like Fuji? Roger Well, it stands on its own and it is kind of conical, but it’s really short. It’s not a very tall mountain at all. It’s more like a tall hill. Chris There you go. So even better comparison to how much more grandeur Fuji has, which he keeps referring to. But yeah, he loved the northeast. In his other book that was written in English called How I Became a Christian, or Diary of a Japanese Convert, he talks about his experiences in the northeast. Roger How can you explain why Uchimura is important? Why should we care? That was a long time ago. Chris As one of Japan's earliest modern Christians—I mean, his collected works are 40 volumes. He was an important thinker for the time period. Not only did he write in a Christian vernacular of the time, he attracted a number of future authors who would become aware of Christianity, at least in terms of their own understanding of the world. Even if they didn’t become Christians, they embraced a partially Christian worldview or romantic worldview. So from a literary perspective, which is what my main focus of my academic work was on how he’s an important literary figure, but I knew that he was an important Christian figure. And for Japanese theologians in general, anybody who’s going to seminary knows who Uchimura is and has read him. Now, the reason this book is important is everyone suffers, right? Everyone has a hard time. We get sick. Our wives get sick. People die. People we love are gone in an instant. We don’t know what tomorrow is going to look like. We can lose our job. We can get canceled because of the things we say and do. Even if we’re speaking the truth, we get punished for it. Roger Mm-hmm. Chris Uchimura suffered for telling the truth as he saw it, and he was willing to take that on and be that lightning rod in a society that was quickly becoming anti-Western and anti-Christian. And especially in the mid-1880s when he was still in America, there was a big turn toward emperor worship and connecting the state to religion in a very strong way, and in the 1890s when the Imperial Rescript on Education came out and later the 1891 Constitution, they really pointed to the emperor as the Confucian father of the nation that everyone must worship and obey. And Uchimura’s like, “Look, I respect the emperor as much as the next guy. He is my sovereign, but I’m not going to bow down and worship him in that way.” And as a result, that made him become persona non grata. That turned him into an anti-patriot to like the worst of the worst, the most disloyal of the disloyal, and of course in a Confucian samurai heritage worldview, that’s terrible. Disloyalty is the worst thing, right? So Uchimura suffered as a result of his own public intellectual beliefs, and then as a result, he lost everything, and part of losing everything meant he had to reinvent himself, and so he became an author as part of that process. Roger One of my favorite parts of the book is in the afterword where he’s talking about when he was writing the book and an American missionary, came in and said, so Mr. Uchimura, what are you working on? And he’s like, well, I’m writing this book. And he’s like, oh, what are you translating? He’s like, no, I’m not translating. I’m writing it, my own words. And the missionary was, was surprised and like, how can you be doing that? I mean, because Christianity came from the West, what right do you have as a Japanese to write? That was the attitude of the time. Chris Yeah, it was a very culturally bound enterprise, reproducing Western culture, civilizing the world, so to speak. And many Westerners didn’t think Japan was civilized. They had no idea how civilized it was. Roger Yeah. And you were explaining to me earlier how he was trying to figure out what it means to be Japanese and be Christian because there wasn’t— Chris It’s an identity issue. Roger There wasn’t any literature at that time. They were only looking at translated Western literature. And so he was kind of delving into this to try to figure it out, right? Chris That’s right. When he did become a Christian, the amount of stuff they had at Hokkaido University or Sapporo Agricultural College was so small. The amount of things they had to work with were so small. They were just some tracts, a few— they had a Western Bible, they had some parts of the Bible translated that was still in process, and they had things from many different denominations, so they didn’t know what was what and which one to ally with. And he became a Christian through the Methodists, but in Sapporo you had a Methodist church and an Episcopal church, and he wanted to work with both, and sort of create an independent Japanese church in Sapporo, but there was really no way to do that. They had to make it up themselves. And when the Western missionaries who they borrowed money from got wind of this, they were like, “You have to give us all our money back because you’re not part of us anymore.” So they scrimped and saved and did everything they could to pay it back. So there is this sense that independence, Japanese theology from a Japanese perspective became his life’s work. Roger So Uchimura is part of the birth of the church in Japan. So to me, as a missionary here, it’s especiallyinteresting. This is the first time ever that this book is in English. Chris That’s right. Roger I mean, it was published in 1893. Chris Yes. Roger And it’s incredibly important to missionaries today, and yet there’s never been an English version. And you translated it from classical Japanese. Chris That’s right. Roger So it’s really difficult Japanese. Chris It’s really difficult. It’s a long process of learning to be able to parse all that out. There is a modern translation now, but the original I thought was best to go from and take it from Uchimura’s own words. Roger It uses a lot of characters that aren’t used anymore. You showed me your manuscript, which is a work of art, by the way, all your notes around all of his, all the earlier published version, but like, I don’t even know what to call that. I mean, just various characters that are… Chris Yeah, kyujitai. Most Japanese don’t read it. I was talking to some students earlier today at a campus here, just kind of explaining that this book’s coming out and what it’s about, and I think maybe one or two knew who Uchimura was, and they knew about this fukeijiken or this incident of disloyalty to the emperor, or lesè-majesté as they call it, but they said they’d never read him, and when I mentioned it’s all written in this kind of really classical style Japanese, they’re like, “Yeah, we don’t really read that.” Yeah, I imagine not. He’s still unknown, so we can also help people understand that you can get a modern Japanese translation too, but I think Americans especially who want to know more about Japan at that time and about sort of authentic Japanese Christians and just from the perspective of a very sensitive soul who loves God and is searching for answers to his pain. Roger Right, that’s what I love about this book. He’s not afraid to basically be cry out to God, Why are you allowing these things things? And trying to search for the answers as a Japanese person, not trying to look for pat answers, but asking in his context, really what’s going on, how can I apply to it? And it’s just so interesting? Chris Right? Because one of the most important questions any human being will ever ask is, who is Jesus Christ and why does he matter? Roger Right. Chris And Uchimura knew who he was and why he mattered, but in the midst of this sort of dark doldrums of the soul why Jesus really mattered wasn’t just a nice, you know, it’ll all be okay someday, and just being a Christian makes everything all right. No, it’s like, Lord, you are my God, and I’m imploring you to give me an answer and give me strength and understanding to get through this situation. Roger Okay, so now you touched on this briefly. It’s called Consolations of a Christian. Why is this book important to people who may have little interest in Japan? Chris Sure, well, it certainly is full of what we call classical allusions to both Japanese literature, nature, history, and culture that are written for a Japanese audience. So he wasn’t writing it for us. So as a foreigner looking in on that, we can get a glimpse on the conversation which Uchimura is having with his own people about Christianity. Roger And with himself. Chris And of course with himself, and with God, and all the other little demonic voices that are harassing him. Roger You know, one of the things I thought was really interesting about the book, you’ve mentioned to me in conversation just how there’s a number of places where he lists scripture verses, but he doesn’t print it out. Chris That’s right. Roger And you said it was your idea that perhaps it was because he was wanting people to open the Bible for the first time. Most of the people who read this book were not Christians. Chris That’s right. Roger Because he wanted people who didn’t know anything about Christianity, very few did at that time, to read this and become interested in the God of the Bible. And he really makes that clear at the end of the book, right? Especially on the last two pages. “We looked at different answers throughout this book, but it’s clear the Bible is going to offer these answers that you really are searching for. God has those answers. Don’t stop until you find those answers.” That kind of thing. Chris That’s right. All of his literature points back to that. He doesn’t waver on that one bit. And in fact, he devoted his life to becoming a journalist for a while. He wrote for the Yorozu Choho for about 5 years, which was kind of like a New York Post or a LA Times kind of magazine, a little bit sensationalist but very political. He was the English language editor of that for a number of years until he decided to quit that and start his own work, which was called Seisho no Kenkyu (the Study of the Bible). And it was a magazine that he put out, which was all his own reading, parsing, interpreting the Bible and applying it to daily life. Roger To the general public, right? Not only to churches or Christians, but to everybody? Chris A lot of people were reading this even if they weren’t Christian. They were curious. Consolations of a Christian was a bestseller. And then as a result, he became hired as a journalist, then those copies of Yorozu Joho were also circulating, and then Seishun no Kinkyu as well. So, he really did use the words that he wrote as a way of reaching people in an evangelical way and pushing them to look at the Bible. That’s what all his life was about. Roger Well, this book was very meaningful for me. The fact that he, in the lowest point in his life, that he would turn to writing, crying to God, and trying to bring the nation along with him to cry out to God. He didn’t fall into despair, but he gave that anguish to God. Chris Yes. Roger And that's just such an important message for all of humanity. Chris Yes. Roger You know, anywhere in the world, we all suffer. Chris That’s right. Roger And the fact that he writes a whole book addressing that and trying to help us turn to God through that is so important. Chris Yeah, because the Bible says God draws near to those who are suffering, and we suffer with Christ. But Christ was there with him in that suffering. In that moment, he knew it, but he had to put that anguish towards and use it for something. And that’s what’s really cool. He never wasted the experiences he had. He says it’s not my autobiography, but it’s a record of an authentic person who’s trying to struggle with being Christian. I think that’s gorgeous. Roger So I hope many of you who are listening to this will download this book, either buy the paperback, buy the hardcover, buy the ebook, go get the Kindle. It’s such a blessing that you’ve done this. Thank you so much. Chris Thank you so much for working with me and giving me the opportunity. Roger Yeah, so I guess we better get this party started. Chris Let’s enjoy this gathering around this table in many ways similar to what Uchimura would have done. Roger All right, so thank you for talking with us now. Chris Thank you. Thanks so much. Roger You’ve been listening to the Art Life Faith Podcast. You can pick up a copy of Consolations of a Christian by Kanzo Uchimura wherever you buy your books online. As we say in Japan, “Ja, mata ne!” We’ll see you next time. BUY “CONSOLATIONS OF A CHRISTIAN”

What if the whole point of your yoga practice was to prepare you to die well? In one of our favorite conversations of the year, Dr. John Campbell joins Harmony Slater and Russell Case for a third time — and goes somewhere we've never gone on the show. John is one of the few Westerners certified to teach Ashtanga by the Mysore lineage, finished the Fourth Series, and holds a PhD in Religion from Columbia. He co-founded the Contemplative Sciences Center at UVA and translates Sanskrit and Tibetan tantric texts with Prof. Robert Thurman. Today he teaches Vajra Yoga at Tibet House US in New York. Together they explore the Bardo — the Tibetan “in-between” of dying and rebirth — and how the same dissolution can be glimpsed through psychedelics, deep meditation, and moments of love or terror. Russell shares what an ayahuasca journey revealed about a lifelong fear of death; John recounts a 24-hour ceremony and the integration that mattered more than the medicine; and Harmony reframes asana as the building of a “diamond body” — a vessel strong enough to hold the energy that practice unlocks. They sit with hard, beautiful questions: Why would an enlightened being choose to be reborn? What is the “clear light mind”? Can you really care for someone without carrying them? And is a strong backbend the goal of yoga — or just the prerequisite? This is philosophy, dark humor, lineage, and tenderness in one sitting. Please note: this episode discusses psychedelics, addiction, and death, and is offered for educational and contemplative purposes only — not as medical advice or an endorsement of substance use. Links  Vajra Yoga at Tibet House US — tibethouse.us / thus.org  Newburgh Yoga Shala (upstate NY) with Bibi Lorenzetti: https://newburghyogashala.com/ Nepal pilgrimage with Corey Michael Bryant / @thespiritualpilgrim, Sept 27–Oct 7  Harmony & Russell's upcoming yoga + art + integration retreat — DM @harmonyslaterofficial   The Inner Rejuvenation Codes: https://harmonyslater.kit.com/inner-rejuvenation-codes-mc Join the Lightworker Mastermind:  https://harmonyslater.com/lightworker-mastermind FIND Harmony online: https://harmonyslater.com/ Harmony on IG: https://www.instagram.com/harmonyslaterofficial/ Finding Harmony Podcast on IG: https://www.instagram.com/findingharmonypodcast/ FREE Manifestation Activation: https://harmonyslater.kit.com/manifestation-activation

What if the whole point of your yoga practice was to prepare you to die well? In one of our favorite conversations of the year, Dr. John Campbell joins Harmony Slater and Russell Case for a third time — and goes somewhere we've never gone on the show. John is one of the few Westerners certified to teach Ashtanga by the Mysore lineage, finished the Fourth Series, and holds a PhD in Religion from Columbia. He co-founded the Contemplative Sciences Center at UVA and translates Sanskrit and Tibetan tantric texts with Prof. Robert Thurman. Today he teaches Vajra Yoga at Tibet House US in New York. Together they explore the Bardo — the Tibetan “in-between” of dying and rebirth — and how the same dissolution can be glimpsed through psychedelics, deep meditation, and moments of love or terror. Russell shares what an ayahuasca journey revealed about a lifelong fear of death; John recounts a 24-hour ceremony and the integration that mattered more than the medicine; and Harmony reframes asana as the building of a “diamond body” — a vessel strong enough to hold the energy that practice unlocks. They sit with hard, beautiful questions: Why would an enlightened being choose to be reborn? What is the “clear light mind”? Can you really care for someone without carrying them? And is a strong backbend the goal of yoga — or just the prerequisite? This is philosophy, dark humor, lineage, and tenderness in one sitting. Please note: this episode discusses psychedelics, addiction, and death, and is offered for educational and contemplative purposes only — not as medical advice or an endorsement of substance use. Links  Vajra Yoga at Tibet House US — tibethouse.us / thus.org  Newburgh Yoga Shala (upstate NY) with Bibi Lorenzetti: https://newburghyogashala.com/ Nepal pilgrimage with Corey Michael Bryant / @thespiritualpilgrim, Sept 27–Oct 7  Harmony & Russell's upcoming yoga + art + integration retreat — DM @harmonyslaterofficial   The Inner Rejuvenation Codes: https://harmonyslater.kit.com/inner-rejuvenation-codes-mc Join the Lightworker Mastermind:  https://harmonyslater.com/lightworker-mastermind FIND Harmony online: https://harmonyslater.com/ Harmony on IG: https://www.instagram.com/harmonyslaterofficial/ Finding Harmony Podcast on IG: https://www.instagram.com/findingharmonypodcast/ FREE Manifestation Activation: https://harmonyslater.kit.com/manifestation-activation

They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. — Acts 2:42 Have you heard of “personal space”? It's described as the amount of space a person feels is needed in order to relate to and live well with others. Personal space can differ by culture, situation, relationship, and personal preference. For an average Westerner, personal space is about two feet on all sides. Does this seem right and healthy to you? In some other cultures, the distance can be a bit less.Have you ever heard of “bee space”? Specifically, that is the space honeybees leave between combs in a hive. It's about 1/4 to 3/8 inch (6 - 9 mm)—a delicate balance of “enough room to move freely but not too much empty space,” according to sources on beekeeping. Bee space allows two bees to pass each other back-to- back and makes it possible for thousands of bees to live and work closely together. Smaller spaces are filled with propolis (“bee glue”), and larger spaces are packed with unneeded “burr comb.”Bees are at their best for life in the hive when they are in close quarters with each other. It's a matter of instinct, not choice.People have more choices in defining personal space. In Acts 2:42 the Spirit of God draws us into a “good and pleasant” space for being and thriving together as followers of Christ. Choose and commit yourself to living in this good space with each other. Holy Spirit, guide us to live in unity with our brothers and sisters in Christ. May we grow together faithfully in you so that others may come to know you also. Amen.

We come to our final game as we build up to Sunday's All-Ireland Senior Hurling Final. Saturday, July 4th was a day that will be remembered forever as Galway booked their place in the All-Ireland Senior Hurling Championship Final for the first time since 2018 with a stunning win over Cork at Croke Park. Galway started well, leading 1-4 to 0-3 after Darragh Neary goaled inside the first 10 minutes. The Tribesmen surrendered that lead when Alan Walsh raised a green flag for the rebels on 24 minutes, but the Westerner's stayed in touch going into half time 1-13 to 1-12 behind. Galway steered ahead down the stretch as nine points without reply with efforts from Cathal Mannion, Tom Monaghan, Conor Whelan, Gavin Lee and Ronan Glennon coupled with a second yellow card for Cork's Darragh Fitzgibbon saw Cork's grip on the game loosen. Conor Cooney rounded off the perfect afternoon for Micheal Donoghue's side as his goal in stoppage time giving Galway a 2-26 to 1-18 win.  The commentary of the game was by Sean Walsh, Cyril Farrell, Niall Canavan and Andy Coen.

Full Text of Readings Thursday of the Fourteenth Week in Ordinary Time Lectionary: 386 The Saint of the day is Saint Augustine Zhao Rong and Companions Saint Augustine Zhao Rong's and Companions' Stories Christianity arrived in China by way of Syria in the 600s. Depending on China's relations with the outside world, Christianity over the centuries was free to grow or was forced to operate secretly. The 120 martyrs in this group died between 1648 and 1930. Eighty-seven of them were born in China, and were children, parents, catechists, or laborers, ranging in age from nine years to 72. This group includes four Chinese diocesan priests. The 33 foreign-born martyrs were mostly priests or women religious, especially from the Order of Preachers, the Paris Foreign Mission Society, the Friars Minor, Society of Jesus, Society of St. Francis de Sales (Salesians), and Franciscan Missionaries of Mary. Augustine Zhao Rong was a Chinese soldier who accompanied Bishop John Gabriel Taurin Dufresse of the Paris Foreign Mission Society to his martyrdom in Beijing. Not long after his baptism, Augustine was ordained as a diocesan priest. He was martyred in 1815. Beatified in groups at various times, these 120 martyrs were canonized together in Rome on October 1, 2000. Reflection The People's Republic of China and the Roman Catholic Church each have well over a billion members, but there are only about 12 million Catholics in China. The reasons for that are better explained by historical conflicts than by a wholesale rejection of the Good News of Jesus Christ. The Chinese-born martyrs honored by today's feast were regarded by their persecutors as dangerous because they were considered allies of enemy, Catholic countries. The martyrs born outside China often tried to distance themselves from European political struggles relating to China, but their persecutors saw them as Westerners and therefore, by definition, anti-Chinese. The Good News of Jesus Christ is intended to benefit all peoples; today's martyrs knew that. May 21st-century Christians live in such a way that Chinese women and men will be attracted to hear that Good News and embrace it.Saint of the Day, Copyright Franciscan Media

Start Your Transformation Now  In this episode of The Jim Fortin Podcast, Jim opens a new series comparing North Korea's overt, state-mandated ideological conditioning — its real "Ten Principles for the Establishment of a Monolithic Ideological System" — to the covert brainwashing many Westerners experience through consumerism, nationalism, and religion. The difference, he argues, isn't whether brainwashing exists, but how visibly it's enforced.  Jim details North Korean practices like mandatory portrait care and weekly self-criticism, then shows how Western consumerism and the need to feel "good enough" condition people just as thoroughly, only without coercion. His goal: separating listeners' true identity — their consciousness — from the conditioned "container" of the body and ego.  This first episode in a multi-part series is an essential starting point for anyone ready to question who they really are.  What You'll Discover in This Episode:  (00:00) The hidden link between North Korea and the West — Jim reveals that the only real difference between a brainwashed North Korean citizen and most Westerners is the name and method of the conditioning.  (05:18) Who gave you your thoughts? — Jim challenges listeners to question who actually taught them their fears, preferences, and even their own name.  (14:31) Inside North Korea's Ten Principles — Jim details real mechanisms like mandatory portrait care and weekly self-criticism as a mirror for subtler Western conditioning.  (19:49) Consumerism as covert brainwashing — Jim traces his own teenage desire for Polo shirts to a culture that uses advertising to convince people they're incomplete.  (28:22) Who chose your reality? — Using a scene from The Devil Wears Prada, Jim shows how decisions we believe are our own were often shaped long before we could choose them.  (30:17) You are consciousness first — Jim reveals the series' foundational truth: listeners are consciousness that inhabits a body, not a body that has consciousness.  Listen, apply, and enjoy!  Transformational Takeaway  Most of us believe we are free-thinking, autonomous beings, but the truth is that nearly every thought, preference, and fear we carry was downloaded into us by family, media, culture, and society long before we were old enough to question it. Recognizing this isn't a cause for despair — it's the first step toward real freedom. The body is a container, conditioned and shaped by the world around it, but the listener is not that container; they are the consciousness, the life force, that inhabits it. Reclaiming that truth is where authentic power begins.  Let's Connect:  Instagram | Facebook | YouTube | LinkedIn  LIKED THE EPISODE?  If you're the kind of person who likes to help others, then share this with your friends and family. If you have found value, they will too. Please leave a review on Apple Podcasts so we can reach more people.  Listening on Spotify? Please leave a comment below. We would love to hear from you!  With gratitude, Jim 

Sharon comes together with Mark Epstein to remember the life of dear friend and colleague, Robert AF Thurman, for episode 290 of the Metta Hour. Robert AF Thurman (August 3, 1941 – June 16, 2026) was an American Buddhist author and academic who wrote, edited, and translated books on Tibet, Buddhism, art, politics, and culture. He was the first Westerner to be ordained as a Tibetan Buddhist monk by His Holiness the Dalai Lama and was the Je Tsongkhapa Professor of Indo-Tibetan Buddhist Studies at Columbia University before retiring in 2019. He was the co-founder and president of Tibet House US in New York, New York, and Menla Retreat in Phoenicia, New York. In the Tibetan Buddhist tradition, there is a 49-day period of mourning after an individual dies, which is considered a transitional “bardo” time. This is a time to honor the individual and support them as they transition into their incarnation through ceremonies, offerings, and prayers. In that spirit, Sharon and Mark Epstein come together to share stories and reflections about Bob after his unexpected death. Mark Epstein, M.D., a psychiatrist in private practice in New York City, is the author of a number of books about the interface of Buddhism and psychotherapy, including “Thoughts without a Thinker” and “Going to Pieces without Falling Apart.” His latest work, “The Zen of Therapy,” was published in 2022 by Penguin Press. He has been a student of Vipassana meditation since 1974.This episode also includes an excerpt of an archival recording of Sharon interviewing Bob from 2021. Originally aired on the Metta Hour in celebration of Bob's book “Wisdom is Bliss,” this recording includes some classic zesty-Bob-banter with Sharon, as well as some wonderful teachings. The recording closes with Bob leading a guided meditation."When we opened the Insight Meditation Society in 1976, we discovered we had a near neighbor, about 40 minutes away in Amherst, MA: Professor Bob Thurman. I've felt so lucky to know him as a friend, to have the chance to teach with him through the years, and to collaborate with him on a book, “Love Your Enemies.” Though he was widely known as a dedicated scholar, I was always most struck by Bob as a person of faith in the best sense of the word— faith in each of our potential, in the very real possibility of freedom, in the blessings of lineage and the enormous gifts of people like HH Dalai Lama to the world. Before the sudden, unexpected news of his passing, I noted how much content he was putting on his Substack, what seemed to me almost like a drive to help as many people as he could, to remind us all of hope in these very troubled times. His impact on so many people and the light he spread is so clear right now." - SharonPlease join us as we celebrate and honor a dear friend and dharma teacher who filled our lives with such joy, wisdom, and laughter.Additional ResourcesLearn more about Robert AF Thurman's life and work right here. Read some of the tributes for Bob right here and via Tricycle Magazine. Tune in to the weekly prayers for via the website for Tibet House US right here. Learn more about the book Bob and Sharon co-wrote, “Love Your Enemies” originally released in 2013 with a tenth anniversary edition release in 2023 in hardcover and ebook formats.Related Metta Hour EpisodesEpisode 107 Robert Thurman and Mark Epstein recorded live at Tibet House in 2018, released in the Metta Hour in 2019.Episode 164 Robert Thurman interview on the Metta Hour (partially included in today's episode), released in 2021.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This Land is Your Land by Beverly Gage is a road-trip through the past (and present) alongside an award-winning historian. Beverly joins us to talk about human migration, nostalgia, historical conservation, J. Edgar Hoover and more with host Miwa Messer.  The Westerners by Megan Kate Nelson is a fascinating portrait of the American West. Megan joins us to talk about defining the frontier, historical figures, cowboys, identity and more with host Miwa Messer.  Listen in as these authors speak separately with Miwa Messer, host of Poured Over. This episode of Poured Over was hosted by Miwa Messer and mixed by Harry Liang.        Featured Books (Episode): This Land Is Your Land: A Road Trip Through U.S. History by Beverly Gage G-Man: J. Edgar Hoover and the Making of the American Century by Beverly Gage The Hemingses of Monticello: An American Family by Annette Gordon-Reed How the Word Is Passed: A Reckoning with the History of Slavery Across America by Clint Smith Never Caught: The Washingtons' Relentless Pursuit of Their Runaway Slave, Ona Judge by Erica Armstrong Dunbar American Scoundrel: Roy Cohn's Dark Journey from Joe McCarthy to Donald Trump by Kai Bird and Susan Goldmark The Westerners: Mythmaking and Belonging on the American Frontier by Megan Kate Nelson On the Banks of Plum Creek by Laura Ingalls Wilder The Three-Cornered War: The Union, the Confederacy, and Native Peoples in the Fight for the West by Megan Kate Nelson Thousand Pieces of Gold by Ruthanne Lum McCunn Bad Land: An American Romance by Jonathan Raban

What if manifesting isn't about thinking harder, but about feeling safe enough in your body to receive what you want? In this special episode of Why Isn't Everyone Doing This?, the tables turn. Emily Fletcher becomes the guest on her own show, interviewed by her best friend Layla Martin, a Stanford graduate, longtime Ziva Meditation student and one of the most respected tantra teachers in the world. Layla pulls back the curtain on the making of Ziva Meditation and Ziva Magic, a body of work she helped inspire, and the two dive into why traditional meditation fails most modern people, why householders were never meant to meditate like monks, and what it really takes to become a vibrational match for your own desires. Emily shares the real story behind Ziva Magic's birth, a 2020 divorce, a profound medicine journey and the years she spent studying under Regina Thomashauer, and lays out her three-step manifesting formula: Visualize, Alchemize, Magnetize. In this episode, Layla and Emily explore: Why Ziva feels like a permission slip, and why thoughts were never the enemy of meditation, effort is The Vedic distinction between monks and householders Why denying your nature, in meditation or sexuality, creates the same kind of dissonance Why "we meditate to get good at life, not to get good at meditation" The true cost of stress: 90% of doctors' visits, according to Harvard Medical School Adaptation energy, and how it builds the capacity to thrive amid constant change The four aims of a spiritually realized householder: artha, kama, dharma and samadhi The unfiltered origin story of Ziva Magic The three-step formula: Visualize, Alchemize, Magnetize Alchemize explained: the heroine's journey and inner child work Magnetize: creation energy, sexual energy and the cosmic restaurant of manifestation Key Moments: 00:00 – Emily flips the mic and introduces her best friend and today's host, Layla Martin 1:45 – Why this conversation matters right now, and the invitation to Magic Maker 4:32 – What sets Ziva Meditation apart from every other practice 6:02 – The number one piece of feedback: Ziva feels like a permission slip 7:36 – Householder vs monk, the framework most Westerners have never heard 9:22 – Why denying your nature creates dissonance 10:58 – "We meditate to get good at life, not to get good at meditation" 19:09 – The true cost of stress, per Harvard Medical School 26:31 – Adaptation energy and Emily's extraordinary capacity 29:19 – The four aims of a spiritually realized householder 32:46 – The real origin story of Ziva Magic 37:29 – The three-step formula: Visualize, Alchemize, Magnetize 41:14 – Alchemize explained: the heroine's journey and inner child work 45:04 – Magnetize: creation energy and the cosmic restaurant of manifestation ✨ Magic Maker is officially open for registration. Three days. Totally free. Jul 16, 21 & 23. Join Emily live for three days of activations, tools and community designed to help you access the field, dissolve your invisible cages and become a frequency match for what you're calling in. Register free: magicmaker.zivameditation.com

 A new book, "The Westerners: Mythmaking and Belonging on the American Frontier," weaves together the stories of seven historical characters as they crisscross the American West in the 1800s. Some of them, like Sacajawea, you'll recognize. Pulitzer-finalist Megan Kate Nelson says there are others we should know more about but just don't. We discuss why setting Western history straight is so crucial to the American project. 

Audio Transcript Everyone, it is so good to be with you all. My name is Zeke Wetstein, and I've been here at Red Village for going on about seven years now. So my wife and I, we weren't married then, but started coming to Red Village in our first years of college at uw. And now Cassie, who's over there, and I are both on staff with InterVarsity at UW Madison, and we work with college students to help them to encounter Jesus and to learn what it means to follow Jesus with their whole lives in college and for the rest of their lives. So we help lots of Bible studies, lots of evangelism to take place on campus, but, like, right now, we're in the thick of summer, so all the college students are home. It's kind of hard to believe that we're already almost through with June. So happy late Father's Day to all the fathers in the room. I actually got to celebrate my first Father's Day last week, so baby Howie is over there now. I have celebrated Father's Day for my father before, don't worry, but it's my first time as a father. It's a joy to get to preach to you all this week and bring you the word. But first, I have a story for you. The Qing Dynasty ruled China beginning in the 1600s. And although it was still an empire by the 1800s, it was a shadow of what it once was. With the massive population growth, increased government corruption, famine, poverty, and many other woes, the once shining empire was beginning to crack. The west helped to further break down that empire. Western Europe wanted tea, silk and porcelain, but China yet had no need for any Western goods. So Britain found themselves pouring silver into China to get the things that they desired, but with nothing being bought from them in return. And any economist you could probably ask will about this too, could tell you that this economic plan is not going to work long term. So the British solution was to grow opium in British controlled India, smuggle it into China, and then have a naturally recurring demand through the opioid addiction that would ensue among the Chinese population. Now the British had a reliable means of regaining their silver in trade. The British would smuggle in opium, get paid, and then use that money to buy tea and silk and porcelain, the things that they wanted. China, however, saw the way that this influx of opium was socially destructive, draining the economy and corrupting their population. However, the Qing Dynasty tried to put a stop to the opium being brought in by the British. The British responded in full force, bringing in their navy to force the Qing Dynasty to sign a treaty putting the British in control of trade and of Hong Kong. Hudson Taylor was born in England in 1832, and although born into a Christian family, it is only when he turned 17 that he came back to faith and decided to follow Jesus with his life. He also felt God's call to go to China as a missionary. However, he wanted not only to bring the Gospel to the people of China, but to serve them as well. So he spent the next few years training to be a doctor. And so it was in 1853 that Hudson Taylor journeyed into China, and we must remember his context. He traveled to a country that received him as a foreigner, someone who was part of this opium crisis, part of the wars brought against them, part of the forced trade deals. He came into China being seen as a Westerner who had only selfish intentions and desired nothing good for China or for her people. He was also walking into a missionary culture that showed very little interest, care, or respect for Chinese culture. But this is how he engaged. For the first six years in China, he, like all the rest of the missionaries, dressed like Western Europeans and stayed only in the coastal cities. It was during this time that he fell into extreme loneliness and hardship. Hudson Taylor continued to use his skills as a doctor to help the people of China, but found his witness to be not bearing much fruit and felt totally isolated by the language and cultural barriers. In his deep loneliness, lack of missional fruit, and social ostracization by the Chinese people, he began to reflect on how he and the other missionaries had been engaging, or rather not engaging, with Chinese culture, and how the inland parts of China, which contained the majority of the population, were almost totally unreached by the Gospel. As he continued to struggle, he also became sick and eventually had to travel back to England in 1859, in the midst of the Second Opium War that was wreaking havoc on China. So we're going to leave our our story of Hudson Taylor and the Qing Dynasty here. For the moment, we're leaving him. He's a passionate follower of God who saw a people in need who were being oppressed by his own people. But his efforts to help them resulted in little fruit and in him being beaten down and worn out. So over the course of this summer, we have been studying the life of Moses. A few weeks ago, Aaron opened our series by showing us the end of Moses life. Aaron helped us to see who Moses would become. Moses as the leader of all of the people of Israel, leading them out of Egypt through the wilderness, helping to deliver God's law to them and bring them to the promised land. Wes then brought us the story of Moses birth. So we backed it up to the beginning. He helped to preach the story of God's hand in Moses early life. How God used faithful women to save Moses and bring him up in Pharaoh's own household. Will then gave us a double header. Preaching on Moses fleeing and then encountering God with the burning bush. So for those of you who are very familiar with the Prince of Egypt, this is all taking place after Moses races through the streets of Egypt on a chariot. As a teenager we didn't cover that passage in our sermon series. So Will helped us to see how Moses murdered an Egyptian in an effort to try and help his people, the Hebrews and then in fear ran away into the wilderness. God then met him through the burning bush, revealed himself to Moses and told Moses that he was chosen by God to be sent to to free the Israelites from their slavery in Egypt. Then two weeks ago we had Rob Fisher Premium Mitch is kind of like Rob Fisher, but with more stories and less ads. And he preached on God's equipping of Moses. He helped us to see every time Moses was nervous or anxious or had a reason he couldn't go, wasn't the guy God helped to prepare him and send him. Then the passage right before this one, which we didn't actually get to cover last week. So chapter four 18 through 31 is all about Moses return and this commissioning by God on Moses. So as we're leading into our passage today, what's going on is God is sending Moses back into Egypt. God is sending Moses to be the person to free his people from slavery and to bring them into the promised land. Right before our passage, Moses speaks to the elders of the people of Israel and shares the words and the signs that God gave to him to prove to his people that I am is bringing his people out of Egypt. And the people, the elders of Israel became excited and were on board with this escape plan. Very excited for what God is going to bring through Moses. So our full ark as we're leading into our passage, Moses birth and redemption. Then we see his fall and his fleeing from Egypt. We see his appointing by God, his equipping by God and then finally his commissioning as he is sent back into Egypt. Alright, so our passage for today is Exodus chapter 5. We'll be going through the entire chapter. You can follow along with me in your Bibles. Exodus 5:1 23. Afterward, Moses and Aaron went and said to Pharaoh. Thus says the Lord, the God of Israel, let my people go, that they may hold a feast to me in the wilderness. But Pharaoh said, who is the Lord that I should obey his voice and let Israel go? I do not know the Lord, and moreover I will not let Israel go. Then they said, the God of the Hebrews has met with us. Please let us go a three days journey into the wilderness that we may sacrifice to the Lord our God, lest he fall upon us with pestilence or with the sword. But the king of Egypt said to them, moses and Aaron, why do you take the people away from their work? Get back to your burdens. And Pharaoh said, behold, the people of the land are now many, and you make them rest from their burdens. The same day Pharaoh commanded the taskmasters of the people and their shall no longer give the people straw to make bricks as in the past. Let them go and gather straw for themselves. But the number of bricks that they made in the past, you shall impose on them. You shall by no means reduce it, for they are idle. Therefore they cry, let us go and offer sacrifices to our God. Let heavier work be laid on the men that they may labor at it and pay no regard to lying words. So the taskmasters and the foreman of the people went out and said to the people, thus says Pharaoh, I will not give you straw. Go and get your straw yourselves wherever you can find it, but your work will not be reduced in the least. So the people were scattered throughout all the land of Egypt to gather stubble for straw. The taskmasters were urgent, saying, complete your work, your daily task each day as when there was straw. And the foreman of the people of Israel, whom Pharaoh's taskmasters had set over them, were beaten and were asked, why have you not done all your task of making bricks today and yesterday as in the past? Then the four men of the people of Israel came and cried to Pharaoh, why do you treat your servants like this? No straw is given to your servants, yet they say to us, make bricks. And behold, your servants are beaten. But the fault is in your own people. But. But he said, you are idle. You are idle. That is why you say, let us go and sacrifice to the Lord. Go now and work. No straw will be given you, but you must still deliver the same number of bricks. The foreman of the people of Israel saw that they were in trouble when they said, you shall by no means reduce your number of bricks, your daily task. Each day they met Moses and Aaron, who were waiting for them as they came out from Pharaoh. And they said to them, the Lord look on you and judge. Because you have made us stink in the sight of Pharaoh and his servants and have put a sword in their hand to kill us. Then Moses turned to the Lord and said, O Lord, why have you done evil to this people? Why did you ever send me for? Since I came to Pharaoh to speak in your name, he has done evil to this people. And you have not delivered your people at all. Please pray with me. Jesus, we thank you for your word. We thank you for this story in the life of Moses. Please help give me words to speak. Please help give us hearts to receive the truth that you have for us in this passage. Jesus, we just pray that you would help us to be transformed by this word and to be encouraged as we are sent into the world from here. Jesus name. Amen. All right, so you can keep your Bibles open and follow along in the text as we work through this story today. So in our first two verses we see Moses and Aaron's first petition and then Pharaoh's response. There isn't much to their petition, but they do begin by proclaiming that it is the Lord, the God of Israel, who has sent Moses. This isn't just the desires of men, but the desires of God. And the other main thing to note is Moses doesn't ask. His words, or rather what the Lord sends him to say, are a command to Pharaoh. Moses comes before one of the most powerful, if not the most powerful ruler in the world and demands that he let his slaves go free to worship the one true God. And I think it can be easy to overlook the courage of Moses here. This is great things faithfulness on his part. Pharaoh, however, looks at these two Hebrews and doesn't see or acknowledge that they come with the authority of God to command him. Instead, Pharaoh sees two pathetic men who belong to the race he has oppressed and enslaved. He mocks the Lord, shows none of the respect, honor or obedience due his name, and refuses to agree to the demand of the Lord that Moses brought before him. He treats the command of the Lord given to him as a request that he denies. Then in verse three, we see Moses reiterate their ask, but with a warning. And interestingly, Moses chooses to warn not of the judgment that God promised to bring upon Egypt. If Pharaoh refuses to listen, but warns of God's judgment on the Hebrews. And Pharaoh responds to this in full force. He first reprimands Moses and Aaron for taking the people away from their work. Probably referring to the way that Moses helped to rally the people with the words and signs God gave him. Then he doubles down. Not only does he send them back to their work, which seems to be brick making, but he makes their burden in enslavement worse, requiring them to find their own straw to make bricks, essentially doubling the work while requiring the same amount of output. You shall by no means reduce the number of bricks required in the past. Pharaoh then clarifies himself. He says that the reason that he is making the burden of the Hebrews heavier is because they are idle. Essentially, Pharaoh is saying that his slaves still have enough spirit in them to desire freedom. They still have enough spirit in them to desire to worship the Lord. And Pharaoh wants to crush that remaining spirit with his increased burden. And so what we see in the next few verses is probably exactly what Pharaoh hoped to accomplish among the people of Israel. First, the taskmasters, who are the Egyptian slave drivers, and the foreman, who are the Hebrews set to manage the other Hebrews. They proclaim Pharaoh's degree to the people. I will not give you straw. Go and get your straw yourselves, wherever you can find it, but your work will not be reduced in the least. And so the people scattered, trying to accomplish their impossible task. Though the taskmasters urged, the Hebrew slaves were unable to complete this impossible task. And so the Israelite foremen were beaten and questioned about their failure. So the foreman then went to complain to Pharaoh. And Pharaoh helped to complete his plot to crush the Israelite hope for freedom. He puts the blame of their increased burden on the request of Moses and Aaron. So it's over the course of these first 19 verses that Pharaoh in his shrewdness has taken the excited and faithful worship filled Israelites who are yearning for freedom. And he makes them turn against the very people who God has used to promise to bring them that freedom. Pharaoh has successfully broken the Israelites and pitted them against Moses. Then in verses 20 and 21, the angry people of Israel confront Moses and Aaron. And in some ways they try to call down God's judgment on Moses for what has happened to the Israelites. They show their anger and most of all they show that they don't think this was part of God's will. They're condemning the actions of Moses and Aaron that they took to try and free the Israelites. And Moses doesn't respond to the complaints of the people against him, or at least not in what we see. But he turns to God and like Adam in the garden, he blames God for everything that has happened. He questions why he has been sent and accuses God for not fulfilling his promises. God why have you done evil to this people? Why did you make their burdens worse? Why did you send me on this stupid quest to do scary things just to make everyone hate me? God, you said you would free your people, but all you've done is make everything worse. If I knew you were just going to make my life and everybody else's life miserable, I never would have come. And that's where our passage ends for this week. It feels like kind of a strange way to end the story, and it's not a very happy ending. In fact, really, we're only looking at a partial story. We get to see the beginning and the conflict, but no real resolution. We begin our passage in a tough spot. We see an enslaved nation, but there's hope. But we're ending with a harshly enslaved nation with crushed spirits, internal turmoil and rejection, and anger towards God. Now, as those of you in the aforementioned group who have watched the Prince of Egypt know, things do turn around and they do eventually get out of Egypt. We will even begin to see this happen next week in Exodus chapter 6, where God responds to Moses statement and questioning of God. But for today, I want to spend some time to look at this partial narrative and see what we can learn from it. It's kind of this question of like, what if? What if this is where the story ended? What if God isn't going to keep his promises and now everything is just worse? So Marvel, the superhero movie making machine, released a show a few years ago called what if? Where they took stories of some of the favorite characters and put a what if twist on them, like what if Black Panther became Star Lord? Or what if basically everybody turned into zombies? It allowed them to explore the impacts of extreme possibilities and decisions on the Marvel Universe. And I think that it's a helpful way for us to examine this story arc in Exodus. Not what if Moses became a zombie? Or what if Moses became Captain Jerusalem? But what if this was the end of the story? What if this was more of how the story of our faith went? Just like how we see pieces of our story from today. In Hudson Taylor's life, we see pieces in another story. 2000 Years ago, Jesus was sent to an oppressed people. He came down to Earth being born in the likeness of men to a virgin name Mary. He was sent to a people oppressed by sin and by death to mankind. And he lived a perfect life. He began his ministry and he preached to the people. The spirit of the Lord is upon me because he has anointed me to proclaim good news. To the poor. He has sent me to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed and to proclaim the year of the Lord's favor. And the people responded with excitement, or at least many of them did. They followed him by the thousands, watching him perform miracles, cast out demons, heal the sick and crippled. They listened to him teach, and they watched him as he lived out his ministry for three years. But then the unimaginable happened. The tension and the threats against him reached a climax. And one of the men closest to him betrayed him. Another of his closest followers denied him three times. And he was handed over by the leaders of the very religion he claimed to be God of to pagans so they could murder him under false accusations. And so this Jesus of Nazareth was nailed to a cross, the worst, most humiliating form of capital punishment possible. And the accusation hurled against him. That sums up the question being asked by so many. Someone called out against him. He saved others. Let him save himself. If he is the Christ of God, his chosen one, if he really is the Son of God, he will save himself. If God is really at work in this man, if he is the Son of God, he surely won't die like this. But he did. Jesus died on the cross and was buried in the tomb. I'm sure Peter, James and John and the others were asking the same question Moses did in our passage today. Why have you allowed things to go this way? Why did you choose us and ask us to leave everything behind if it's just for things to end up like this? You came and you proclaimed freedom for all people who believe. But now you're dead and no one is free. And so here lies the greatest what if of the Christian faith, probably the greatest what if in all of history. What if that was the end of the story of Jesus? Well, then everything else, everything our lives as Christians are built on, is meaningless. We are wasting our lives following a man who couldn't even save himself. But that's not the case, for Jesus Christ has risen from the dead. He is alive. His plan wasn't to save himself from dying on the cross, but to die on the cross so we all could be saved from our slavery to sin and death. And he proved he had the authority to free us by not staying dead and by rising from the dead three days later. And this is such good news. As Christians, we believe in a God who keeps his promises, who has the power and authority to do everything that he says he will. Our God has Power over every other ruler, nation, spiritual power or false God. He demonstrated that in the story of Moses through the ten plagues he brought against Egypt, bringing about the freedom of Israel. He showed that by bringing them to the promised land. He showed that by David's rule as king, defeating all his enemies. He showed that by bringing the exiles back to Jerusalem in Ezra and Nehemiah. And most of all, he showed that in the life, death and resurrection of Jesus Christ our Lord. So that leaves us with the question that I hope everyone here who doesn't yet follow Jesus with their whole life will deeply consider. What if all of this is true? What if Jesus really is who he says he is? What if you say yes to following Jesus? Now get back to our passage. So what if Moses let the story end here in Exodus 5? What if he refused to believe that God was a God who fulfilled his promises and has power and authority over even the Pharaoh of Egypt, someone who considered himself to be a son of the gods? Well then Moses would not be the person God would use to set his people free. God would still accomplish his accomplish his plans and purposes how he wills. And if Moses let his story end in Exodus 5:23 where we left off today, his story might be over, but God's story would not have been. Even if Moses doesn't believe God is in control and has power and authority over all things, it is still true. We don't ever need to ask what if God doesn't answer his promises? Or what if God doesn't fulfill his plans and accomplish his purposes? Because we know he will and we know he does. We see that in Jesus and we see that all throughout the Bible. Moses continues to wrestle with this throughout his whole life and leadership. He continues to question God when things go wrong and to doubt. But he also grows in his trust and faithfulness. And every time he stops and asks what if of God, he still continues to choose to follow God. Aaron preached on the end of Moses life a few weeks ago and we know that although there were many bumps along the road, Moses story ended with him walking with God. Despite all the what ifs along along the way, in the end he is counted among the righteous. So let's loop back to our first story. Hudson Taylor we left him in a rough spot. Ministry was hard. Most of the nation of China was unreached by the Gospel. He wasn't accepted by the people of China and is now back in England recovering from severe illness. He probably asked the question, what if I don't go back? What if this is the end of my story. When he was 17, he strongly felt sent by God to the people of China. But now that reality is setting in, the what ifs feel a lot bigger and more tempting to give into. But he didn't. Well, in England, Taylor translated the New Testament into Chinese and founded cim, the China Inland Mission. An organization dedicated to recruiting missionaries to live like locals, travel inland and witness to unreached peoples in China. He then returned and in all the difficulty continued to trust in God. He wasn't trusting that God would make his life great or that he would have a comfortable and healthy life, but trusting that as a Christian he was sent by God to make disciples of all nations and that this is Jesus way of life and it is the best life. Taylor's wife died and he suffered many other hardships. But in each what if moment he pressed into his ministry. CIM continued to grow and reach more and more of the lost in the China. Proclaiming the gospel everywhere and seeing lives be transformed. CIM and Hudson faced much more persecution, the deaths of many missionaries and much opposition. And still the gospel went forth. In each moment of doubt, Hudson Taylor continued to say yes to Jesus invitation to be a witness to the lost. The way Hudson Taylor responded to the what ifs led to thousands of people becoming Christians in China. It led to the unreached peoples of inland China receiving the gospel. It led to missionaries living among the people they were witnessing to and the founding of an organization that completely changed the spiritual climate of China. CIM is now known as omf Overseas Missionary Fellowship and Organization. Organization that still exists today to bring the gospel to unreached peoples in all of East Asia. So what if Hudson Taylor had let his story end in England in 1859? Well, large parts of China would have been unreached with the gospel. God could still have used someone else. But Hudson's meant yes. Hudson saying yes in that what if meant that he got to be the one used by God to accomplish his purposes for that time in China. So it's great that Moses and Taylor were both faithful in their what if moments. But what does that look like for us anytime we find ourselves in a spot considering if some aspect of following Jesus is worth it. We are in a little what if moment and those add up that might be with areas of holiness. Gossiping with others because it's fun, everyone else is doing it. It helps you to engage and fit in with your friends. Really in that moment we're saying what if Jesus call to gossip isn't what's best? Or what if Jesus call to not be drunk or sexually pure or to love those who hate us isn't the best way to live, especially in a place like Madison. It's pretty easy to hate those we disagree with in today's culture. I think one of the ways that I wrestle with this a lot is with money. Cassie and I try to give generously, but it is so easy for me to not think about the money that God has given to us and how it could be used. We have the things that we give to and we put those things first. But I can easily become entitled to the rest of my money and not take a step back to think how I could use it for his kingdom. Instead of make some part of my house nicer or buy something I've been wanting for a while, I need to step back and ask what if God's desire for me to use my money for his kingdom is the better way to live and then decide if I'm actually going to live that out and figure out what that means. In times past when we have done this well, it's meant giving money we saved for a vacation to something better, or giving away cars that would have been nice to have or to sell, or using date money to take a friend we were trying to share Jesus with to a sports game. We still fail at this a lot and I often catch myself not believing that Jesus way is best and wanting to use the rest of my money for me. Another huge one for all of us is with our call to share the gospel. Hudson Taylor took this very seriously. So should we? It's really easy for me to let date nights with my wife or house projects or comfort or just my busyness in general get in the way of this one. What if Jesus didn't really mean for all of us to share the gospel? Or what if it's not going to do anything anyway? None of my friends or neighbors will ever believe they're too far gone. Jesus calls each and every one of us who call ourselves Christians to be ambassadors of his gospel to the people around us, and we need to actually live that out. When we seriously try to live out the full call of a Christian, we will be faced with difficulties and lots of what ifs. If you use your money missionally for God's kingdom, you will have less money to spend on yourself and you might find yourself asking what if this isn't better? If you really are trying to witness to your neighbors and the people around you, you might be in awkward situations. You might get anxious, you'll probably have people dislike you, and you'll definitely have less time to spend doing whatever you want to do. You'll definitely have less time to spend doing whatever you want to do if you're using it to love your neighbour well. And you'll probably ask, what if this isn't the best way to live? That's what Moses asked. Why did you ever send me? What if trying to go to Pharaoh isn't the best thing for your people? What if obeying you and speaking before Pharaoh wasn't a good decision? One thing that I can assure you, God's plan for Israel was far better than for them to remain in slavery. Jesus way is better. God keeps all his promises and as creator of all things, he has designed not only us, but the best way of life. And we should be faithful in those what ifs to follow him, even when we don't understand or experience it in a way that makes sense to us. So Moses was stuck in a what if at the end of our chapter. The Israelites are stuck in a what if at the end of our chapter. And then we'll resolve that next week. But for all of us, I have only one application point as we consider where we might be falling short in our what ifs in not living life fully in the truth that Jesus way of life is the best way and the only good way. So I want you to actually write down this question and in your car, on your way home or after church or at some point later today, I want you to discuss this question with your spouse or a Christian friend. Where am I not trusting that Jesus plan is best? Where am I not trusting that Jesus plan is best? And as you discuss that, I want you to decide like what are those what ifs that you're living in right now? And then decide on something to actually do about it. Over the next few weeks, we will get to see what Moses does. We'll get to see how Moses responds in these what ifs. Let us all as Red Village, trust Jesus and follow him in all of our what ifs Also. Please pray with me, dear Jesus, Heavenly Father, we thank you that you keep all your promises. God, we thank you that you have power and authority over all people, all rulers, all spiritual powers. Jesus, we thank you that we can trust you that you will fulfill all of your promises. We can trust you that your way of life is the best way. Jesus, please help us in our what ifs. Please help us as we're doubting that your way is the best way to press in. Lord, in our conversations, help to reveal the ways that we aren't trusting you and your plan for our lives. Help us to follow you more, to trust you more, and to live our lives more conformed to Jesus. Jesus, please bless these conversations and give us wisdom in how we should live. We thank you for your word and we thank you that we get to gather here this morning. Pray all these things, in the name of the Father, Son and Holy Spirit, amen. The post Making Bricks Without Straw – Exodus 5: 1-23 appeared first on Red Village Church.

Lux Radio Theatre - The WesternerBecome a supporter of this podcast: https://www.spreaker.com/podcast/harold-s-old-time-radio--4206392/support.

Today on the show, we learn more about how Wyoming has become a top state to register businesses. We talk to the author of a book that traces the histories of seven overlooked and misunderstood Westerners. Plus, America's 250th is coming up. Celebrations are happening statewide, including Cheyenne. Those stories and more.Love WPR's reporting? Sign up for our newsletters to get our stories delivered right to your inbox here: http://bit.ly/4dzuaq1

In this episode, Kenny and Jay are joined by Ryan Callaghan—CEO of Backcountry Hunters & Anglers, lifelong Westerner, hunter, and fierce public lands advocate—for a wide-ranging discussion on some of the biggest conservation battles happening right now. Ryan breaks down the controversial Oregon PEACE Act (Initiative Petition 28), a ballot measure that could criminalize hunting, fishing, trapping, livestock practices, pest control, potentially devastating rural economies, wildlife management, and generations of outdoor heritage in the state.He also dives into the fight over Minnesota's Boundary Waters, where efforts to open lands upstream for sulfide mining threaten one of America's most iconic wilderness canoe areas, pristine waters, and the recreation economy it supports.Plus, Ryan shares insights on wilderness in the West, shifting animal patterns and migrations, habitat challenges, public lands policy, and everything in between—from practical conservation wins to the cultural importance of hunting and fishing as tools for wildlife management.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Zuby is a British rapper who spent his childhood on a Saudi Aramco compound—a sprawling corporate community complete with schools, recreation, housing, and services. We discuss what it was like growing up in a place where one company effectively functioned as the local government, and whether company towns deserve their bad reputation. Then the conversation takes an unexpected turn. Having also lived in Dubai, Zuby reflects on how one of the world's most diverse and immigrant-heavy societies manages to maintain remarkably high social trust, low crime, and social cohesion. What can Dubai teach us about community, culture, and governance? And what assumptions do Westerners make about diversity that may not hold true elsewhere? It's a conversation about company towns, global cities, social trust, and the strange places that challenge our political priors.

Today I'm sharing a lightly edited version of a conversation I first had with my two daughters exactly one year ago this week, on Father's Day. I personally enjoyed listening to it again, and even learned a few things that I had forgotten (lol), even though I am one of the actors in the story. Thank you for listening and please join our family in praying for China! I'm your China travel guide, Missionary Ben. Follow me on X (@chinaadventures) where I post daily reminders to pray for China. X is also the best way to contact me. Just follow and send a DM. You can also email me @ bfwesten at gmail dot com The China Compass Podcast is brought to you by Pray for China (PrayforChina.us): Sat, June 20 - Pray for Mangshi City in western Yunnan’s picturesque and peak-filled Dehong Prefecture, along the Myanmar border: https://en.wikipedia.org/wiki/Mangshi Home to myriad mountains and minorities, Yunnan is paired with Arkansas and Louisiana for prayer. For more info: https://prayforchina.us/index.php/yunnan/ *Remember that today in China, thousands of pastors will be detained/harassed/persecuted for faithfully leading their flocks. (Heb. 13:3)* Sun, June 21 - Pray for Changxing County in northern Zhejiang’s Huzhou Prefecture, on the south shore of Lake Tai: https://en.wikipedia.org/wiki/Changxing_County Zhejiang Province is aptly paired with North Carolina for prayer. Learn more about both Zhejiang and Hudson Taylor here: https://prayforchina.us/index.php/zhejiang/ Mon, June 22 - Pray for Tingri County in Tibet’s most populous prefecture, Shigatse, in central Tibet: https://en.wikipedia.org/wiki/Tingri_County Tibet is paired for prayer with the mountain states of MT, ID, WY, (northern) UT & (northern) CO. Visits by Westerners are mostly forbidden and the vast majority have never heard the Gospel: https://prayforchina.us/index.php/tibet/ If you want to join us all this week, here are all the Chinese cities to pray for from now til June 28... https://open.substack.com/pub/chinacall/p/pray-for-china-june-22-28-2026 Who is Missionary Ben? I haven’t done this in a long time, but every now and then I am reminded I should probably give a little bit more of my background (and my China bonafides). Now I can’t divulge very much, for security reasons, but here are the basics: moved to China at the age of 19, in the early 2000s, taught myself to speak (and read) Chinese. Lived there w/ my family til I was deported in 2018. Unbeaten: The Story of My Arrest, Interrogation, and Deportation from China (Unbeaten.vip) Over those nearly 15 years, I set foot in every province, and visited hundreds of cities, towns, and villages. Alongside our evangelistic work, I helped manage a leather factory in a Muslim town, opened a yak burger/pizza restaurant on the Tibetan Plateau, served as a guide and Tibetan taxi driver, and taught English to elementary kids, high schoolers, and young adults. How I Taught Myself Mandarin (And How You Can Learn Too, But Won’t) https://chinacall.substack.com/p/how-i-taught-myself-mandarin Follow or subscribe to China Compass and leave a review on your favorite podcast platform. Don’t forget: Follow @chinaadventures on X, and find everything else @ PrayGiveGo.us. Luke 10, verse 2, the harvest is plentiful but the workers are few!

Today I'm sharing a lightly edited version of a conversation I first had with my two daughters exactly one year ago this week, on Father's Day. I personally enjoyed listening to it again, and even learned a few things that I had forgotten (lol), even though I am one of the actors in the story. Thank you for listening and please join our family in praying for China! I'm your China travel guide, Missionary Ben. Follow me on X (@chinaadventures) where I post daily reminders to pray for China. X is also the best way to contact me. Just follow and send a DM. You can also email me @ bfwesten at gmail dot com The China Compass Podcast is brought to you by Pray for China (PrayforChina.us): Sat, June 20 - Pray for Mangshi City in western Yunnan’s picturesque and peak-filled Dehong Prefecture, along the Myanmar border: https://en.wikipedia.org/wiki/Mangshi Home to myriad mountains and minorities, Yunnan is paired with Arkansas and Louisiana for prayer. For more info: https://prayforchina.us/index.php/yunnan/ *Remember that today in China, thousands of pastors will be detained/harassed/persecuted for faithfully leading their flocks. (Heb. 13:3)* Sun, June 21 - Pray for Changxing County in northern Zhejiang’s Huzhou Prefecture, on the south shore of Lake Tai: https://en.wikipedia.org/wiki/Changxing_County Zhejiang Province is aptly paired with North Carolina for prayer. Learn more about both Zhejiang and Hudson Taylor here: https://prayforchina.us/index.php/zhejiang/ Mon, June 22 - Pray for Tingri County in Tibet’s most populous prefecture, Shigatse, in central Tibet: https://en.wikipedia.org/wiki/Tingri_County Tibet is paired for prayer with the mountain states of MT, ID, WY, (northern) UT & (northern) CO. Visits by Westerners are mostly forbidden and the vast majority have never heard the Gospel: https://prayforchina.us/index.php/tibet/ If you want to join us all this week, here are all the Chinese cities to pray for from now til June 28... https://open.substack.com/pub/chinacall/p/pray-for-china-june-22-28-2026 Who is Missionary Ben? I haven’t done this in a long time, but every now and then I am reminded I should probably give a little bit more of my background (and my China bonafides). Now I can’t divulge very much, for security reasons, but here are the basics: moved to China at the age of 19, in the early 2000s, taught myself to speak (and read) Chinese. Lived there w/ my family til I was deported in 2018. Unbeaten: The Story of My Arrest, Interrogation, and Deportation from China (Unbeaten.vip) Over those nearly 15 years, I set foot in every province, and visited hundreds of cities, towns, and villages. Alongside our evangelistic work, I helped manage a leather factory in a Muslim town, opened a yak burger/pizza restaurant on the Tibetan Plateau, served as a guide and Tibetan taxi driver, and taught English to elementary kids, high schoolers, and young adults. How I Taught Myself Mandarin (And How You Can Learn Too, But Won’t) https://chinacall.substack.com/p/how-i-taught-myself-mandarin Follow or subscribe to China Compass and leave a review on your favorite podcast platform. Don’t forget: Follow @chinaadventures on X, and find everything else @ PrayGiveGo.us. Luke 10, verse 2, the harvest is plentiful but the workers are few!

It is an unlikely migration trend: Westerners swapping their lives in Texas or London for Moscow or Nizhny Novgorod. In 2024, President Vladimir Putin introduced the Russian Shared Values visa, sometimes called the 'anti-woke' visa, offering up to three years of residency to citizens of 47 so-called ‘unfriendly' countries who say they align with Russia's traditional spiritual and moral values. Applicants do not need to speak Russian or pass a history test to qualify. Instead, they must reject the social and cultural direction of their home country. We hear the stories of people making this move. What motivates them, and how do their expectations compare with the reality of life in Russia?Presenter/producer: Dan Hardoon Editor: Mike Wendling Sound engineer: Richard Courtice A Story² Production for BBC World Service(Photo: A composite image showing a woman packing a suitcase, alongside Russian passports and a stylised Russian flag, illustrating Westerners preparing to relocate to Russia. Credit: Getty Images)

Morayo is joined by Disu on the latest in FIFA World Cup 2026 action: - England vs Croatia - Portugal vs D.R Congo - Argentina vs Algeria - France vs Senegal - Spain vs Cape Verde - Plus much more Learn more about your ad choices. Visit podcastchoices.com/adchoices

If you've ever felt hijacked by grief at the worst possible moment, Episode 438 of the Grief and Happiness Podcast is for you. Grief guide Sylvia Wolfer reveals why exhaustion, fogginess, and emotional overwhelm are real biological responses to loss — not weakness — and shares the simple scheduling technique that helped her stop being ambushed by grief and finally feel in control. If grief has ever felt bigger than you, this episode will change the way you see it.In This Episode, You Will Learn:(00:50) Sylvia's personal journey through compound and unattended grief (04:55) Why grief research became Sylvia's lifeline — and the two gifts it gave her (05:46) Reclaiming agency: the scheduling technique that puts you back in control of grief (08:14) Why grief never goes away — and why we wouldn't want it to (11:10) What living in Buddhist countries taught Sylvia about impermanence and loss (13:55) How Western culture leaves us unprepared for grief (18:34) The physical reality of grief: what loss does to your brain, body, and energy (22:37) Why hydration and basic body care are powerful emotional tools (25:17) Grief as a wound: why it needs intentional care, not just time (28:11) The power of showing up for grievers — and how small acts of kindness change everythingSylvia Wolfer is a grief guide, mindfulness practitioner, and movement teacher whose work sits at the intersection of neuroscience, mindfulness, and gentle movement. Having lost both parents and two siblings — her father and younger brother before she turned seventeen, and her older brother just before COVID lockdown — she brings profound personal lived experience to her practice. That final loss became a turning point: rather than continue living at the mercy of unattended grief, Sylvia dove into the science of loss and emerged with a framework to help others rebuild steadiness and agency. She offers 1:1 sessions, self-paced courses, and online Pilates, and has been featured across multiple grief-focused platforms worldwide.In this episode, Sylvia shares how immersing herself in grief research gave her two transformative gifts: the reassurance that her responses were entirely normal, and a sense of belonging to a universal human experience. She introduces the practice of grief agency — acknowledging a wave when it rises but consciously choosing when to tend to it, so grief no longer arrives as an ambush. She also explores the physical reality of loss, explaining how grief keeps the body in a state of high alert and why tending to basics like hydration, sleep, and movement is a foundational emotional strategy. Weaving in Buddhist perspectives on impermanence, she reflects on why Westerners are so often blindsided by loss, and closes with a warm validation of community and the life-changing power of not leaving grievers alone in their silence.Connect with Sylvia Wolfer:WebsiteLinkedInInstagramPodcast: Sylvia's VoiceLet's Connect: WebsiteLinkedInFacebookInstagramTwitterPinterestThe Grief and Happiness AllianceBook: Emily Thiroux Threatt - Loving and Living Your Way Through Grief Hosted on Acast. See acast.com/privacy for more information.

In its hiring and promotional imagery, the Department of Homeland Security has leaned on a familiar trope: White westerners dominating the frontier. Historian Megan Kate Nelson calls it the frontier myth... that westward expansion was limited to white nuclear families in covered wagons. In her new book "The Westerners," Nelson introduces us to extraordinary historical characters who demonstrate otherwise. We spoke at this year's Mountain Words Festival at Center for the Arts Crested Butte. 

North Korean leader Kim Jong Un played host to his Chinese counterpart Xi Jinping this week. It's the Chinese leader's first visit to North Korea in seven years and follows two high-profile meetings in Beijing between Xi and the leaders of the US and Russia. Also, Taliban forces in Afghanistan have fired on protesters as women face increasing arrests and detention for leaving their homes without wearing a full face and body covering. And, a look into the world of the Yahoo Boys, young Nigerian hustlers who con lonely Westerners out of their money through online scams. Plus, sticker album fever is sweeping Latin America ahead of the World Cup.Your support is critical in sustaining our nonprofit newsroom. Donate today and your gift will be matched 2:1! Learn about your ad choices: dovetail.prx.org/ad-choices

Spanish journalist Carlos Barragán delves into the world of the Yahoo Boys, young Nigerian hustlers who scam lonely Westerners out of their money online. The post New book, ‘The Yahoo Boys,’ explores the world of Nigerian love scammers appeared first on The World from PRX.

A report from the Five Eyes intelligence-sharing collective says the Chinese Communist Party is surveilling top officials in the government, military and business spheres of western nations. Learn more about your ad choices. Visit podcastchoices.com/adchoices

We interview Taiwanese analyst, Xiangyu. He discusses how Westerners commenting on Taiwan almost always get it wrong. We ask him about the history of the island, and the relationships that makes the issue so complex. Hosted on Acast. See acast.com/privacy for more information.

In this week's Frankly, Nate discusses his long-running attempt to understand non-duality, and why this concept has remained just out of his grasp despite years of conversations with teachers, thinkers, and podcast guests. He begins with a personal reflection on the possibility that his difficulty understanding non-duality does not stem from lack of intelligence or a short attention span, but from the particular cultural operating system that Westerners seem to inherit from birth. This operating system – which appears everywhere from language to economics to institutions – reinforces separation between the subject and the object, the observer and the observed, the self and the world. It trains us to experience ourselves as isolated individuals standing apart from the living systems that sustain us.  The latter part of this episode turns toward identifying moments where this separation starts to soften: experiences with music, grief, nature, and deep presence, to name a few. Nate connects these insights to the metacrisis as a whole, suggesting that humanity's treatment of the biosphere might be rooted in the same underlying assumption of separateness. Rather than arriving at an outright definition of non-duality, Nate closes with the possibility that loosening our grip on certainty may itself be a large part of the work.  Have there been moments in your own life when the boundary between yourself and the world briefly dissolved? Why does non-duality seem so difficult to define within modern Western culture? And what does it mean to consider separation from nature to be the foundation beneath many of today's global crises? (Recorded May 28th, 2026) Show Notes and More   Watch this video episode on YouTube   Want to learn the broad overview of The Great Simplification in 30 minutes? Watch our Animated Movie.   ---   Support The Institute for the Study of Energy and Our Future   Join our Substack newsletter   Join our Hylo channel and connect with other listeners  

In this episode of Straight White American Jesus, host Brad Onishi sits down with Dr. Liz Bucar, religious ethicist and professor at Northeastern University, to unpack the hidden costs of the modern wellness industry. Exploring themes from her new book, Beyond Wellness: How Restoring the Religious Roots of Spiritual Practices Can Heal Us, Dr. Bucar argues that consumer culture has stripped profound traditions like yoga, mindfulness, and psychedelics into a "spiritual salad bar"—trading real transformation for quick dopamine hits. Through her own raw, firsthand experiences—including a grueling silent Buddhist retreat and a transformative ayahuasca ceremony while processing the grief of losing her father—she illustrates why separating these embodied practices from their ethical, communal roots ultimate leaves us spiritually malnourished. The conversation dives deep into the ethics of cultural appropriation and extraction, questioning how affluent Westerners commodify sacred traditions while the minoritized communities who sustained them struggle to survive. From analyzing Alcoholics Anonymous as the original "spiritual but not religious" program to unpacking a 97-year-old monk's parable on why we fail to find enlightenment, Dr. Bucar and Brad challenge listeners to move beyond self-care and re-engage with true community and obligation. Whether you practice daily meditation, teach yoga, or are simply curious about the intersection of religion and consumerism, this episode is a vital look at what it actually takes to dig a deep spiritual well. Subscribe for $3.65: ⁠https://axismundi.supercast.com/⁠ Subscribe to our free newsletter: ⁠https://swaj.substack.com/⁠ Order American Caesar by Brad Onishi: ⁠https://static.macmillan.com/static/essentials/american-caesar-9781250427922/⁠ Donate to SWAJ: https://axismundi.supercast.com/donations/new Learn more about your ad choices. Visit megaphone.fm/adchoices

Watch on youtube: youtube.com/watch?v=TkIxMaIXROE&feature=youtu.be Brandon's X: https://x.com/brandonpeda1 $27 a month, unlimited data, 100+ countries = pangia pass Use my link for 10% off: https://pangiapass.com/a/bold Find Me Here: https://linktr.ee/bold.perceptions Travel / Lifestyle Consultation, DM Me On Instagram: bold_perceptions #travel #nomad #latinamerica #southeastasia #colombia #digitalnomad #nomad #podcast #travelblogger #solotravel Al summary for keywords : Both Latin America and Southeast Asia are world-class hubs for digital nomads, sharing a low cost of living, tropical climates, and vibrant "eternal spring" or "island life" vibes. Their core similarities lie in the robust nomad infrastructure found in key cities—think ubiquitous high-speed Wi-Fi, specialized coworking cafes, and thriving expat communities. However, the cultural and logistical nuances vary significantly: Latin America is often lauded for its "outgoing" social energy, deeper cultural integration for Westerners (especially if you speak a bit of Spanish), and its favorable alignment with North American time zones. In contrast, Southeast Asia generally takes the lead on personal safety, modern urban efficiency, and a "zen" or "chill" lifestyle that often feels more detached from local life but offers a higher level of daily convenience and world-class street food at lower price points. For top-tier destinations in 2026, Southeast Asia continues to be anchored by the classic "Big Three": Chiang Mai (Thailand) for its unmatched community and value, Bali (Indonesia) for its wellness-focused lifestyle in Canggu and Ubud, and Da Nang (Vietnam) for its rapidly growing beach-meets-city infrastructure. Over in Latin America, Medellín (Colombia) remains the powerhouse for its social scene and "eternal spring" weather, while Mexico City offers a sophisticated, world-class metropolitan base. For those seeking coastal beauty or stability, Playa del Carmen (Mexico) and Buenos Aires (Argentina) serve as prime hubs, with Florianópolis (Brazil) and Antigua (Guatemala) emerging as top picks for nomads looking for a blend of nature and colonial charm.

In the 11th season of Slow Burn, host Susan Matthews traces the rise of Neil Gorsuch, from his formative years as a young conservative through his nomination to a “stolen seat” on the U.S. Supreme Court. Through interviews, legal analysis, and archival research, this mild-mannered Westerner emerges as the court's most unpredictable—and most important—sitting justice. Hosted on Acast. See acast.com/privacy for more information.

In the 11th season of Slow Burn, host Susan Matthews traces the rise of Neil Gorsuch, from his formative years as a young conservative through his nomination to a “stolen seat” on the U.S. Supreme Court. Through interviews, legal analysis, and archival research, this mild-mannered Westerner emerges as the court's most unpredictable—and most important—sitting justice. Hosted on Acast. See acast.com/privacy for more information.

In the 11th season of Slow Burn, host Susan Matthews traces the rise of Neil Gorsuch, from his formative years as a young conservative through his nomination to a “stolen seat” on the U.S. Supreme Court. Through interviews, legal analysis, and archival research, this mild-mannered Westerner emerges as the court's most unpredictable—and most important—sitting justice.Need to set up your Slate Plus feed? If you subscribed through Slate.com, check out our FAQ at slate.com/podcastfaqs for easy instructions. Members subscribed via Apple Podcasts get automatic access—no setup required. Hosted on Acast. See acast.com/privacy for more information.

In the 11th season of Slow Burn, host Susan Matthews traces the rise of Neil Gorsuch, from his formative years as a young conservative through his nomination to a “stolen seat” on the U.S. Supreme Court. Through interviews, legal analysis, and archival research, this mild-mannered Westerner emerges as the court's most unpredictable—and most important—sitting justice. Hosted on Acast. See acast.com/privacy for more information.

On Monday's Mark Levin Show, Rep Hakeem Jeffries is a radical leftist who seeks to destroy the country's legal, judicial, and electoral systems. He's demanding that the courts deliver whatever his party demands and, in doing so, he is also trying to intimidate the justices of the Supreme Court.  He says, "everything is on the table," but the Constitution belongs to all of us and is not on the table.  We need to make plans to stop this madman should he become speaker. The Democrats seek a dumbed-down, non-English-speaking population that hates the country, refuses to assimilate, and believes it is entitled to whatever it wants. Meanwhile, look what the Democrats are doing in California - they are trying to undermine election integrity and a republican system by constantly changing rules to guarantee their victories. In California, the jungle primary system, adopted via Proposition 14, is now facing a petition to revert to traditional party-specific primaries because Democrats fear two Republicans could advance to replace Governor Newsom. California does have a bright spot – Spencer Pratt, running for mayor of Los Angeles. Also, the Supreme Court's tariff ruling has given a powerful tool to China's Xi to resist economic pressure by the President.  You needn't be an advocate of tariffs to disagree with the Court's ruling.  That said, it certainly is very unhelpful to the President's leverage in dealing with Xi, precisely for the reasons the administration argued to the Court.  Later, the Iranian regime must be defeated, as it poses a permanent threat and will never honor any agreements due to its fundamentalist ideology, which it has turned into a religious movement. This ideology views the West, Israel, the United States, and Europe as enemies. The regime exhibits a thug-like mentality involving rape and abuse of women, girls, and boys, practiced in Iran, Gaza, by Hezbollah, in Syria, and beyond. Westerners and especially Democrats fail to understand this, offering aid through appeasement, radical pacifism, nuclear deals, and billions in subsidies. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Coming May 13: Host Susan Matthews traces the rise of Neil Gorsuch, from his formative years as a young conservative through his nomination to a “stolen seat” on the U.S. Supreme Court. Through interviews, legal analysis, and archival research, the mild-mannered Westerner emerges as the court's most unpredictable—and most important—sitting justice. Hosted on Acast. See acast.com/privacy for more information.

Coming May 13: Host Susan Matthews traces the rise of Neil Gorsuch, from his formative years as a young conservative through his nomination to a “stolen seat” on the U.S. Supreme Court. Through interviews, legal analysis, and archival research, the mild-mannered Westerner emerges as the court's most unpredictable—and most important—sitting justice. Hosted on Acast. See acast.com/privacy for more information.

Cold War Series, #2 of 4.  During the Lavender Scare, the US government fired hundreds (but possibly thousands) of civil servants for being gay or lesbian, ostensibly because of a Communist-panic in which Americans were convinced a homosexual could be blackmailed into giving up state secrets to those rascally Soviets. Turns out, though they weren't particularly successful at it, the Soviets did try to use sex scandals of all kinds to cultivate spies from the “West” -- including, but not limited to, queer Westerners traveling or working in the USSR. The “honeypot” entrapment was a coercive measure used on all sides of the Iron Curtain to try and get state secrets. And while there's no morality in spy games, the true story of the men used by the KGB to try and tip the scales in the information race of the Cold War is pretty sad--but also a useful window onto the Soviet attitudes toward same-sex desire, the unique relationships of queer citizens to their respective countries, and the messed-up games that characterized the US-USSR struggle for world dominance. Learn more about your ad choices. Visit podcastchoices.com/adchoices

President Donald Trump has long threatened to pull America out of the alliance. We examine why the Iran war has made this time look significantly more serious. Westerners are fleeing their countries in record numbers—with economic consequences for their origins and destinations. And our series profiling the countries contesting the World Cup starts with Spain.  Guests and host:Anton La Guardia, diplomatic editorCallum Williams, senior economics writerJon Fasman, senior culture correspondentRosie Blau, co-host of “The Intelligence”Jason Palmer, co-host of “The Intelligence”Topics covered: NATO, war in Iran, Donald Trump, Mark Rutteexpats, emigration, economicsWorld Cup, SpainGet a world of insights by subscribing to Economist Podcasts+. For more information about how to access Economist Podcasts+, please visit our FAQs page or watch our video explaining how to link your account. Hosted on Acast. See acast.com/privacy for more information.