Podcasts about Westernization

Ukrainians have resisted Russia's aggression for years. Since the full-scale invasion of their country in 2022, Ukrainian women in particular have taken on important roles on the frontlines, in civil society, and at home. Gražina Bielousova's research examines how Ukrainian leftist feminists advocate for their causes at home and abroad, facing distinct challenges as they attempt to defend their country. The Ukrainian case is also distinct from Latvia and Lithuania, whose organizing takes on different shapes for the same cause. Bielousova joins Ben Gardner-Gill to explain these interactions and discuss the ongoing process of decolonization in Baltic Studies.Transcript Ben Gardner-Gill: Hello, and welcome to Baltic Ways. I'm your co-host, Ben Gardner-Gill. Today we're talking with Gražina Belousova. Gražina is a feminist scholar of race, religion, and gender in post-Soviet Europe. She earned her PhD from Duke University in 2022. Currently, she is a postdoctoral scholar at Vilnius University's Institute of International Relations and Political Science and a researcher at Vytautas Magnus University.Her current research project focuses on leftist feminisms in East Europe in light of Russia's war against Ukraine, which will culminate in her first book, What's Left of Feminism in East Europe.Gražina, welcome to Baltic Ways.Gražina Belousova: Thank you so much for having me, Ben.BGG: So let's kick off by just hearing a little bit more about your background. I know you finished your PhD pretty recently. Could you tell us a little bit more about how you got into academia, sort of your research interests, and what you're working on at the moment?GB: Right. Yes, I just defended my PhD in 2022. It's hard to believe that it's been nearly three years now. In my PhD, I focused on historical matters. My PhD was in religion and cultural anthropology. And one of the things that I found missing when I was trying to theorize the part of the world that I call home and that most of the world calls Eastern Europe—I realized that I was lacking a solid theory that would bridge economics, anthropology, and religious studies.I wanted to understand how religious difference, especially perceived religious difference, played a role in creating the space that we call Eastern Europe today. And that took me to 18th and 19th century travel writings by Western travelers, oftentimes who were on an official mission, to the edges or to the depths of the Russian Empire.So I've read a lot of ambassadors' letters. I've read a lot of dispatches from St. Petersburg and Moscow, trying to understand how Westerners thought about that religious difference and how that thinking structured their understanding of what this place was and why it was different. What I tried to argue is actually that perceived religious difference was at the root of thinking of Eastern Europe as something different.Now, when I chose to embark on that topic, I had to put another topic aside, which was the question of very contemporary matters, the question of leftist political thought and feminism. At that point, it felt to me more pertinent to write the kind of theory that I felt was missing. When I was given the opportunity to pursue a postdoctoral position at Vilnius University Institute of International Relations and Political Science, I pitched this idea to them.And we very quickly pulled together the application. And the next thing I knew, I was embarking on a project on leftist feminisms in Eastern Europe in light of the war in Ukraine. So, the path was windy, but here I am today, knees and elbows deep, in the project on leftist feminism.BGG: Wonderful. I mean, a windy path is going to be familiar to so many people listening.So, no surprise and no surprise as well that the full-scale Russian invasion of Ukraine has really impacted your work and your life as it has for many of us. So tell us a little bit more about that.Over the last three years, we've been watching and seeing the horrors in Ukraine. From your perspective, from your academic work, what are some of the main things that you're looking at?GB: One of the things that I'm particularly interested in is the way that groups that are on the edges of society, on the margins of society, such as leftists, such as feminists, and especially leftist feminists—when the two come together and try to articulate their social and political vision and explain to themselves and to their fellow compatriots and oftentimes foreign donors, in my case, also Western leftist feminists, their relevance, how they're trying to articulate their position.War has a penchant for heightening nationalist tendencies. And this is not some kind of particular Eastern European pathology. War anywhere is going to produce these results. That is normal. People defend themselves and articulate themselves on the basis on which they're being attacked, on the basis on which they're being bombed.So this is what we are seeing in Ukraine. Leftism in Eastern Europe, because of the Soviet past, is often associated with Soviet nostalgia. Feminism, on the other hand, is oftentimes seen as something antithetical to national identity, something that is imported from the West, and something that either has no relevance or can be dangerous, especially when questions of national unity, questions of national defense come about.That is one of the reasons why I embarked on this journey, and this is one of the reasons why Ukraine had to be part of this picture. Because while the other countries that I'm looking at—Lithuania, Latvia, Poland, and Moldova—experience the threat of invasion, Ukraine is under attack.And one of the things that I'm finding is that Ukrainian leftist feminists are incredibly resourceful and incredibly gifted at articulating their relevance.One of the things that I'm going to say that stems from that understanding of leftist feminism that's erroneous, but that's pervasive, is that Ukrainian leftist feminists do not debate the legitimacy of the Ukrainian state. What is in question is the way things are happening under the conditions of war.The questions of most vulnerable people—so questions of what happens with people with disabilities, questions of what happens to single mothers, questions of what happens to the elderly people who are maybe unable to evacuate, questions of what happens to the working class people—all of these things are at the forefront of their minds. They're trying to be the advocates of their pleas to the larger society, while at the same time trying to articulate Ukraine's right to self-defense to Western leftist feminists.BGG: So they have both this tension, maybe tension is the wrong word, tell me if it isn't, but they have this tension internally where they're trying to advocate for what they see as justice or what is right with a domestic audience who, understandably, may be more frequently focused on what's happening at the front lines.And then there's also this international question, the foreign audience for these Ukrainian leftist feminists, who have a very different perspective on the Russia-Ukraine conflict. And I specifically use that verbiage instead of Russia's invasion of Ukraine because they're going to think about it very differently.So let's split those out a little bit, and I want to start with the domestic. You talked about the advocacy of these leftist feminists for the most marginalized groups in society, for those who are most vulnerable.In your view, where have they been most successful, perhaps? Where have they seen actual progress happen from their advocacy?GB: One of the things that immediately comes to mind, and many of my interlocutors were directly involved with, is the nurses' movement–the unionization and self-organization of the nurses.There is a movement called Be Like Nina, referring to one of the nurses seen as a pioneer of resisting exploitation. And, of course, under the conditions of war, the labor of nurses is incredibly valuable and needed, but not always appropriately compensated. This is what we can call essential labor, especially when we talk about the front lines, where people are wounded.Many of them are wounded very badly on a daily basis. However, there are other things that are happening in the background as well. While a lot of the resources are pulled to the front, there are people who are experiencing regular daily struggles with their health. And the nurses are being stretched very thin.And this was something that was really amazing to me. This was really one of the very few instances where I saw academics who are leftist feminists actually touching the ground with their ideas: where they got involved with helping the nurses organize, but not taking the center stage, where they acted as support, as a resource, but not overtaking the movement, rather creating the conditions under which nurses themselves could articulate what it was that they needed, what their goals were.And that was incredibly impressive to me because healthcare is severely underfunded across the whole region, and to achieve such tangible goals as wage increases and regulations that empower nurses to do their job was truly impressive. With every conversation with a woman—because I specifically talk only to women—I just felt sheer amazement, because this is so contrary to so many imaginations of what civil society, self-organization, or networks are like in Eastern Europe.This is so contrary to what some have called ‘uncivil' society. What is happening is really self-organization and civil society at its best, organized by women who are oftentimes stretched very thin, not just at work, but also at home, women whose husbands are potentially on the front lines.So to me, I really cannot think of anything else that, in terms of real life impact and in terms of transforming people's lives, has been grander (I'm going to go for that word) than this.BGG: That's remarkable, and thank you for bringing that. I had very little idea of this progress and this happening.So you use the term civil society, which I think is quite apt, and Western conceptions of civil society in the region that we call Eastern Europe can be highly misguided. Let's just put it like that. I think back to a webinar that the Association for the Advancement of Baltic Studies (AABS) hosted on Ukrainian civil society, democratization, responses to the war, and we have this comparative Ukrainian and Baltic perspective, where we looked at how Ukrainian civil society was responding.We looked at how Baltic civil society was responding, and you're doing something similar in your research here. You're looking at Latvia and Lithuania as two of the other case studies, in addition to Poland, Moldova, and, of course, Ukraine. One thing that I think we can all observe just from watching the news, let alone being in the countries as well, is that civil society across the region has had this really robust response in the last few years.So could you speak a little bit more to that in the comparative cases outside of Ukraine that you're looking at in your research, especially Latvia and Lithuania?GB: For sure. I think that in order to theorize civil society and the region in general, we need better theory than has been used often to talk about civil society at large.Here, for example, I'm thinking about Emily Channel Justice and her work and the way that she articulates the notion of self-organization. The way that she thinks about Ukraine, especially in the context of Maidan. The way that it left a self-organization, but that can be applied also to any form of civil society, regardless of ideology, is really a network of decentralized, self-organized people's groups.If you were to look for some kind of central organizing pattern, or some kind of centralized way of doing things, most likely you're not going to find it because it's based on personal network, connections, and localized issues. And I think that's definitely something that I'm seeing in Ukraine.One of the things that I'm seeing in Lithuania and Latvia is that it's going to differ slightly because there are going to be more central organizing figures. If we talk about organizing support for Ukraine, one of the things that we're going to see is that people are going to point to nationwide initiatives.Right now in Lithuania, there is an initiative called Radarum, which is a play on words, on radar and on darom, which is a Lithuanian word for let's do it. And it's a nationwide initiative to collect funds to purchase drones and anti-drone equipment for Ukraine. And there are particular faces that we associate with this initiative.National television is running ads for it. So there's a little bit more of a centralized sense to it. But once again, I would say that this is the mainstream way of organizing civil society, which, of course, with Westernization, has taken on some of the patterns that are similar to the West.If we look towards the left, we're going to see very much that it is self-organized, small groups of people who take different initiatives, such as raising funds for medical care, such as raising funds for queer people in Ukraine. So the more mainstream we go, the more patterns that are akin to those that we see in the West we're going to see.That is also going to be true in Latvia. The further left we go, the more organic, grassroots, self-organized cells of people we're going to find who participate in smaller, less visible initiatives. So that's probably the best way that I can explain the difference.BGG: Got it. We see this distinction of centralization and decentralization.One could consider these different types of movements organic in their own ways, but different in different ways. When one thinks of leftist organizing, which has a long and rich history, organic is sort of one of the key words.It's perpetual, and these society-wide initiatives, like what's currently going on in Lithuania, that we've seen across other countries over the last few years, are maybe a little bit less frequent and less common. So there's an important distinction there.So I want to pivot to the international dimension of how the Ukrainian leftist feminists are talking, especially with Western counterparts. And by Western, we mean Western Europe. We mean American and Canadian. We mean Western, as in not Eastern Europe. So could you talk a little bit about the challenges they're facing there?I think I alluded to it earlier. You alluded to it earlier, but could you dive a little bit more into that discourse, that dialogue between the Ukrainians and their counterparts?GB: This is the main point of contention. What does it mean to be leftist? How much does local experience shape being leftist?What is the relationship of the left to the national question? And I think this is where we are seeing the real tension. Underlying this tension, of course, is the question of Russia. Let me try to unpack this. And I'm going to start from the other end than I listed, which is with the question of Russia.Eastern European in general, and Ukrainian in particular, leftist feminists have a very different understanding as to what Russia is in terms of geopolitics than the Western counterparts are going to have. This stems from very different histories. Western leftism—especially the new wave of leftism that arose in the sixties and the seventies—in many ways has redefined itself not just through the questions of class, which I would argue were lost to some extent. They lost their centrality.And they redefined themselves through the anti-colonial, anti-racist struggle. And that struggle was particularly important because after the fall of the formal colonial system, the colonial patterns of economic exploitation, of social exploitation, of brain drain still very much persisted. And naming that and defining themselves against Western neoimperialism or neocolonialism in the Global South was one of the most defining features of the Left, both in the Global South and in the West. Now, Russia at that time had positioned itself as the ally of the colonized countries. And some of it was pure show, and some of it was actual money, resources, and help that were sent, for example, to Angola. And that made a real difference. Whether that was genuine concern for the colonized people or whether that was an ideological tool is a matter of debate.Whatever it was, it had a profound impact on the way that Western leftists relate to Russia. They continue to see Russia out of that tradition, in many ways, as an ally against Western capitalism and imperialism. Their empire, against which they define themselves, continues to be in the West, and oftentimes is seen as centered on the United States.The empire against which we define ourselves in Eastern Europe is Russia, because Russia was the colonizing power in a very real sense in the region. It was our empire that subjugated us. It was the colonial power that engaged in just about every single practice in which any colonial power engages in the region.For us, if we think outside of ourselves, Russia continues to be the colonial power in the way that it relates to Central Asia, in the way that it relates to the indigenous people of Siberia, in the way that it continues to conduct business. So both the left in the West and the left in the East continue to define themselves against the empire, but disagree on who the empire is.The fundamental difference is the question of Russia. Because of the way that Western leftists, and particularly Western leftist feminists, have been taught to see the world, the way that they have been habituated to see the world, they're unable to see Russia as an aggressor. They're unable to change their narrative about how NATO might act.And of course, the criticisms of continued Western abuses of power, especially when they center on the United States—such as Afghanistan or such as Iraq, but also here in the European context, intra-European context, Serbia is another context in which that comes up—are highly debatable questions, but they're seen a certain way. They're understood in a certain way by Western leftists. And because of Russia's criticism of the West, Western leftists see it as a natural ally, or at least as an equally guilty party.BGG: That's a really great explanation. I think the way that you've laid that out makes a lot of sense.It also harkens back to where I want to bring this, which is the debate that has been going on in Baltic studies and other academic fields, especially those focusing on the region, about thinking about Baltic history in particular as a colonial history and thinking about what it means to decolonize Baltic studies as a field, to decolonize our academic thinking. There have been a lot of discussions.I know that we were in the same room at the AABS panel at Yale last year on that fantastic panel about decolonization. Where do you think this leads with regard to your research specifically? There's already this trend in this field. I get the sense that you are an advocate and moving forward in land seeking for the field as a whole to move in that direction.What do you think the next steps are? What paths do you think could be taken? What do people need to be thinking about that they may not already be thinking about?GB: Well, I think for me, the key question when we are talking about Baltic studies and decolonization is what is it that we talk about when we talk about decolonizing Baltic studies or Baltic countries?Because I think sometimes we're talking about four different things. We are talking about the question of colonialism and coloniality. That's one. We are talking about imperialism, Russian imperialism, and Russian imperiality. We are talking about Russification and what it means to de-Russify. And we are also talking about Sovietization and what it means to de-Sovietize.And I would argue that while these four concepts are very much interrelated, they have very different agendas. So, I think it's a question of definitions. How do we define what our agenda is? Which of the four do we have in mind when we talk about decolonizing Baltic countries, Baltic studies, or anything else?And I would say that each of the four has its place and is significant. But the flip side of that, especially if we stay with the question of decolonization, is the question of Western theory, practice, and scholarship as it relates to Baltic studies. Because if we go back to the early questions in the conversation of what is civil society and whether there is a civil society, Baltic countries and the region as a whole are pathologized.Because the concept of what civil society is, or is not, was based on Western understandings and Western practices. And it rendered civil society in the region invisible. In what ways does the production of scholarship and knowledge about the region continue to be based in very unequal power relationships, in such a way that it continues to pathologize the region?And these are very uncomfortable questions, because much like, you know, in the late eighteenth century when the Lithuanian Polish Commonwealth was divided between the three powers, we're facing the same question: Who is our ally? Because we have learned that Russia is definitely not, but the West is also a problematic ally.This is where I think the question of what it means to center the study of the region in the theory, in the practice, in the questions that actually originate from the ground up, are so important. And I'm not ditching all Western scholarship out the window. That would be throwing the baby out with the bathwater.But I'm saying, what does it mean to balance? What does it mean to center? What does it mean to change the parameters of the conversation?BGG: Those are some weighty questions. I think they're good questions that the field is, I would say not even starting to engage with, but is engaging with, which is really excellent, but it's a long path.As anyone who is a scholar of decolonization will tell you, it doesn't happen overnight. It doesn't happen over a decade. It's sort of a continuous process. So, I think that is where we're going to have to leave it, knowing that there is so much more we could have talked about. But, Gražina, thank you so much.This has been a fascinating conversation. Thank you for joining Baltic Ways.GB: Thank you so much for having me, Ben. It's been a privilege.BGG: Thank you for listening to this episode of Baltic Ways, a co-production of the Association for the Advancement of Baltic Studies and the Foreign Policy Research Institute (FPRI). A note that the views expressed in this and every Baltic Ways episode do not necessarily reflect those of AABS or FPRI.To ensure you catch the next episode of Baltic Ways, make sure you're subscribed to your podcast feed or wherever you get your shows. Thanks so much, and we'll see you next time. Get full access to FPRI Insights at fpriinsights.substack.com/subscribe

Ukrainians have resisted Russia's aggression for years. Since the full-scale invasion of their country in 2022, Ukrainian women in particular have taken on important roles on the frontlines, in civil society, and at home. Gražina Bielousova's research examines how Ukrainian leftist feminists advocate for their causes at home and abroad, facing distinct sets of challenges as they attempt to defend their country. The Ukrainian case is also distinct in comparison to Latvia and Lithuania, whose organizing takes on different shapes for the same cause. Bielousova joins Ben Gardner-Gill to explain these interactions and discuss the ongoing process of decolonization in Baltic Studies.TranscriptBen Gardner-Gill: Hello, and welcome to Baltic Ways. I'm your co-host, Ben Gardner-Gill. Today we're talking with Gražina Belousova. Gražina is a feminist scholar of race, religion, and gender in post-Soviet Europe. She earned her PhD from Duke University in 2022. Currently, she is a postdoctoral scholar at Vilnius University's Institute of International Relations and Political Science and a researcher at Vytautas Magnus University.Her current research project focuses on leftist feminisms in East Europe in light of Russia's war against Ukraine, which will culminate in her first book, What's Left of Feminism in East Europe.Gražina, welcome to Baltic Ways.Gražina Belousova: Thank you so much for having me, Ben.BGG: So let's kick off by just hearing a little bit more about your background. I know you finished your PhD pretty recently. Could you tell us a little bit more about how you got into academia, sort of your research interests, and what you're working on at the moment?GB: Right. Yes, I just defended my PhD in 2022. It's hard to believe that it's been nearly three years now. In my PhD, I focused on historical matters. My PhD was in religion and cultural anthropology. And one of the things that I found missing when I was trying to theorize the part of the world that I call home and that most of the world calls Eastern Europe—I realized that I was lacking a solid theory that would bridge economics, anthropology, and religious studies.I wanted to understand how religious difference, especially perceived religious difference, played a role in creating the space that we call Eastern Europe today. And that took me to 18th and 19th century travel writings by Western travelers, oftentimes who were on an official mission, to the edges or to the depths of the Russian Empire.So I've read a lot of ambassadors' letters. I've read a lot of dispatches from St. Petersburg and Moscow, trying to understand how Westerners thought about that religious difference and how that thinking structured their understanding of what this place was and why it was different. What I tried to argue is actually that perceived religious difference was at the root of thinking of Eastern Europe as something different.Now, when I chose to embark on that topic, I had to put another topic aside, which was the question of very contemporary matters, the question of leftist political thought and feminism. At that point, it felt to me more pertinent to write the kind of theory that I felt was missing. When I was given the opportunity to pursue a postdoctoral position at Vilnius University Institute of International Relations and Political Science, I pitched this idea to them.And we very quickly pulled together the application. And the next thing I knew, I was embarking on a project on leftist feminisms in Eastern Europe in light of the war in Ukraine. So, the path was windy, but here I am today, knees and elbows deep, in the project on leftist feminism.BGG: Wonderful. I mean, a windy path is going to be familiar to so many people listening.So, no surprise and no surprise as well that the full-scale Russian invasion of Ukraine has really impacted your work and your life as it has for many of us. So tell us a little bit more about that.Over the last three years, we've been watching and seeing the horrors in Ukraine. From your perspective, from your academic work, what are some of the main things that you're looking at?GB: One of the things that I'm particularly interested in is the way that groups that are on the edges of society, on the margins of society, such as leftists, such as feminists, and especially leftist feminists—when the two come together and try to articulate their social and political vision and explain to themselves and to their fellow compatriots and oftentimes foreign donors, in my case, also Western leftist feminists, their relevance, how they're trying to articulate their position.War has a penchant for heightening nationalist tendencies. And this is not some kind of particular Eastern European pathology. War anywhere is going to produce these results. That is normal. People defend themselves and articulate themselves on the basis on which they're being attacked, on the basis on which they're being bombed.So this is what we are seeing in Ukraine. Leftism in Eastern Europe, because of the Soviet past, is often associated with Soviet nostalgia. Feminism, on the other hand, is oftentimes seen as something antithetical to national identity, something that is imported from the West, and something that either has no relevance or can be dangerous, especially when questions of national unity, questions of national defense come about.That is one of the reasons why I embarked on this journey, and this is one of the reasons why Ukraine had to be part of this picture. Because while the other countries that I'm looking at—Lithuania, Latvia, Poland, and Moldova—experience the threat of invasion, Ukraine is under attack.And one of the things that I'm finding is that Ukrainian leftist feminists are incredibly resourceful and incredibly gifted at articulating their relevance.One of the things that I'm going to say that stems from that understanding of leftist feminism that's erroneous, but that's pervasive, is that Ukrainian leftist feminists do not debate the legitimacy of the Ukrainian state. What is in question is the way things are happening under the conditions of war.The questions of most vulnerable people—so questions of what happens with people with disabilities, questions of what happens to single mothers, questions of what happens to the elderly people who are maybe unable to evacuate, questions of what happens to the working class people—all of these things are at the forefront of their minds. They're trying to be the advocates of their pleas to the larger society, while at the same time trying to articulate Ukraine's right to self-defense to Western leftist feminists.BGG: So they have both this tension, maybe tension is the wrong word, tell me if it isn't, but they have this tension internally where they're trying to advocate for what they see as justice or what is right with a domestic audience who, understandably, may be more frequently focused on what's happening at the front lines.And then there's also this international question, the foreign audience for these Ukrainian leftist feminists, who have a very different perspective on the Russia-Ukraine conflict. And I specifically use that verbiage instead of Russia's invasion of Ukraine because they're going to think about it very differently.So let's split those out a little bit, and I want to start with the domestic. You talked about the advocacy of these leftist feminists for the most marginalized groups in society, for those who are most vulnerable.In your view, where have they been most successful, perhaps? Where have they seen actual progress happen from their advocacy?GB: One of the things that immediately comes to mind, and many of my interlocutors were directly involved with, is the nurses' movement–the unionization and self-organization of the nurses.There is a movement called Be Like Nina, referring to one of the nurses seen as a pioneer of resisting exploitation. And, of course, under the conditions of war, the labor of nurses is incredibly valuable and needed, but not always appropriately compensated. This is what we can call essential labor, especially when we talk about the front lines, where people are wounded.Many of them are wounded very badly on a daily basis. However, there are other things that are happening in the background as well. While a lot of the resources are pulled to the front, there are people who are experiencing regular daily struggles with their health. And the nurses are being stretched very thin.And this was something that was really amazing to me. This was really one of the very few instances where I saw academics who are leftist feminists actually touching the ground with their ideas: where they got involved with helping the nurses organize, but not taking the center stage, where they acted as support, as a resource, but not overtaking the movement, rather creating the conditions under which nurses themselves could articulate what it was that they needed, what their goals were.And that was incredibly impressive to me because healthcare is severely underfunded across the whole region, and to achieve such tangible goals as wage increases and regulations that empower nurses to do their job was truly impressive. With every conversation with a woman—because I specifically talk only to women—I just felt sheer amazement, because this is so contrary to so many imaginations of what civil society, self-organization, or networks are like in Eastern Europe.This is so contrary to what some have called ‘uncivil' society. What is happening is really self-organization and civil society at its best, organized by women who are oftentimes stretched very thin, not just at work, but also at home, women whose husbands are potentially on the front lines.So to me, I really cannot think of anything else that, in terms of real life impact and in terms of transforming people's lives, has been grander (I'm going to go for that word) than this.BGG: That's remarkable, and thank you for bringing that. I had very little idea of this progress and this happening.So you use the term civil society, which I think is quite apt, and Western conceptions of civil society in the region that we call Eastern Europe can be highly misguided. Let's just put it like that. I think back to a webinar that the Association for the Advancement of Baltic Studies (AABS) hosted on Ukrainian civil society, democratization, responses to the war, and we have this comparative Ukrainian and Baltic perspective, where we looked at how Ukrainian civil society was responding.We looked at how Baltic civil society was responding, and you're doing something similar in your research here. You're looking at Latvia and Lithuania as two of the other case studies, in addition to Poland, Moldova, and, of course, Ukraine. One thing that I think we can all observe just from watching the news, let alone being in the countries as well, is that civil society across the region has had this really robust response in the last few years.So could you speak a little bit more to that in the comparative cases outside of Ukraine that you're looking at in your research, especially Latvia and Lithuania?GB: For sure. I think that in order to theorize civil society and the region in general, we need better theory than has been used often to talk about civil society at large.Here, for example, I'm thinking about Emily Channel Justice and her work and the way that she articulates the notion of self-organization. The way that she thinks about Ukraine, especially in the context of Maidan. The way that it left a self-organization, but that can be applied also to any form of civil society, regardless of ideology, is really a network of decentralized, self-organized people's groups.If you were to look for some kind of central organizing pattern, or some kind of centralized way of doing things, most likely you're not going to find it because it's based on personal network, connections, and localized issues. And I think that's definitely something that I'm seeing in Ukraine.One of the things that I'm seeing in Lithuania and Latvia is that it's going to differ slightly because there are going to be more central organizing figures. If we talk about organizing support for Ukraine, one of the things that we're going to see is that people are going to point to nationwide initiatives.Right now in Lithuania, there is an initiative called Radarum, which is a play on words, on radar and on darom, which is a Lithuanian word for let's do it. And it's a nationwide initiative to collect funds to purchase drones and anti-drone equipment for Ukraine. And there are particular faces that we associate with this initiative.National television is running ads for it. So there's a little bit more of a centralized sense to it. But once again, I would say that this is the mainstream way of organizing civil society, which, of course, with Westernization, has taken on some of the patterns that are similar to the West.If we look towards the left, we're going to see very much that it is self-organized, small groups of people who take different initiatives, such as raising funds for medical care, such as raising funds for queer people in Ukraine. So the more mainstream we go, the more patterns that are akin to those that we see in the West we're going to see.That is also going to be true in Latvia. The further left we go, the more organic, grassroots, self-organized cells of people we're going to find who participate in smaller, less visible initiatives. So that's probably the best way that I can explain the difference.BGG: Got it. We see this distinction of centralization and decentralization.One could consider these different types of movements organic in their own ways, but different in different ways. When one thinks of leftist organizing, which has a long and rich history, organic is sort of one of the key words.It's perpetual, and these society-wide initiatives, like what's currently going on in Lithuania, that we've seen across other countries over the last few years, are maybe a little bit less frequent and less common. So there's an important distinction there.So I want to pivot to the international dimension of how the Ukrainian leftist feminists are talking, especially with Western counterparts. And by Western, we mean Western Europe. We mean American and Canadian. We mean Western, as in not Eastern Europe. So could you talk a little bit about the challenges they're facing there?I think I alluded to it earlier, and you alluded to it earlier, but could you dive a little bit more into that discourse, that dialogue between the Ukrainians and their counterparts?GB: This is the main point of contention. What does it mean to be leftist? How much does local experience shape being leftist?What is the relationship of the left to the national question? And I think this is where we are seeing the real tension. Underlying this tension, of course, is the question of Russia. Let me try to unpack this. And I'm going to start from the other end than I listed, which is with the question of Russia.Eastern European in general, and Ukrainian in particular, leftist feminists have a very different understanding as to what Russia is in terms of geopolitics than the Western counterparts are going to have. This stems from very different histories. Western leftism—especially the new wave of leftism that arose in the sixties and the seventies—in many ways has redefined itself not just through the questions of class, which I would argue were lost to some extent. They lost their centrality.And they redefined themselves through the anti-colonial, anti-racist struggle. And that struggle was particularly important because after the fall of the formal colonial system, the colonial patterns of economic exploitation, of social exploitation, of brain drain still very much persisted. And naming that and defining themselves against Western neoimperialism or neocolonialism in the Global South was one of the most defining features of the Left, both in the Global South and in the West. Now, Russia at that time had positioned itself as the ally of the colonized countries. And some of it was pure show, and some of it was actual money, resources, and help that were sent, for example, to Angola. And that made a real difference. Whether that was genuine concern for the colonized people or whether that was an ideological tool is a matter of debate.Whatever it was, it had a profound impact on the way that Western leftists relate to Russia. They continue to see Russia out of that tradition, in many ways, as an ally against Western capitalism and imperialism. Their empire, against which they define themselves, continues to be in the West, and oftentimes is seen as centered on the United States.The empire against which we define ourselves in Eastern Europe is Russia, because Russia was the colonizing power in a very real sense in the region. It was our empire that subjugated us. It was the colonial power that engaged in just about every single practice in which any colonial power engages in the region.For us, if we think outside of ourselves, Russia continues to be the colonial power in the way that it relates to Central Asia, in the way that it relates to the indigenous people of Siberia, in the way that it continues to conduct business. So both the left in the West and the left in the East continue to define themselves against the empire, but disagree on who the empire is.The fundamental difference is the question of Russia. Because of the way that Western leftists, and particularly Western leftist feminists, have been taught to see the world, the way that they have been habituated to see the world, they're unable to see Russia as an aggressor. They're unable to change their narrative about how NATO might act.And of course, the criticisms of continued Western abuses of power, especially when they center on the United States—such as Afghanistan or such as Iraq, but also here in the European context, intra-European context, Serbia is another context in which that comes up—are highly debatable questions, but they're seen a certain way. They're understood in a certain way by Western leftists. And because of Russia's criticism of the West, Western leftists see it as a natural ally, or at least as an equally guilty party.BGG: That's a really great explanation. I think the way that you've laid that out makes a lot of sense.It also harkens back to where I want to bring this, which is the debate that has been going on in Baltic studies and other academic fields, especially those focusing on the region, about thinking about Baltic history in particular as a colonial history and thinking about what it means to decolonize Baltic studies as a field, to decolonize our academic thinking. There have been a lot of discussions.I know that we were in the same room at the AABS panel at Yale last year on that fantastic panel about decolonization. Where do you think this leads with regard to your research specifically? There's already this trend in this field. I get the sense that you are an advocate and moving forward in land seeking for the field as a whole to move in that direction.What do you think the next steps are? What paths do you think could be taken? What do people need to be thinking about that they may not already be thinking about?GB: Well, I think for me, the key question when we are talking about Baltic studies and decolonization is what is it that we talk about when we talk about decolonizing Baltic studies or Baltic countries?Because I think sometimes we're talking about four different things. We are talking about the question of colonialism and coloniality. That's one. We are talking about imperialism, Russian imperialism, and Russian imperiality. We are talking about Russification and what it means to de-Russify. And we are also talking about Sovietization and what it means to de-Sovietize.And I would argue that while these four concepts are very much interrelated, they have very different agendas. So, I think it's a question of definitions. How do we define what our agenda is? Which of the four do we have in mind when we talk about decolonizing Baltic countries, Baltic studies, or anything else?And I would say that each of the four has its place and is significant. But the flip side of that, especially if we stay with the question of decolonization, is the question of Western theory, practice, and scholarship as it relates to Baltic studies. Because if we go back to the early questions in the conversation of what is civil society and whether there is a civil society, Baltic countries and the region as a whole are pathologized.Because the concept of what civil society is, or is not, was based on Western understandings and Western practices. And it rendered civil society in the region invisible. In what ways does the production of scholarship and knowledge about the region continue to be based in very unequal power relationships, in such a way that it continues to pathologize the region?And these are very uncomfortable questions, because much like, you know, in the late eighteenth century when the Lithuanian Polish Commonwealth was divided between the three powers, we're facing the same question: Who is our ally? Because we have learned that Russia is definitely not, but the West is also a problematic ally.This is where I think the question of what it means to center the study of the region in the theory, in the practice, in the questions that actually originate from the ground up, rather than are solely important. And I'm not ditching all Western scholarship out the window. That would be throwing the baby out with the bathwater.But I'm saying, what does it mean to balance? What does it mean to center? What does it mean to change the parameters of the conversation?BGG: Those are some weighty questions. I think they're good questions that the field is, I would say not even starting to engage with, but is engaging with, which is really excellent, but it's a long path.As anyone who is a scholar of decolonization will tell you, it doesn't happen overnight. It doesn't happen over a decade. It's sort of a continuous process. So, I think that is where we're going to have to leave it, knowing that there is so much more we could have talked about. But, Gražina, thank you so much.This has been a fascinating conversation. Thank you for joining Baltic Ways.GB: Thank you so much for having me, Ben. It's been a privilege.To ensure you catch the next episode of Baltic Ways, make sure you're subscribed to your podcast feed or wherever you get your shows. Thanks so much, and we'll see you next time.(Image: Facebook | Феміністична майстерня)Baltic Ways is a podcast from the Association for the Advancement of Baltic Studies, produced in partnership with the Baltic Initiative at the Foreign Policy Research Institute. The views and opinions expressed in this podcast are those of the authors and do not necessarily reflect the official policy or position of AABS or FPRI. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit fpribalticinitiative.substack.com

Tell us what you though of the episodeProducer Shashi Ranjan explores the rich legacy of music, lyrics, and poetry in South Asian cinema—once the soul of storytelling—and how their influence is gradually fading in the face of Westernization and evolving audience tastes. This episode delves into the unique narrative power of Indian musical traditions and the poetic essence that once defined the region's films, while examining the cultural shifts reshaping global cinematic narratives.​Shashi Ranjan is an Indian actor, director, and producer known for his contributions to the Bollywood film and television industry. He has directed and produced films such as "Dobara" (2004) and "Dhoom Dadakka" (2008). As an actor, he has appeared in movies like "Guddo" (1985) and "Prem Geet" (1981). Additionally, he played the role of Mohanlal in the 2012 film "Gali Gali Chor Hai." ​#bollywood #bollywoodmusic #bollywood60s #bollywoodsongs #bollywoodlyrics  http://twitter.com/dreamingkingdomhttp://instagram.com/kingdomofdreamspodcasthttp://facebook.com/kingdomofdreamspodcast Watch the feature films that I have directedCitizen of Moria - https://rb.gy/azpsuIn Search of My Sister - https://rb.gy/1ke21Official Website - www.jawadmir.com

Toyohara Kunichika (1835-1900) is considered one of the last great ukiyo-e print designers of Japan. His evocative works helped shape some of the most significant prints from the latter era of ukiyo-e and burgeoning Meiji nishiki-e. I welcome back to the show Dr. Monika Hinkel, Lecturer in the Arts of East Asia at SOAS (the School of Oriental and African Studies) at the University of London and an Academic Member of the Japan Research Centre where we explore Kunichika's life and career. We discuss Kunichika's upbringing in Edo-period Japan (1603–1868), his training at the Utagawa School, and his evolution as an ukiyo-e artist. We discuss Kunichika's creative process, the woodblock production methods of the Edo and Meiji periods, and his favoured themes—kabuki actors, and beautiful women. We also discuss how Kunichika subtly incorporated Japan's emerging modernity into his designs. Lastly, Dr. Hinkel and I share our personal stories about why we have such an affinity for Toyohara Kunichika and his work. Please follow The Unfinished Print and my own mokuhanga work on Instagram @andrezadoroznyprints or email me at theunfinishedprint@gmail.com  Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Artists works follow after the note if available. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Print publishers are given if known. Ichikawa Sandanji I (1842-1904) as Akiyama Kiimori from New Plays for the Meiji Theatre (1894) Published by Akiyama Buemon ukiyo-e - is a multi colour woodblock print generally associated with the Edo Period (1603-1867) of Japan. What began in the 17th Century as prints of only a few colours, evolved into an elaborate system of production and technique into the Meiji Period (1868-1912). With the advent of photography and other forms of printmaking, ukiyo-e as we know it today, ceased production by the late 19th Century.  Utagawa School - was a school of print designers starting with Utagawa Toyoharu (1735-1814). He employed one point perspective (vanishing point) in his print designs, being influenced by Western perspective. The influence of the Utagawa school goes far in Japanese print history and one of its most successful. This schools print designs of kabuki portraits, beautiful women (bijin-ga), and landscapes are excellent. Some famous names attributed to the Utagawa school are Utamaro (1753-1806), Utagawa Kunisada (1786-1865), and Ando Hiroshige (1797-1858). A fine description of this school can be found, here at Artelino.  Utagawa Kuniyoshi (1798-1861) - is considered one of the last “masters” of the ukiyo-e genre of Japanese woodblock printmaking. His designs range from landscapes, samurai and Chinese military heroes, as well as using various formats for his designs such as diptychs and triptychs.   The Mirror of Women of Wisdom and Courage - Princess Chujo (1843) Utagawa Kunisada (1786-1865) is widely regarded as one of the most significant woodblock print designers in Japanese history. His diverse portfolio includes prints ranging from landscapes and books to erotica and sumo. Kunisada worked during the vibrant era of nishiki-e alongside notable artists such as Andō Hiroshige (1797-1858), Katsushika Hokusai (1760-1849), and the aforementioned Kuniyoshi. This period represents a rich and abundant chapter in Japanese woodblock print history. Beauty in a Mirror - Beauty Applying Perfume On Her Neck (date unknown)  Kobayashi Kiyochika (1847-1915) - was a painter and woodblock print designer famous for his war prints on the First Sino-Japanese War (July 25, 1894- April 17, 1895). Kiyochika captured the transitional period in Japanese history as the country underwent rapid modernization and Westernization during the late 19th and early 20th centuries.   Light House at Kudan On A Rainy Night ca. 1930's   Tsukioka Yoshitoshi (1839-1892) -  was a mokuhanga designer who is famous for his prints depicting violence and gore. His work is powerful, colourful, and one of the last vibrant moments of the ukiyo-e genre of woodblock prints. More information about Yoshitoshi's life and his copious amount of work can be found, here.     Rising moon over Mount Nanping - Cao Cao (1885)   nishiki-e (錦絵) - is the Japanese phrase for multi-colour woodblock prints, otherwise known as brocade pictures. Usually attributed to the Meiji period (1868-1912).   © Popular Wheat Productions opening and closing credit - Evening Chimes in Japan logo designed and produced by Douglas Batchelor and André Zadorozny  Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :)  Слава Українi If you find any issue with something in the show notes please let me know. ***The opinions expressed by guests in The Unfinished Print podcast are not necessarily those of André Zadorozny and of Popular Wheat Productions.***  

Welcome to the Psychedelic Conversations Podcast!Episode 151:In this episode, Ena shares her deeply personal journey into plant medicine, beginning from a place of suffering, anxiety, and depression, and how these sacred tools ultimately transformed her life. We explore the critical role of intention, discernment, and trust when working with psychedelics, as well as the importance of ethical guidance and integration. Ena also sheds light on the complexity of different approaches—shamanic, therapeutic, and self-guided—and the challenges surrounding the Westernization of these ancient traditions. Join us for a profound discussion on surrender, healing trauma, and how we can bring the wisdom of these medicines into our daily lives!About Ena:Ena Vie is a seasoned spiritual and psychedelic facilitator, musician, and teacher with over two decades of experience facilitating ceremonial experiences for a worldwide audience. She specializes in using presence and moment-to-moment awareness to guide individuals through the integration of psychedelic experiences. Ena creates a supportive environment for healing and self-discovery, blending radical compassion with deep listening. Ena holds a B.A. in English Literature from UCLA and a Master's Degree in Indigenous Science from Naropa University. Her extensive background includes studies in Jungian Psychology, Shamanism, Meditation, and Earth-based traditions. She co-founded the Institute for the Integration of Psychedelics and Consciousness where she teaches online and in-person integration courses, meditation workshops, mentorship programs, and in-person retreats for profound integration and healing for both students and facilitators of psychedelics and consciousness.Connect with Ena:Website: https://tiipc.com/Thank you so much for joining us!Psychedelic Conversations Podcast is designed to educate, inform, and expand awareness.For more information, please head over to https://www.psychedelicconversations.comPlease share with your friends or leave a review so that we can reach more people and feel free to join us in our private Facebook group to keep the conversation going. https://www.facebook.com/groups/psychedelicconversationsThis show is for information purposes only, and is not intended to provide mental health or medical advice.About Susan Guner:Susan Guner is a holistic psychotherapist with a mindfulness-based approach grounded in Transpersonal Psychology, focusing on trauma-informed, community-centric processes that offer a broader understanding of human potential and well-being.Connect with Susan:Website: https://www.psychedelicconversations.com/Facebook: http://www.facebook.com/susan.gunerLinkedIn: https://www.linkedin.com/in/susan-guner/Instagram: http://www.instagram.com/susangunerTwitter: http://www.twitter.com/susangunerBlog: https://susanguner.medium.com/Podcast: https://anchor.fm/susan-guner#PsychedelicConversations #SusanGuner #EnaVie

Send us a textHow do we attend to diverse voices in our churches and society without silencing or patronizing each other? Author and professor Esau McCaulley, PhD, joins Amy Julia Becker to discuss The New Testament in Color: A Multiethnic Bible Commentary. They talk about:the importance of connecting church and culturethe insights provided by scholars from diverse backgrounds and ethnicitiesthe harm caused by limiting biblical interpretation to a Western-centric lensthe role of the church in today's societythe transformative power of listening and learning from each other_AMY JULIA'S Books_ON THE PODCAST:NYT essays by Esau McCaulleyThe Esau McCaulley PodcastReading While Black: book; podcast episodeHow Far to the Promised Land: book; podcast episode_CONNECT with Dr. McCaulley on his website (esaumccaulley.com) and on social media (@esaumccaulley)_Watch this conversation on YouTube by clicking here. Read the full transcript and access detailed show notes by clicking here or visiting amyjuliabecker.com/podcast._ABOUT:Esau McCaulley, PhD, is an author and The Jonathan Blanchard Associate Professor of New Testament and Public Theology at Wheaton College. His writing and speaking focus on New Testament Exegesis, African American Biblical Interpretation, and Public Theology. He has authored numerous books including, Reading While Black: African American Biblical Interpretation as an Exercise in Hope, which won numerous awards including Christianity Today's Book of the Year. Esau also served as the editor of New Testament in Color: A Multi-Ethnic Commentary on the New Testament.On the popular level, Esau's recent memoir, How Far to the Promised Land, was named by Amazon as a top five non-fiction book of 2023. He has also penned works for children, including Josey Johnson's Hair and the Holy Spirit and Andy Johnson and the March for Justice. Esau is a contributing opinion writer for the New York Times, and senior editor for Holy Post Media as well as the host of a new podcast with the Holy Post. His writings have appeared in places such as The Atlantic, Washington Post, and Christianity Today._Connect with me: Instagram Facebook YouTube Website Thanks for listening!

In this episode, I sit with Nigerian American Qween as she talks about her opinions on why Korea has the lowest birth rate in the world. Hosted on Acast. See acast.com/privacy for more information.

In this episode of the DailyRapUpCrew, we dive into the heated debate between Africans and African-Americans on identity, relationships, and success. Our guests @tairatomotola https://www.instagram.com/tairatomotola & @abenathediva-https://www.instagram.com/abenathediva/ fromThe Lounge ATL https://www.instagram.com/thelounge.atl share their unique perspectives on whether men or women are the prize in modern relationships, and how cultural differences shape expectations around gender roles and independence. We also discuss the perceptions of hard work, the challenges African immigrants face when coming to America, and the controversial rise of passport bros. Tune in for an unfiltered discussion on identity, culture, and love! *Enhance Your Experience with #Dailyrapupcrew

A former top aide to two New York governors has been charged with working as an illegal agent of the Chinese Communist Party (CCP). Linda Sun, who was deputy chief of staff for Gov. Kathy Hochul and deputy diversity officer for Gov. Andrew Cuomo, was accused by federal prosecutors of being an undeclared agent for the Chinese regime while working for the politicians during her tenure in the New York government. According to the U.S. Attorney's Office, Sun had engaged in political activities that aligned with the interests of the CCP and also conspired to launder the proceeds of the alleged unlawful activities. Meanwhile, the break from the Chinese market is now hitting Hollywood as American movies fall flat in China. This is taking place as the CCP warns against the “Westernization” of Chinese youth, with the regime increasing its focus on soft power. As this happens, the regime is also expanding its censorship and surveillance programs. We'll discuss these topics and more in this episode of Crossroads. *Views expressed in this video are opinions of the host and guests and do not necessarily reflect the views of The Epoch Times.   ⭕️

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

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

In this episode of Live Players, Erik Torenberg and Samo Burja dive deep into the complex transformation of Eastern Europe since the fall of communism. They discuss the region's economic evolution from small business-driven economies to potential tech hubs, examine how countries like Poland balance traditional values with Western influences, and analyze the impact of EU integration. Samo offers predictions about Eastern Europe's economic growth, social changes, and geopolitical alignments, providing a comprehensive look at one of Europe's most dynamic regions and its place on the global stage. --- This show is produced by Turpentine: a network of podcasts, newsletters, and more, covering technology, business, and culture — all from the perspective of industry insiders and experts. We're launching new shows every week, and we're looking for industry-leading sponsors — if you think that might be you and your company, email us at erik@turpentine.co. --- RECOMMENDED PODCAST:

Send us a Text Message.I'm thrilled to share the latest episode of the "Endless Possibilities Podcast" with you. This time, I had the pleasure of welcoming back Santosh for a heartfelt discussion on the significance of the guru in Hindu tradition, especially in light of the auspicious occasion of Guru Purnima. Here's a sneak peek into our enlightening conversation:Key Takeaways from Our Episode:The Essence of Guru Purnima:We dive into the celebration of Guru Purnima, a day dedicated to honoring spiritual teachers.Santosh shares the profound role of the guru as a source of spiritual guidance and enlightenment.Understanding the Guru:Discover the prayer that encapsulates the essence of the guru, embodying creation, sustenance, and dissolution.Learn why the guru holds the highest importance in spiritual practice and the path to liberation (moksha).Historical Significance:Santosh links Guru Purnima to Sage Vyasa, the revered author of the Mahabharata.Explore the traditional prayers and rituals that mark this special day.The Nature of the Guru:The guru as a guiding light through life's complexities, especially during challenging times.The transmission of divine grace through the guru's blessings and guidance.Guru vs. God:An intriguing discussion on why the guru is often seen as more accessible than the divine in Hindu tradition.The symbolic significance of offering prayers to the guru's paduka (slippers).Guru Lineage:Tune in to explore the profound impact a true guru can have on your spiritual path and learn how to navigate your journey with an open heart and discerning mind.Stay curious and keep exploring the endless possibilities!Warm regards, GarrettP.S. Don't forget to share your thoughts and experiences with us. We love hearing from our listeners!Manblunder Website : https://manblunder.com/If you would like to be interviewed by Gareth email him on info@truespiritualawakening.euGareth's website https://truespiritualawakening.euIntroduction and Welcome (00:00:00)Celebration of Guru Purnima (00:01:21)Significance of Gurus (00:02:09)Role of Guru in Spiritual Development (00:03:27)Guru Lineage and Transmission (00:06:22)Guru's Importance Compared to God (00:07:56)Special Prayers to Guru (00:08:45)Understanding the Guru-Disciple Relationship (00:10:31)Unconditional Love of the Guru (00:12:00)Faith and Devotion to the Guru (00:13:16)One-on-One Relationship with a Guru (00:14:12)Personal Experience with Ravi Guruji (00:15:32)Guru as a Father Figure (00:18:48)Trust and Doubt in the Guru Relationship (00:19:53)Realization of the Guru's Divine Nature (00:21:31)Skepticism Towards Gurus in the West (00:23:11)Qualities of a True Guru (00:24:07)Risks of Spiritual Misalignment (00:26:31)The Importance of Cleansing (00:27:34)Cultural Differences in Spiritual Practices (00:28:57)Impact of Westernization on Indian Traditions (00:29:15)The Role of Maturity in Seeking Awakening (00:31:08)Risks of Self-Awakening Kundalini (00:33:12)Using Deities as Gurus (00:35:35)Maha Mantra's Significance (00:36:30)Accessing the Guru's Energy (00:37:42)Mantra Programming and Its Effects (00:38:46)The Concept of Bij Mantras (00:45:45)Understanding the Goddess through Mantras (00:49:24)The Importance of Intention in Mantra Practice (00:51:08)Understanding Spiritual Practice (00:51:30)Physical vs. Spiritual Laws (00:52:25)Core Mantra Explanation (00:53:15)Mantra Encapsulation Technique (00:56:26)Mantras for Material Wealth vs. Liberation (00:58:10)Karmihttps://www.youtube.com/@EndlessPossibilitiesPodcast

About the Guest(s): Dr. Kristin Hieshetter is a dedicated advocate for functional health, well-versed in metabolic biochemistry. With a background in exploring the intersection of nutrition, chronic diseases, and public health, she passionately brings awareness to significant health issues through her podcast, Functional Health Radio. Dr. Hieshetter analyzes historical and contemporary data to uncover the hidden truths behind widespread health problems, aiming to inspire positive change in her listeners' lifestyles. Episode Summary: In this riveting episode of Functional Health Radio, Dr. Kristin Hieshetter delves into the alarming trends in life expectancy and chronic diseases in America, punctuated by the pervasive issue of sugar consumption. She reports on the historical decline in U.S. life expectancy and the corresponding rise in chronic diseases among children. Using a historical lens, Dr. Hieshetter explores how sugar, once debated and even considered detrimental, transformed into a so-called "health food" through a combination of flawed science and powerful industry influence. The episode takes us through the role of sugar in various diseases, mirroring a recurring pattern of Westernization leading to an explosion in chronic health conditions like diabetes, obesity, and heart disease. Dr. Hieshetter recounts how early 20th-century nutrition research proved sugar's noxious qualities, yet how industry manipulation turned the narrative on its head. She sheds light on major figures, like Weston Price and Fred Stare, and critical studies that have shaped (or misled) public understanding of sugar's health impacts. The discussion pivots around the contentious debates between calorie theory advocates and those seeing sugar as an endocrine disruptor, all while drawing attention to the sugar industry's relentless efforts to depict sugar as a dietary staple. Key Takeaways: Life Expectancy Decline: U.S. life expectancy declines alarmingly, with both men and women experiencing shorter lifespans. Sugar-Linked Diseases: Sugar is closely linked to numerous chronic diseases, including diabetes, heart disease, cancer, and more. Debunking Health Myths: Early 20th-century research debunked sugar myths, but industry influence shifted sugar's perception to a health food. Industry Manipulation: Powerful sugar industry campaigns suppressed scientific truths, promoting a calorie-centric view over hormonal impact. Historical Context: A deep dive into historical studies and influential figures illustrates how sugar's perception evolved dangerously over time. Notable Quotes: "We are walking around in the most amazing, intelligent, responsive, adapting, and aware system in the world, the human body." - Dr. Kristin Hieshetter "In 1929, women worldwide were avoiding sugar to stay slim. Oh, this is trouble." - Dr. Kristin Hieshetter "German soldiers… discovered that sugar helped the military men perform extraordinary labor. It stimulated their central nervous systems and it prevented fatigue." - Dr. Kristin Hieshetter "Much of the information that I brought to you today, I was first inspired to read when I read [The Case Against Sugar by Gary Tobes] years prior." - Dr. Kristin Hieshetter "Oxford researchers said that three out of the four cancer cases in the United States of America were caused by diet, not chemicals in the environment, not your genes." - Dr. Kristin Hieshetter Resources: The Case Against Sugar by Gary Tobes Functional Health Radio podcast Information on Weston Price and his works Historical data from the CDC and World Economic Forum reports Functional Health Mastery To uncover the full extent of sugar's impact on health and society, and understand how to navigate towards better health choices, listen to the full episode. Stay tuned for further episodes tackling the intricacies of nutrition and functional health on Functional Health Radio.

Westernization without Christianity doesn't work. __________ For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

This lecture discusses key ideas from the 20th century philosopher and head of the Japanese Kyoto school, Nishitani Keiji's book, The Self-Overcoming Of Nihilism Specifically it examines chapter 9, "The Meaning of Nihilism for Japan". This one examines his discussion of how Japan opened itself up to a crisis of nihilism precisely through modernization and westernization, and what the possibilities for post-World War II are. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler or Buy Me A Coffee - https://buymeacoffee.com/a4quydwom If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase The Self-Overcoming Of Nihilism - https://amzn.to/3wgyCqz

This week on the Revised Introduction to Japanese History: the economics of Meiji Japan, and a brief foray into social attitudes towards Westernization. How did Japan transform itself from being largely cut off from the world economy to central to it within half a century, and what impact did all this change have on the national self-image and culture? Show notes here. Also: there will be no episode next week, as I will be on a school trip touring Japan with students. 

In this episode, we're joined by Osinakachi Akuma Kalu, the founder of TAFFD's, dedicated to enhancing health and biological longevity for Africans through educational initiatives. He's also an author, futurist, musician, and speaker. Our discussion centers on traditional African health practices, mindsets, and tools, covering: social connection, community, movement, nutrition, farming, medicine, music, dance, language, metaphysics, morality & ethics, biodiversity, environmental factors, holistic living, and more. We also discuss how Westernization has negatively impacted the health and longevity of Africans, across these various dimensions. History, politics, education, and big business are a big part of this. Some ways in which Africa is degenerating include: social isolation, fracturing of family and community, poor nutrition (e.g. processed foods and added sugars), environmental toxins, loss of religion and culture, and increasing use of chemicals and pharmaceuticals.  Osinakachi aims to reconnect Africans to their ancestral roots, returning to a time marked by robust health, longevity, strong social bonds, community, safety, trust, empathy, vulnerability, natural exercise, biodiversity, nutritious food, and a mindset that values such.  We must redefine wealth, prioritizing health and social cohesion over money, comfort, and convenience. While traditional practices like farming and open dwellings may be disappearing, education and hard work can help revive some of the positive aspects of Africa's heritage. The principles, practices, and mindsets discussed in this episode can be applied to your individual life, relationship, family, or community, regardless of your location in the world.*Connect with Osinakachi*LinkedIn: /osinakachi-akuma-kalu Facebook: /authorOsinakachi website: taffds.orgRESOURCESMUSIC IN AFRICA- African Traditional Music (ATM)- Afrobeats- Amapiano- Bongo Flava- HighlifePEOPLE- Aristotle- Feta Kuti- Izu Marcel Onyeocha- Ludwig Wittgenstein - Martin Buber- Plato- R.L. StineVOCABULARY - assimilation- association- Berlin Conference- Igbo - Ohafia War Dance- Omenala- palm wine- Scramble for Africa- Ubuntu- Zulu

In this episode of The Unfinished Print, I speak with Henry Smith, Professor Emeritus in the Dept. of East Asian Languages & Cultures at Columbia University.  Together we delve into the scientific aspects of Meiji woodblock prints, exploring the trajectory of Nishiki-e during the late Edo and Meiji eras. Additionally, we examine the significance of cochineal and naphthol dyes, and scrutinize particle sizes. Henry's scholarly contributions include groundbreaking articles on subjects such as Hokusai and the Blue Revolution, with the introduction of Prussian Blue to the Japanese woodblock aesthetic during the mid to late Edo Period.  Join me in discovering how Henry's passion drew him into the enchanting world of Meiji woodblock prints, as we navigate the influence of Western collectors in Meiji Japan, exemplified by figures like English s urgeon William Anderson. Henry helps me in understanding the rich palette and the science behind Meiji prints, shaped by the infusion of imported dyes and pigments. Please follow The Unfinished Print and my own mokuhanga work on Instagram @andrezadoroznyprints or email me at theunfinishedprint@gmail.com  Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Artists works follow after the note if available. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Publishers are given if known. The funeral procession of Meiji Emperor at Nijubashi designed by Yasuda Hanpo (1889-1947) Columbia Academic Commons  Professor Henry Smith's article on the Japanese Student movement, here. Peter Gluck - is an American architect who has won multiple awards and has designed buildings all over the world. He is the principal of GLUCK+, an architecture firm based in New York City.  Professor Carol Gluck - is a Special Research Scholar and George Sansom Professor Emerita of History, Department of History at Columbia University. She has written multiple books and articles on Japanese history.  Jane Jacobs (1916-2006) - an American-Canadian journalist, activist who had written extensively on the life and death of North American cities such as New York City, and Toronto. Her book The Death And Life Of Great American Cities, is considered a classic in urban planning for the modern city and its subsequent decline.  Robert Venturi (1925-2018) -  was an American architect and theorist known for his contributions to postmodern architecture. He, along with his partner and wife Denise Scott Brown, played a key role in shaping architectural discourse in the late 20th century. Venturi challenged the modernist principles that dominated architecture at the time, advocating for a more inclusive and eclectic approach. His book, Complexity and Contradiction in Architecture (1966) was where he critiqued the rigidity of modernist architecture and championed a more diverse and contextual approach to architecture.  Metabolism (Japan) - The Metabolism movement was characterized by a group of young Japanese architects and designers who sought to address the challenges of rapid urbanization and rebuilding after World War II. Key principles and concepts of Metabolism in Japanese architecture are megastructures, prefabrication and modularity, biology and organic growth, and technological innovation. One special notable example of Metabolist architecture was the now demolished Kisho Kurokawa's Nakagin Capsule Tower in Tōkyō. Shinjuku: The Phenomenal City - was the exhibition Henry Smith discussed in this episode. It was exhibited December 16, 1975 to March 7, 1976 at the Museum of Modern Art, New York City. More info, here. a+u magazine - also known as architecture and urbanism magazine, is a Japanese/English architecture magazine first published in 1971. More info, here.  Kōji Taki (1928-2011) - was a Japanese author, architectural critic, editor, and key figure in the Metabolist movement. He played a significant role in shaping the discourse of contemporary architecture in Japan and was instrumental in promoting the ideas of the Metabolists. Kappabashi - located in Tōkyō's Asakusa district, is a renowned destination for kitchenware and restaurant supplies. The street is lined with stores offering a diverse range of products, including traditional Japanese knives, sushi-making equipment, and unique culinary gadgets. Kappabashi is especially popular for its sampuru shops, where visitors can buy realistic food replicas commonly displayed outside restaurants. The area features a mix of large retailers and specialty stores, creating a charming atmosphere with its traditional Japanese architecture. It's easily accessible from Tawaramachi Station on the Tokyo Metro Ginza Line. fūkei hanga - are landscape images. These paintings and prints represent the natural world such as mountains, rivers, waterfalls. You can find these types of prints from the golden age of nishiki-e to shin-hanga, to today.  Sunset at Tomonotsu (1940, 9"x14") by Tsuchiya Koitsu (1879-1942) and published by Watanabe.  Mitaka - is a city located in the western part of Tōkyō, Japan. A very pretty and quiet part of the city it is famous for the Ghibli Museum, and Inokashira Park. 100 Views of Edo (名所江戸百景) - is a series of nishiki-e prints designed by Utagawa Hiroshige (1797-1858). It was published between 1856 and 1859 and consists of 118 or 119 prints, each depicting various scenes of Edo (Tōkyō). The prints show the beauty, diversity, and everyday life of Edo, capturing different seasons, landscapes, landmarks, and activities. Hiroshige's use of color, composition, and atmospheric effects contributes to the series' enduring popularity. The scenes range from bustling urban areas and landscapes to rural views, often incorporating elements of nature and traditional Japanese culture. Suruga-chō (1885) Thirty Six Views of Mount Fuji - one of Hokusai's most iconic series, known for its various depictions of Mount Fuji in different seasons, weather conditions, and different vantage points. The series includes "The Great Wave off Kanagawa." Published between 1830-1832 the series portrays Mount Fuji in different perspectives, everyday life, as well as the special importance of Mount Fuji in Edo culture. The series had a large impact on Western artists and thinkers, including the Impressionists and Post-Impressionists. Umezawa Hamlet-fields in Sagami Province (1830-31) Santa Barbara Museum of Art - is an art museum located in Santa Barbara, California, USA. Its collection contains art works from all over the world, focusing on paintings, sculpture, and paper works. More info, here.  Kobayashi Kiyochika (1847-1915) - was a painter and woodblock print designer famous for his war prints on the First Sino-Japanese War (July 25, 1894- April 17, 1895). Kiyochika captured the transitional period in Japanese history as the country underwent rapid modernization and Westernization during the late 19th and early 20th centuries. Onoguchi Tokuji Destroying The Gate at Jinzhoucheng (1895 14 3/4" x 28 9/16") published by Daikokuya. Utagawa School - was a school of print designers starting with Utagawa Toyoharu (1735-1814). He employed one point perspective (vanishing point) in his print designs, being influenced by Western perspective. The influence of the Utagawa school goes far in Japanese print history and one of its most successful. This schools print designs of kabuki portraits, beautiful women (bijin-ga), and landscapes are excellent. Some famous names attributed to the Utagawa school are Utamaro (1753-1806), Utagawa Kunisada (1786-1865), and Ando Hiroshige (1797-1858). A fine description of this school can be found, here at Artelino.  Newly Published Picture of the Battle of Jiuzan-shan in China (9 3/16" x 13 1/8") attributed to Utagawa Toyoharu Okumura Masanobu (1686-1784) - was a Japanese nishiki-e artist and print designer who lived during the Edo period. He is credited with pioneering the use of full-color printing and is considered one of the early masters of the art form. Okumura Masanobu was known for his contributions to bijin-ga and yakusha-e (actor prints). He played a role in the development of nishiki-e as a popular art form. More information can be found at Viewing Japanese Prints, here.  Large Perspective Picture of Evening Cool by Ryōgoku Bridge (ca. 1748) hand coloured Sumida River - is a major river that flows through Tōkyō, Japan. It plays a significant role in the history, culture, and landscape of the city. The Sumida River flows for approximately 27 kilometers (about 17 miles) through Tokyo, originating from Kita City and flowing into Tōkyō Bay. It passes through several wards, including Kita, Adachi, Sumida, Taito, Koto, and Chuo. The river has been portrayed in nishiki-e prints for generations, along with its bridges.  Kobayashi Kiyochika the Sumida River at Night (9.76"x14" - est. 1881) Utagawa Kuniyoshi (1798-1861) - is considered one of the last “masters” of the ukiyo-e genre of Japanese woodblock printmaking. His designs range from landscapes, samurai and Chinese military heroes, as well as using various formats for his designs such as diptychs and triptychs. Yamayoshi Genba no jō Chikafusa (14 5/16" x 9 15/16" - 1848/49) published by Sumiyoshiya Ike no Taiga (1723-1776) - was a Japanese painter of the mid-Edo period, known for his skill in the Nanga style, which was influenced by Chinese literati painting. He is best remembered for his role in promoting a cross-cultural exchange of ideas between Japan and China in the realm of art and aesthetics during the Edo Period. Landscape with Pavilion (1750) Akita ranga painting - a style of Japanese painting that emerged in the late Edo period, particularly during the 19th century, in the region of Akita in northern Japan. The term "ranga" literally translates to "Dutch painting" and reflects the influence of European painting styles, particularly Dutch and Western techniques, which were introduced to Japan through trade with the Dutch during the Edo Period. More info, here.  Satake Shozan (1748-1785) - Pine Tree and Parakeet (68.11" x 22.83") est 1700's, painting. Shinobazu Pond - is a large pond located within Ueno Park in Tōkyō, Japan. Ueno Park is a spacious public park that is home to several museums, a zoo, temples, and beautiful green spaces. Shinobazu Pond is one of the central features of Ueno Park, and it is renowned for its scenic beauty and historical significance. hanmoto system - is the Edo Period (1603-1868) collaboration system of making woodblock prints in Japan. The system was about using, carvers, printers, and craftsmen by various print publishers in order to produce woodblock prints. The system consisted of the following professions; publisher, artist, carver, and printer. William Anderson (1842–1900) was an English surgeon and collector with a significant impact on the appreciation and understanding of Japanese art in the late 19th century. Anderson became a passionate collector of Japanese art, amassing a vast and diverse collection that included nishiki-e, ceramics, textiles, and other traditional artworks. His collection grew to be one of the most significant and comprehensive of its time. His bequest laid the foundation for the development of Japanese art studies in the West, influencing subsequent generations of scholars, collectors, and enthusiasts. ezōshiya - is a type of Japanese bookstore that specializes in selling "ehon" or picture books. Ehon are valued not only for their storytelling but also for the quality of illustrations. These books played a role in promoting visual literacy and appreciation of art in Japan. Nishiki-e had been sold at these book stores during the Edo Period.  Utagawa Kunisada (1786-1865) is widely regarded as one of the most significant woodblock print designers in Japanese history. His diverse portfolio includes prints ranging from landscapes and books to erotica and sumo. Kunisada worked during the vibrant era of nishiki-e alongside notable artists such as Andō Hiroshige (1797-1858), Katsushika Hokusai (1760-1849), and the aforementioned Kuniyoshi. This period represents a rich and abundant chapter in Japanese woodblock print history. Ichikawa Danjurō VIII as Hanzaemon published by Tamaya Sōsuke (1852) 13 9/16" x 9 3/16" cochineal - known as yōko in Japanese, is a red dye taken from the dried bodies of female cochineal insects. These insects are native to Central and South America, where they feed on the sap of prickly pear cacti. Cochineal has been used for centuries as a natural dye, valued for its vibrant red color. An article about synthetic pigments and cochineal in Japanese woodblock prints and co-written by Henry Smith can be found, here.  William Sturgis Bigelow (1850-1926) - was an avid collector of Japanese art. His extensive travels to Japan from 1882 to 1889, coupled with a close friendship with Ernest Fenollosa, enabled him to amass a remarkable collection. Bigelow's acquisitions played a pivotal role in promoting Japanese art in the Western world. World Of The Meiji Print - is a book published by Weatherhill in 1991 and written by Julia Meech-Pekarik. It describes how nishiki-e developed and evolved during the Meiji period.  Roger Keyes (1942-2020) - was a distinguished scholar of Japanese woodblock prints. His expertise was showcased in his 1982 dissertation, a comprehensive study of Tsukioka Yoshitoshi (1839-1892). Additionally, Keyes authored the book 'Ehon: The Artists and the Book in Japan' in 2006, further solidifying his significant contributions to the understanding of Japanese printmaking. Amy Reigle Newland - is a Japanese print scholar who has written various articles and books upon the subject. One of my favourite books by Newland is her book about Toyohara Kunichika, Time Present and Past: Images of A Forgotten Master (1999).  Bruce Coats - is Professor of Art History and the Humanities at Scripps College, Claremont, California. He has contributed to several books on Japanese woodblock prints, one of my favourites is Chikanobu: Modernity and Nostalgia in Japanese Prints (2006).  James A Michener (1907-1997) - was a Pulitzer Prize-winning writer, scholar, and esteemed academic known for his extensive contributions to various literary genres. Beyond his celebrated literary achievements, Michener also delved into the world of Japanese prints, demonstrating a multifaceted curiosity and intellectual versatility. His exploration of Japanese prints added another layer to his diverse body of work, reflecting a deep appreciation for Japanese art and culture. Honolulu Academy of Arts - founded in 1922 by Anna Rice Cooke, evolved into the Honolulu Museum of Art (HoMA) in 2012. Rice-Cooke's vision for a multicultural art space led to its creation, with an endowment and land donated by the Cooke family. The museum's architectural style blends Hawaiian, Chinese, and Spanish influences. Over the years, HoMA expanded, adding educational wings, a cafe, and more, while its permanent collection grew to over 50,000 pieces. In 2011, The Contemporary Museum merged with HoMA, unifying as the Honolulu Museum of Art. More info, here.  shinbun nishiki-e - the Meiji Restoration of 1868 marked a pivotal moment in Japan's history, prompting significant societal upheavals. Tōkyō, formerly Edo, became the new centre of Imperial Japan, and by 1871, the traditional feudal class system had been abolished, accompanied by compulsory education laws. This era of profound change spurred creative responses to economic challenges. Starting in the summer of 1874, innovative individuals introduced shimbun nishikie, vibrant single-sheet woodblock prints that served as colorful souvenirs. These prints, produced until 1876, were not just visually striking but also narratively engaging, recounting news articles in a format ideal for oral storytelling. Renowned artists like Ochiai Yoshiiku and Tsukioka Yoshitoshi, both students of the celebrated Utagawa Kuniyoshi, played a key role in illustrating these captivating snapshots of an evolving Japan. An excellent article on shinbun nishiki-e can be found here, from All About Japan.  Fighting Off A Wolf by Sadanobu II (1848-1940) from the Nichinichi Shinbun (9 1/2" x 6 3/4")  Satsuma Rebellion -  occurring in 1877, was a last stand against the modernization policies of the Meiji government by disaffected samurai from the Satsuma domain. Led by Saigō Takamori (1828-1877), a key figure in the Meiji Restoration. The rebellion sought to restore imperial power and resist the centralization efforts of the government. The conflict ended in a decisive government victory at the Battle of Shiroyama, where Saigō met his end, marking one of the final samurai-led uprisings in Japan's history. Suzuki Harunobu (1725-1770) -pioneered the art of nishiki-e, becoming the first to craft multi-color woodblock prints. Renowned for his exquisite designs, Harunobu's subjects often revolved around the portrayal of beautiful women, shunga (erotic art), and classical poetry. His innovative techniques and thematic choices significantly influenced the genre during the Edo period in Japan. Lovers Walking In The Snow (1764-1772) (11 1/4"x8 1/8") Emperor Meiji born Mutsuhito (1852 – 1912), was the 122nd Emperor of Japan, reigning from 1867 until his death in 1912. His reign, known as the Meiji Era, marked a transformative period in Japanese history. The Meiji Restoration of 1868 saw the end of the Tokugawa shogunate and the restoration of imperial rule, with Emperor Meiji playing a central role in Japan's modernization and westernization efforts. During his era, Japan underwent significant political, social, and economic reforms, propelling the country into the ranks of major world powers. Emperor Meiji's reign is often associated with Japan's rapid modernization and emergence onto the global stage. sōsaku-hanga -  also known as creative prints, is a printmaking style primarily, though not exclusively, characterized by prints created by a single artist. Originating in early twentieth-century Japan, alongside the shin-hanga movement, this style emphasizes the artist's direct involvement in the entire printmaking process — from design and carving to printing. While the designs, especially in the early stages, may appear rudimentary, the concept of artists producing their own prints marked a significant departure from the traditional model where a select group of carvers, printers, and publishers collaborated in the creation of woodblock prints. shin hanga - is a style of Japanese woodblock printmaking that emerged in the early 20th century, marking the end of the nishiki-e period. Originating around 1915 under the direction of Watanabe Shōzaburō (1885-1962), the art form responded to the foreign demand for "traditional" Japanese imagery. Shin hanga artists focused on motifs like castles, bridges, famous landscapes, and bamboo forests. The style was initiated when Watanabe discovered Austrian artist Fritz Capelari (1884-1950) and commissioned him to design prints for Watanabe's budding printing house. This collaboration led to the evolution of shin hanga into a distinctive new style of Japanese woodblock printing. The shin hanga movement thrived until its inevitable decline after the Second World War (1939-1945). fan print (uchiwa-e) - are crafted in the form of flat, oval fans using materials such as rice paper or silk. These prints are designed to be functional fans, allowing for practical use while showcasing artistic designs. Amy Poster - is the curator emerita of Asian Art at the Brooklyn Museum. aizuri-e - are woodblock prints made entirely with shades of blue. This style gained popularity during the Edo Period.  Keisai Eisen (1790-1848) - was a nishiki-e print designer and author during the Edo Period. His print designs are famous for beautiful women and large head prints (ōkubi-e).   surimono (date unknown - Edo Period) Hiraga Gennai (1729-1779/80) - was a versatile Japanese polymath and rōnin during the Edo period. His diverse talents spanned pharmacology, rangaku (Dutch learning), medicine, literature, painting, and invention. Notable creations include the erekiteru (electrostatic generator), kankanpu (asbestos cloth). Gennai authored satirical works such as Fūryū Shidōken den (1763) and Nenashigusa (1763), along with essays like On Farting and A Lousy Journey of Love. He also wrote guidebooks on male prostitutes, including the Kiku no en (1764) and San no asa (1768). Employing various pen names like Kyūkei and Fūrai Sanjin, he is most recognized by the name Hiraga Gennai. Yokohama-e -refers to a genre of Japanese woodblock prints depicting scenes from Yokohama, a pivotal port city during the late Edo and Meiji periods. These prints showcase the influx of international influences, featuring foreign ships, traders, and cultural exchanges. Yokohama-e captures the dynamic transformation of Japan as it opened to the world, portraying a vivid visual narrative of the city's bustling trade and encounters between Japanese and Western cultures. View of Foreigners' Houses on the Beach Street Seen From Yokohama Port (ca. 1873) by Hiroshige III (1842-1894) Sadahide Utagawa (1807-1878/79) - was a designer of nishiki-e during the late Edo and early Meiji Periods. He trained under Utagawa Kunisada and depicted medieval Japanese scenes, collaborating on the 53 Stations of the Tōkaidō, and prints related to Yokohama-e.   Battle of Ōei (ca.1848) Sir William Henry Perkin (1838–1907) was a British chemist who is renowned for his accidental discovery of the first synthetic dye, known as mauveine or mauve. This significant breakthrough occurred in 1856 when Perkin was attempting to synthesize quinine, a treatment for malaria, from coal tar derivatives. Instead, he obtained a purple-colored substance while working with aniline, leading to the creation of the vibrant purple dye. napthols - are special dyes used in making colourful fabrics on handlooms. They get their name from a specific part in their makeup called an azo group. These dyes are known for making colors really bright and long-lasting on fabrics. They help create fabrics in lots of different colors, like orange, brown, yellow, scarlet, golden yellow, black, red, violet, and more.  orpiment -  sekiō in Japanese, is a bright yellow to orange-yellow mineral composed of arsenic trisulfide (As2S3). It has been historically used as a pigment in painting and for other decorative purposes due to its vibrant color. Often found in association with realgar, another arsenic sulfide mineral, orpiment has also been employed in traditional medicine and alchemy. However, its toxic nature limits such applications, and it's crucial to note that handling orpiment, especially in powdered form, poses health risks due to the presence of arsenic. Marco Leona PhD - is the David H. Koch Scientist at Large at the Metropolitan Museum of Art. He has written several articles on Spectroscopy and art.  Estée Lauder (1906-2004) - was a pioneering American businesswoman and the co-founder of the renowned cosmetics company Estée Lauder Companies. Alongside her husband Joseph Lauder, she established the company in 1946, starting with a few skincare products she developed herself. Estée Lauder's hands-on approach to marketing and emphasis on quality turned her brand into a symbol of luxury. Initially selling to friends, she built a global beauty empire with a diverse product line including skincare, makeup, and fragrances. Today, the Estée Lauder Companies remain influential in the beauty industry, with a portfolio of well-known brands. Estée Lauder's legacy is marked by her significant contributions to the cosmetics world and her establishment of an enduring and iconic beauty brand. The Adachi Institute of Woodblock Prints - is a print studio located in Tōkyō. Established in 1994 in order to promote and preserve the colour woodblock print of Japan. More information, in English and in Japanese.  The 47 Rōnin of Akō - were a group of samurai who sought revenge for the unjust death of their master, Lord Asano Naganori, in 1701. After Asano was forced to commit seppuku (a form of ritual suicide), his loyal retainers, the 47 Ronin, meticulously planned and executed the revenge, successfully avenging their lord's honor. The story is a celebrated example of bushido (samurai code) and loyalty in Japanese history and folklore. smalt - is a deep blue pigment that has been historically used in art and ceramics. It is composed of finely powdered glass, often colored with cobalt oxide to achieve its distinctive blue hue. Smalt was popular during the Renaissance and Baroque periods as a substitute for expensive blue pigments like lapis lazuli. Artists would mix smalt with binders to create blue paint for their artworks. Smalt has some drawbacks, including a tendency to fade over time and a vulnerability to darkening when exposed to certain environmental conditions. Keiji Shinohara - is a Japanese mokuhanga printmaker who apprenticed under Uesugi Keiichiro in Ōsaka. He is the artist-in-residence at Wesleyan University in Connecticut. More info about Keiji can be found here, and here. Yamado-ike from the series Eight Views of Hirakata (2006) 11"x15": gum arabic - is a sap from two types of Acacia tree. In art it is used as a binder for pigments which creates viscosity (depending on how much or little is applied to your pigments) for your watercolours and oils. Rachel Levitas has a fine description on how she uses gum arabic in her work, here.  Bakumatsu Period -  refers to the final years of the Edo period, specifically from the mid-19th century to the early 1860s. The term "Bakumatsu" can be translated as "end of the shogunate." This era was characterized by significant political, social, and economic changes that eventually led to the overthrow of the Tokugawa shogunate and the restoration of imperial rule in the Meiji period. Bunsei Period - was a period in Japanese history which lasted from April 1818 - December 1830 CE © Popular Wheat Productions opening and closing musical credit - The Shadow of Your Smile by Dominic Farinacci, G@ Records (2023)  logo designed and produced by Douglas Batchelor and André Zadorozny  Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :) Слава Українi If you find any issue with something in the show notes please let me know. ***The opinions expressed by guests in The Unfinished Print podcast are not necessarily those of André Zadorozny and of Popular Wheat Productions.***                                          

Uday Benegal speaks to Manjiri Latey, Telepathic Animal Communicator and expert in Neuro Linguistic Programming about Interacting with The Universe: Tune in for a deep conversation on consciousness, Animal Communication, and Eastern Spirituality. Uday is inspired to create a new song called 'Hollow Bones. Stream the song: https://ffm.to/hollowbones https://www.instagram.com/udaybenegal https://www.earthwise.co.in/ Manjiri Latey is a celebrated Telepathic Animal Communicator and teacher in animal communication, shamanism, and holistic living practices. Across the episode, they delve into in-depth discussions on topics such as consciousness, telepathic interaction with animals, neurolinguistic programming, divination, mediumship, and the Wim Hof method. They underline the significance of open-mindedness, self-trust, and the need for understanding and compassion towards animals. Drawing upon their' Indian roots, the conversation explores Eastern spiritual practices, while also appreciating the insights of Western ideas, aiming ultimately to guide the audience towards a raised collective consciousness. 00:00 Introduction and Welcome 00:29 Discussing the Agenda: Telepathic Animal Communication 01:11 Life in Goa and Environmental Concerns 03:40 Exploring Telepathic Animal Communication 06:50 Exploring Consciousness and Communication 10:12 Reflections on Music Career and Collaborations 32:16 The Journey into Animal Communication 41:33 Understanding Personal Reactions and Responses 42:11 The Power of Skepticism and Questioning 43:04 The Challenge of Doubt and Seeking Validation 43:49 The Impact of Skepticism on Personal Growth 44:48 Exploring the Influence of Cultural Consciousness 46:14 The Role of Trust in Personal and Cultural Contexts 46:46 The Influence of Westernization on Indian Identity 48:16 The Paradox of Indian Culture and Consciousness 50:17 Understanding Neurolinguistic Programming 53:32 The Power of Linguistics in Human Behavior 56:12 The Role of Animals in Reflecting Human Behavior 58:05 The Concept of Energy in Investments 58:11 The Expansion of Teaching Beyond Animal Communication 01:01:00 The Role of Animals in Human Consciousness 01:04:00 The Importance of Presence in Animal Communication 01:21:56 The Role of Breathwork in Enhancing Communication 01:22:04 The Importance of Being a 'Hollow Bone' in Communication 01:25:02 The Impact of Individualism and Community Living on Consciousness LYRICS Hollow bones Divining from River Stones Thriving on The world contained in a moment of play And every being's a thought away Hollow bones Human-based telephones All-embraced Calling all creatures, every race Tune into your inner space Journeying on a magic trip Into the underworld There we met the special ones Our spirit animals The ripple effect is playing out Raising consciousness Connecting to the source of life With greater confidence And still you try try try Hollow bones Divining from River Stones Thriving on The world contained in a moment of play And every being's a thought away Hollow bones Human-based telephones All-embraced Calling all creatures, every race Tune into your inner space Metamorph into alignment By tapping into tools Mirroring and taking on As you journey through the rules Love and forgiveness both come first In everything you do Saying your sorry and ask forgiveness And they you say thank you And still you try try try Hollow bones Divining from River Stones Thriving on The world contained in a moment of play And every being's a thought away Hollow bones Human-based telephones All-embraced Calling all creatures, every race Tune into your inner space Hollow bones Divining from River Stones Thriving on The world contained in a moment of play And every being's a thought away Hollow bones Hollow bones Hollow bones --- Send in a voice message: https://podcasters.spotify.com/pod/show/podsongs/message

Just a few weeks ago, Poland elected a new parliament. The result was a change in power, from the national conservative camp to the centrist, pro-European one. And the campaign, yet again, highlighted, to use an overused term, the culture wars over defining the future of one of the European Union's largest but also newest member states. Historically occupied by its neighbors over and over again, risen from the Eastern bloc, riven between a historically national Catholic identity and the fast pace of capitalism and Westernization, between skepticism toward those changes but also a deep antagonism towards Russia, Poland is constantly, it seems, at a historical crossroads. And its soccer culture, says our guest today, highlights that. Simultaneously behind and ahead of the curve of the rest of the continent, here lies an often still undiscovered landscape of dramatic change, shady business, physical violence combined with often new stadiums and lack of success on the field. Intrigued yet? We journey into the heart of Europe with Alex Webber, a British journalist who has lived in Poland a long time and has made it his passion to chronicle the history that is unfolding before his eyes. HELPFUL LINKS FOR TODAY'S EPISODE:Alex's blogAlex's InstagramPolish Hooligan Rap (the tune played later during the episode)Legia vs. Cracovia, tifo and intro (Youtube video)Copa90 mini-documentary on Polish ultras (Youtube)The impressive Polish national anthem, played during some kind of recent tournamentPlease leave a quick voicemail with any feedback, corrections, suggestions - or just greetings - HERE. Or comment via Twitter, Instagram, Bluesky or Facebook. f you enjoy this podcast and think that what I do fills a gap in soccer coverage that others would be interested in as well, please Recommend The Assistant Professor of Football. Spreading the word, through word of mouth, truly does help. Leave some rating stars at the podcast platform of your choice. There are so many sports podcasts out there, and only ratings make this project visible; only then can people who look for a different kind of take on European soccer actually find me. Artwork for The Assistant Professor of Football is by Saige LindInstrumental music for this podcast, including the introduction track, is by the artist Ketsa and used under a Creative Commons license through Free Music Archive: https://freemusicarchive.org/music/Ketsa/

聽台灣人聊中國和台灣的歷史，台灣國慶日的由來 Listening to Taiwanese talking about the history of China and Taiwan, and the origin of Taiwan's National Day 國慶日 guóqìng rì - National Day 屬於 shǔyú - belong to 日子 rìzi - day, date 朝代 cháodài - dynasty 清朝 Qīngcháo - Qing Dynasty 西化 xīhuà - Westernization 皇帝 huángdì - emperor 末期 mòqī - late period 制度 zhìdù - system 革命 gémìng - revolution 推翻 tuīfān - overthrow 統治 tǒngzhì - rule, govern 打仗 dǎzhàng - to fight, to engage in battle 發動 fādòng - initiate, launch 武昌起義 Wǔchāng qǐyì - Wuchang Uprising 戰爭 zhànzhēng - war 中華民國 Zhōnghuá Mínguó - Republic of China (Taiwan) 共產黨 gòngchǎndǎng - Communist Party 紀念 jìniàn - commemorate 中華人民共和國 Zhōnghuá Rénmín Gònghéguó - People's Republic of China (China) 成立 chénglì - establish 台灣人怎麼慶祝國慶日? How do Taiwanese people celebrate National Day? 連假 liánjià - consecutive holidays 總統府 zǒngtǒng fǔ - Presidential Office 廣場 guǎngchǎng - square, plaza 升旗典禮 shēngqí diǎnlǐ - flag-raising ceremony 國歌 guógē - national anthem 國旗歌 guóqí gē - national flag song 把...升上去 bǎ...shēng shàng qù - raise... 閱兵典禮 yuèbīng diǎnlǐ - military parade 儀隊表演 yíduì biǎoyǎn - Honor Guard peformance 國慶晚會 guóqìng wǎnhuì - National Day celebration 交響樂 jiāoxiǎng yuè - symphony 煙火秀 yānhuǒ xiù - fireworks show 耍廢 shuǎ fèi - laze around, do nothing Follow me on Instagram: fangfang.chineselearning !

SummaryA new Foreign Relations Law took effect in China on July 1, 2023 that formalizes Chinese Communist Party leadership in all foreign policy matters. It puts China's security and development interests and global rise at the center of its engagement with the world. The new law has been widely interpreted as providing a legal basis for Beijing's struggle against what it says is a strategy of containment by the United States and its allies, and against foreign interference and sanctions, as well as what is calls America's “long-arm jurisdiction.” To discuss the Foreign Relations Law, host Bonnie Glaser is joined by Dr. Moritz Rudolf, a Research Scholar in Law and Fellow at Yale Law School's Paul Tsai China Center, where he focuses on the implications of China's rise for the international legal order. Timestamps[01:15] Impetus for the Foreign Relations Law[02:47] Centralized and Unified Leadership of Foreign Relations[04:27] China and Reforming the International Order[09:20] How might China use the foreign relations law?[11:03] Insurance Against International Courts[12:31] Targeting a Domestic Audience[15:10] Expected Policy Changes in China[17:30] Applicability of the Law in Cross-Strait Relations[21:57] Forecasting Chinese Use of Lawfare

On this day in 1898, President William McKinley signed a joint resolution annexing the Hawaiian islands to the United States.See omnystudio.com/listener for privacy information.

In this episode of "For Soul's Sake," join me as I delve into the fascinating world of decolonizing yoga and the importance of pronouncing Sanskrit words correctly with the esteemed Angie Tiwari. Angie is a highly experienced corporate and wellness coach, specializing in yoga, meditation, breathwork, and Ayurveda lifestyle. She is dedicated to increasing emotional intelligence, reducing burnout, and promoting well-being and high performance in businesses. Angie has created Tawari Yoga, Unearthed Wellbeing, retreats, and corporate coaching sessions. Angie is a strong advocate for diversity, inclusion, and accessibility in yoga, opposing Westernization and colonization of the practice. In our conversation, Angie Tiwari offers valuable insights into the significance of accurately pronouncing Sanskrit words and respecting the culture of yoga's origins. She firmly believes that correct pronunciation enhances the vibrations and energy of these words, amplifying their benefits. We delve into the vital topic of decolonizing yoga, which aims to make the practice accessible to all. Angie emphasizes the importance of respecting the culture by pronouncing Sanskrit words and mantras correctly. She highlights the need for authentic sharing of these practices, along with exploring the history and context of yoga, to prevent appropriation and ensure its benefits reach society.  Join us in this enlightening conversation as we explore the vital topics of decolonizing yoga and encouraging inclusivity and respect within the yoga world. We hope we can pave the way for a more diverse, accessible, and culturally sensitive practice that benefits all practitioners! 0:02:30   "Decolonizing Yoga: Exploring the Importance of Inclusivity in the Practice"0:09:17   Exploring the History of Yoga and Cultural Appropriation0:17:51   Exploring Cultural Appropriation and Decolonization in Yoga and Mantra Practices0:24:40   Exploring the Power of Learning, Unlearning, and Connection0:30:10   Reflection on Mindful Meditation Exercise0:38:41   Importance of Pronouncing Sanskrit Correctly0:43:24   Mantra Chanting and Seeking as a Sadhaka0:45:46   Intimate Love, Prostituting Spirituality, and Legacy   Want to connect further?Instagram: www.instagram.com/radhika_dasa/Facebook: www.facebook.com/radhikadasmusicYouTube: www.youtube.com/c/RadhikaDasWebsite: www.radhikadas.comPatreon: www.patreon.com/radhikadasLinktree: linktr.ee/radhika_dasa

China cracked down on the infamous "9-9-6" work schedule being operated by Alibaba. Is this a signal of China's "Westernization"? Is this a positive or negative thing for China and/or the rest of the world? JC and B-Mic Roc OD.

From Atatürk to Erdoğan. From Secularism to Islamism. From a parliamentary system to absolute presidential power. Türkiye is set to hold a runoff election next week, on May 28th, between President Recep Tayyip Erdoğan and the opposition leader, Mr. Kemal Kılıçdaroğlu. And the general consensus is that Erdoğan is in the lead. This has come as a surprise and a disappointment to many, particularly since there is much discontent against Mr. Erdoğan. But as you well know, we are not here to cover the news. So let's uncover the history behind this news. Atatürk is writ large in modern Turkish history. Many businesses and government offices (at least up to the recent past), hung his portrait on the wall. He disliked religion and "despised" Islam in particular. Accordingly, he set out to sever Türkiye from its Ottoman past - practically in every way. For example, Atatürk changed the Turkish alphabet from its Arabic base to a Latinized European alphabet. He forbade the hijab in many government institutions and essentially relegated religion to the private realm. Additionally, he pivoted Türkiye toward the West, especially the ideals of the French Enlightenment. Whether or not the Turks liked it, Atatürk drastically changed Türkiye and its direction into the 20th century. Dr. Sinan Ciddi, my guest in this episode, explains that Atatürk acted like a benevolent dictator. He is the "Father of the Turks", a title bestowed upon him by the Turkish parliament in 1934. Well, if all of this is true about Atatürk, then who is Erdoğan? How did Erdoğan rise to power in a country that was modeled after Atatürk's visions of secularism and Westernization? And how did Türkiye lose its parliamentary form of government that was founded on strong institutions, and replace it with an all-powerful presidential system of personalized government in which Erdoğan essentially rules by decree - like an Ottoman Sultan?  Per Dr. Ciddi, Erdoğan is essentially the anthesis of Atatürk, at least in several major areas that matter most to Türkiye and the world. And the danger that Türkiye faces now is that Erdoğan has imperiled its democracy, its secularism, and its international alliances and commitments. Dr. Ciddi is an Associate Professor of National Security Studies at Command and Staff College in Marine Corps University. He is also an Adjunct Associate Professor at the School of Foreign Service in Georgetown University. In addition, he is a Non-Resident Senior Fellow at the Foundation for Defense of Democracies. Dr. Ciddi is the author of Kemalism in Turkish Politics: The Republican People's Party, Secularism and Nationalism, a book that we discuss in this episode. To learn more about Dr. Ciddi, you can visit his academic ⁠homepage⁠. Also, the shift from secularism to Islamism seems to be a trend in the Middle East since Iran's 1979 Revolution. In an earlier episode, Dr. Ghamari-Tabrizi of Princeton University spoke with me about Iran's dichotomy of an Islamic state pretending to be a Republic! How would one even write an Islamic constitution for a republic? Here is a Hint: Iran's Ayatollahs had no clue! Click ⁠here and listen⁠ to this fascinating episode. I hope you enjoy these episodes. Adel Host of the ⁠⁠⁠⁠⁠⁠⁠⁠History Behind News⁠⁠⁠⁠⁠⁠⁠⁠ podcast ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠SUPPORT⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠: ⁠⁠⁠⁠⁠⁠⁠⁠Click here⁠ and join⁠⁠⁠⁠⁠⁠⁠⁠⁠ our other supporters in the news peeler community. Thank you.

Ten years ago, Chinese President Xi Jinping proposed the forging of a community with a shared future for mankind, where we all share a common destiny, and grow and prosper together. As this year marks its 10th anniversary, the concept of a shared future is being explored by more countries and scholars from the West. But can this concept prevail when competition, even rivalry, are rife in the world? With Chinese modernization making extraordinary headway and the debunking of the myth that modernization equals Westernization, what does it mean for the world?

Confusionaires are a world-class rock & roll band that are constantly pushing the boundaries of what rockabilly and country music can be. The trio of Edmonton-based musicians has built a sound that's synonymous with the hardest-hitting country and rockabilly acts around with sound that stands on its own. Their sound fills dance floors with fans from age 8 to 80. Since the inception of Confusionaires in 2017, the trio have focused heavily on live performances throughout Western Canada, earning their place as festival darlings and as a must-see live act. Their impact has led to the successful release of 2 full-length albums and 2 E.P.'s – And now their third full length album, and most ambitious collection of works to date: "Westernization". Confusionaires are bringing this new crop of thoughtful and hard-hitting songs to the people that believe that music should have a little dirt under its fingernails. Website: https://confusionaires.com/Facebook:https://www.facebook.com/confusionaires Brought to you by AIXdspShop now and get up to 50% off on all plugins.Website: HEREPledge monthly with Patreon https://www.patreon.com/apologueShop Apologue products at http://apologue.ca/shop

In India after the 1857 Revolt: Decolonising the Mind (Routledge, 2022), M. Christhu Doss brings together some of the most cutting-edge thoughts by challenging the cultural project of colonialism and critically examining the multi-dimensional aspects of decolonization during and after the 1857 revolt. He demonstrates that the deep-rooted popular discontent among the Indian masses, followed by the revolt, generated a distinctive form of decolonization movement—redemptive nationalism that challenged both the supremacy of the British Raj and the cultural imperatives of the controversial proselytizing missionary agencies. Doss argues that the quests for decolonization (of mind) that got triggered by the revolt were further intensified by the Indocentric national education; the historic Chicago discourse of Swami Vivekananda; the nonviolent anti-colonial struggles of Mahatma Gandhi; the seditious political activism displayed by the Western Gandhian missionary satyagrahis; and the de-Westernization endeavours of the sandwiched Indian Christian nationalists. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In India after the 1857 Revolt: Decolonising the Mind (Routledge, 2022), M. Christhu Doss brings together some of the most cutting-edge thoughts by challenging the cultural project of colonialism and critically examining the multi-dimensional aspects of decolonization during and after the 1857 revolt. He demonstrates that the deep-rooted popular discontent among the Indian masses, followed by the revolt, generated a distinctive form of decolonization movement—redemptive nationalism that challenged both the supremacy of the British Raj and the cultural imperatives of the controversial proselytizing missionary agencies. Doss argues that the quests for decolonization (of mind) that got triggered by the revolt were further intensified by the Indocentric national education; the historic Chicago discourse of Swami Vivekananda; the nonviolent anti-colonial struggles of Mahatma Gandhi; the seditious political activism displayed by the Western Gandhian missionary satyagrahis; and the de-Westernization endeavours of the sandwiched Indian Christian nationalists. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In India after the 1857 Revolt: Decolonising the Mind (Routledge, 2022), M. Christhu Doss brings together some of the most cutting-edge thoughts by challenging the cultural project of colonialism and critically examining the multi-dimensional aspects of decolonization during and after the 1857 revolt. He demonstrates that the deep-rooted popular discontent among the Indian masses, followed by the revolt, generated a distinctive form of decolonization movement—redemptive nationalism that challenged both the supremacy of the British Raj and the cultural imperatives of the controversial proselytizing missionary agencies. Doss argues that the quests for decolonization (of mind) that got triggered by the revolt were further intensified by the Indocentric national education; the historic Chicago discourse of Swami Vivekananda; the nonviolent anti-colonial struggles of Mahatma Gandhi; the seditious political activism displayed by the Western Gandhian missionary satyagrahis; and the de-Westernization endeavours of the sandwiched Indian Christian nationalists. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In India after the 1857 Revolt: Decolonising the Mind (Routledge, 2022), M. Christhu Doss brings together some of the most cutting-edge thoughts by challenging the cultural project of colonialism and critically examining the multi-dimensional aspects of decolonization during and after the 1857 revolt. He demonstrates that the deep-rooted popular discontent among the Indian masses, followed by the revolt, generated a distinctive form of decolonization movement—redemptive nationalism that challenged both the supremacy of the British Raj and the cultural imperatives of the controversial proselytizing missionary agencies. Doss argues that the quests for decolonization (of mind) that got triggered by the revolt were further intensified by the Indocentric national education; the historic Chicago discourse of Swami Vivekananda; the nonviolent anti-colonial struggles of Mahatma Gandhi; the seditious political activism displayed by the Western Gandhian missionary satyagrahis; and the de-Westernization endeavours of the sandwiched Indian Christian nationalists. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

China's successful development shows there is another way to modernize, President Xi Jinping said, rejecting any need to “westernize” and doubling down on his goal of increased self reliance.

China's successful development shows there is another way to modernize, President Xi Jinping said, rejecting any need to “westernize” and doubling down on his goal of increased self reliance.

Curtis White joins Kate Wolf and Eric Newman to speak about his latest essay collection, Transcendent: Art and Dharma in a Time of Collapse. The book offers an incisive critique of the Westernization of Buddhism, from its adoption by tech companies like Amazon and Google into a practice of corporate mindfulness that aids with productivity in the workplace; to its embrace by New Atheists, such as Stephen Batchelor, who argue for Buddhism without beliefs; to its reduction to being solely a matter of neuroscience. White emphasizes the more unruly, unmaterialistic aspects of the dharma—defamiliarization, passion, and metaphysical consciousness— all of which he argues share a deep connection to the work of Western artists, musicians, and poets. Writing with a fiery skepticism about techno-capitalism as the only solution to solving the world's crises, White advocates for Buddhism's place as a form of resistance and a way to think against the status quo. Also, Anand Giridharadas, author of The Persuaders, returns to recommend V.S. Naipaul's A Million Mutinies Now.

Curtis White joins Kate Wolf and Eric Newman to speak about his latest essay collection, Transcendent: Art and Dharma in a Time of Collapse. The book offers an incisive critique of the Westernization of Buddhism, from its adoption by tech companies like Amazon and Google into a practice of corporate mindfulness that aids with productivity in the workplace; to its embrace by New Atheists, such as Stephen Batchelor, who argue for Buddhism without beliefs; to its reduction to being solely a matter of neuroscience. White emphasizes the more unruly, unmaterialistic aspects of the dharma—defamiliarization, passion, and metaphysical consciousness— all of which he argues share a deep connection to the work of Western artists, musicians, and poets. Writing with a fiery skepticism about techno-capitalism as the only solution to solving the world's crises, White advocates for Buddhism's place as a form of resistance and a way to think against the status quo. Also, Anand Giridharadas, author of The Persuaders, returns to recommend V.S. Naipaul's A Million Mutinies Now.

The Imperial Japanese Army was born of, and found its conclusion in, violent conflict. Westernization had come to Japan during the mid to late nineteenth century and divided the nation, for a time reversing the unification efforts of the Tokugawa Shogunate. Consisting of warring clans and provinces governed by a militarily ordered form of government, feudal Japan was a nation designed from warfare, and warfare had long been an essential thread in the weave of Japanese society. You can find the Hardtack Community on all of our socials via our linktree. If you have any feedback on our episodes or suggestions for future episodes, please send us an email: hardtackpod@gmail.com Don't forget to rate us and subscribe! Make your Own Hardtack! Hardtack Recipe (Survival Bread) - Bread Dad Civil War Recipe: Hardtack (1861) – The American Table Sources: Barker, A. J. Japanese Army Handbook 1939-1945. London: Ian Allan Ltd., 1979. Brinkley, Frank and Kikuchi, Dairoku A History of the Japanese People From the Earliest Times to the End of the Meiji Era. Andesite Press, 2015. Clancey, Patrick, ed., TM-3 30-480 Technical Manual Handbook on Japanese Military Forces §. Accessed February 10, 2022. https://www.ibiblio.org/hyperwar/Japan/IJA/HB/HB-7.html?fbclid=IwAR0u_LliAyyGUjGIvNLMTVIBQCiD8LvHzSQ_hUF4eF5yQLNPbxSW4ZPAVas. Drea, Edward J. “In the Army Barracks of Imperial Japan.” Armed Forces & Society 15, no. 3 (1989): 329–48. https://doi.org/10.1177/0095327x8901500301. Drea, Edward J. Japan's Imperial Army: Its Rise and Fall 1853-1945. Read.amazon.com. Kansas City, KS: University Press Kansas, 2009. https://read.amazon.com/?asin=B01EBBK. Paine, S. C. M. The Japanese Empire: Grand Strategy from the Meiji Restoration to the Pacific War. Cambridge: Cambridge University Press, 2017. Smith, Richard J. “Meiji Japan and Late Qing China: Some Comparisons.” Charter Oath IWSM Preface. Accessed January 29, 2022. http://www.ruf.rice.edu/~asia/CharterOathIWSMPreface.html. --- Send in a voice message: https://anchor.fm/hardtackpod/message Support this podcast: https://anchor.fm/hardtackpod/support

Fasting in our culture today is very strange & can be seen as useless but today Pastor Steve reminds us that fasting is a spiritual hunger to grow in relationship with God.

In Russia in the Early Modern World: The Continuity of Change (Lexington, 2022), Donald Ostrowski takes on the long-lived narrative that Peter the Great's reign constituted a pivot point in Russian history. Before Peter, this narrative generally says, there was continuity and even stagnation; after the Petrine Revolution, however, was dynamism, Westernization, and so on. Thoroughly documented and creatively organized, Professor Ostrowski's book suggests that this long-establish narrative has its roots in nineteenth-century Russian historical scholarship that was less attentive to the evidence than it should have been. Aaron Weinacht is Professor of History at the University of Montana Western in Dillon, MT. He teaches courses on Russian and Soviet History, World History, and Philosophy of History. His research interests include the sociological theorist Philip Rieff and the influence of Russian nihilism on American libertarianism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Russia in the Early Modern World: The Continuity of Change (Lexington, 2022), Donald Ostrowski takes on the long-lived narrative that Peter the Great's reign constituted a pivot point in Russian history. Before Peter, this narrative generally says, there was continuity and even stagnation; after the Petrine Revolution, however, was dynamism, Westernization, and so on. Thoroughly documented and creatively organized, Professor Ostrowski's book suggests that this long-establish narrative has its roots in nineteenth-century Russian historical scholarship that was less attentive to the evidence than it should have been. Aaron Weinacht is Professor of History at the University of Montana Western in Dillon, MT. He teaches courses on Russian and Soviet History, World History, and Philosophy of History. His research interests include the sociological theorist Philip Rieff and the influence of Russian nihilism on American libertarianism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

In Russia in the Early Modern World: The Continuity of Change (Lexington, 2022), Donald Ostrowski takes on the long-lived narrative that Peter the Great's reign constituted a pivot point in Russian history. Before Peter, this narrative generally says, there was continuity and even stagnation; after the Petrine Revolution, however, was dynamism, Westernization, and so on. Thoroughly documented and creatively organized, Professor Ostrowski's book suggests that this long-establish narrative has its roots in nineteenth-century Russian historical scholarship that was less attentive to the evidence than it should have been. Aaron Weinacht is Professor of History at the University of Montana Western in Dillon, MT. He teaches courses on Russian and Soviet History, World History, and Philosophy of History. His research interests include the sociological theorist Philip Rieff and the influence of Russian nihilism on American libertarianism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

On today's episode Amobiye Fatola SLC; M.S.Ed, LPC, CCTP makes an appearance to discuss:   - Being A Spiritual Healing Facilitator  - The Westernization of Healing  - Understanding the Ayahuasca Experience  - How Trauma is in Our DNA  - Subconscious vs Conscious Mind in the Human Experience  - How Trauma Isolates Individuals  - Healing Vs Recovery  - Plus More! Connect with the Guest: Website: www.iammapped.com / www.osundamilola.com  Instagram: @amobiyefatola ; @M.A.P.P.E.D  Facebook: @amobiyefatola  LinkedIn: Amobiye Nkromah    Donation Links:  Cash App: https://cash.me/$reginaldahoward PayPal: https://www.paypal.me/reginaldahoward Venmo: https://venmo.com/code?user_id=2257690160005120382 Thank you for tuning into the Black Mental Health Podcast. The love and support for the weekly mental health discussions within the black community is definitely appreciated. This platform will continue to provide conversations spanning from stress, suicide, anxiety, depression and a host of other topics. For more information please checkout reginaldahoward.com If you haven't done so already, please take a minute and leave a quick rating and review of the show on Apple Podcasts by clicking on the link below. It will help this platform to keep delivering life-changing information for you every week!   Make sure you grab your copy of Reg's new book Suffering into Success: https://reginaldahoward.com   Click here to subscribe via Apple Podcast: https://itunes.apple.com/us/podcast/black-mental-health-podcast/id1394583671?mt=2 Click here to subscribe via YouTube: https://www.youtube.com/channel/UC1RoRdLUiPeh7Yr26MC113g Click here to subscribe via Spotify: https://open.spotify.com/show/464IOIGOsIUZPDV7ani1VB?si=5x4fYA3IQya5a6nnCpnnTg Click here to subscribe via iHeartRadio: https://www.iheart.com/podcast/263-Black-Mental-Health-29945336 Click here to subscribe via Google Play: https://play.google.com/music/m/Intpgdsif3iub4vdq7ndjkbecxi?t=Black_Mental_Health_Podcast Click here to subscribe via Stitcher: https://www.stitcher.com/s?fid=215605   Need help gaining your legendary life? Checkout Reg's Mental Clarity Coaching: https://reginaldahoward.com/coaching/   Follow Reginald A. Howard on Social Media: Facebook: https://www.facebook.com/reginaldahoward/ Instagram: https://www.instagram.com/reginaldahoward/ Twitter: https://twitter.com/ReginaldAHoward LinkedIn: www.linkedin.com/in/reginaldahoward Tik Tok: https://www.tiktok.com/@reginaldahoward   Looking to start the conversation about Mental Health in your school, business or organization? Bring Reg in to come speak. For more information: https://reginaldahoward.com/speaking/   Reginald A. Howard understands people. His life purpose is to help others by using his natural ability to relate with anyone. His platforms are dedicated to the advancement of society by problem solving through communication. He plans to be the bridge that brings the world closer together because most problems in the world stem from lack of communication. He doesn't care who you are and what you look like he's here to help.

This week, I sat down to chat with Ricky Derisz, author of Mindsets for Mindfulness: Awakening From Crisis To Higher Consciousness and creator of MindThatEgo, a new paradigm for mental illness, spirituality, creativity, consciousness, and human potential. In this episode, he shares his insights on meditation, intrinsic motivation, ikigai, intentionality, intuition, interdependence, and intimacy.Time stamps:00:44 The enchanted worldview, meditation, perception, & the nature of reality 04:05 Mind-body connection, interconnected consciousness, metaphysics 07:22 Models of depression: chemical imbalance, root-cause analysis, biological vs spiritual, ego dissolution14:51 Spiritual but not religious (SBNR) label, esoteric vs exoteric, spiritual narcissism19:05 Self-compassion and self-criticism, suffering and empathy, self-awareness 24:15 Intrinsic motivation, permissionless leverage, creativity 29:19 Westernization of ikigai, meaning and purpose, non-attachment to ideas 32:56 Paradox of intentionality, specialists vs generalists, experimentation, shiny object syndrome 36:50 Committing to creative endeavors, self-honesty, intuition, sunk cost fallacy 40:13 Throwaway culture, paradox of choice, satisficers vs maximizers, healthy expectations45:30 Effective communication vs protest behavior, ask vs guess culture, emotional reactivity 51:25 Equanimity, autonomy vs interdependence, attachment styles 53:49 Codependency, interabled relationships, gender roles, social conditioning 59:44 Emotional dependency vs intimacy, stability and security, mutual support01:02:34 Understanding, empaths and sensitivity, responsibility, curiosity mindset01:08:47 Growing through adversity, challenges, and forgiveness01:11:02 Bearing witness, holding space, being present to diffuse emotional reactivityYou can follow Ricky on Instagram, Facebook, and Medium and listen to his podcast on YouTube!Subscribe to the podcast: https://nitajain.substack.com/Support the show: https://ko-fi.com/nitajain This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit nitajain.substack.com

Queen Ranavalona I of Madagascar was responsible for the deaths of 1/3 of her people during her reign,  through a series of campaigns to avoid Westernization. This Queen of Madagascar will go down in history for her bloody reign.Twitter & Facebook: @macabrepediaInstagram: @macabrepediapodEmail us at: @Macabrepediapod@gmail.comSupport the show

Welcome to the CodeX Cantina where our mission is to get more people talking about books! Was there a theme or meaning you wanted us to talk about further? Let us know in the comments below! Today we break into a piece that covers many different themes: alienation, isolation, justice, punishment, religion, Westernization, and more! Let's talk about "In the Penal Colony" by Franz Kafka with MusiqueMacabre! Musique also has a special gift where he has recorded himself going through a musical performance of the audiobook. It's something you won't want to miss out on so check out the link below! Musique Macabre's performance of "In the Penal Colony": Franz Kafka Playlist: https://www.youtube.com/watch?v=RwNtmceX3ow&list=PLHg_kbfrA7YBMWEC6Y1VyRYChzJRAb49z ✨Do you have a Short Story or Novel you'd think we'd like or would want to see us cover? Join our Patreon to pick our reads.

MODERNIZATION and COLONIALISM has been a pervasive and accelerating influence across the world in the last few centuries, with some thinkers assuming westernization to be the equivalent of modernization. It has been a serious threat and is establishing a strong base in many people slowly wiping out their culture. Westernization has greatly affected our traditions, customs, family, and our love and respect for others. According to today people find it " cool " to follow the western culture. People find eating with their hands now wrong just because of their friends that have come from a completely different background. No! this should not be the way. We should be proud of who we are and preserve our cultures. If you don't follow your culture then who will? If you can't take care of this rich, unique identity that you have... your status will drop and you will have nothing to guide in your life. How boring is it, for everyone in this world to have the same lifestyle, food, clothing etc. We have cultures that make us our life and we must make use of it in the right way. People are blindly following the western culture without knowing its consequences but with all been said MODERNIZATION and COLONIZATION has brought us some good things but are the negative effects more than the positive effects let's find out on today's episode of NO LONG TALK WITH FROSH PODCAST With my most experienced friends and speakers VIC TOBA SEYI OBA MR VICTOR GRAB YOUR POPCORN AND LETS ENJOY THIS TOGETHER

On this episode of Oluswole, Ceci discusses Westernization in the Dominican Republic, UX design, volleyball and more. SUBSCRIBE: YouTube: http://bit.ly/3emmxoF CONNECT: Instagram: https://www.instagram.com/oluswole/ TikTok: https://www.tiktok.com/@oluswole Spotify: https://spoti.fi/3qseE3i Apple Podcasts: https://apple.co/2N39Pjf Google Podcasts: https://bit.ly/3emtENO

in episode 01 of season 03, Nicole, Carly, and Jazzlyn  dive into the topic of Cultural Appropriation vs. Cultural Appreciation. Definitions, examples and some confusion arouse as we navigate the difference between the two. Rate, subscribe, follow the podcast on instagram @thesourandsaltyProduced + edited by Nicole Zollner @nicolezllnrOriginal music by Steve Vásquez Alcaraz @acarelesscalmhydrojug affiliate linkpoly&bark affiliate link + listen to the episode for the code"What is Cultural Appropriation?" by  The Editors of Encyclopaedia Britannica"Appropriation and Appreciation: What's the Difference?" by Ashley Wells"The Rise and Fall of Cultural Appropriation" by Kirby Ferguson "From Cultural Exchange to Transculturation: A Review and Reconceptualization of Cultural Appropriation" by Richard A Rodgers"Westernization and Cultural Appropriation in Yoga" by Maryann Auger"Here's What I Wish the West Would Understand About Gua Sha" by Jennifer Li"Skin Deep: The Art of Japanese Tattoos" by Caterina Bellinetti"An Indigenous Perspective on Frida Kahlo" by Joanna Garcia Cheran "Gwen Stefani's History of Cultural Appropriation" by Michelle Vincent"Controversial Outfit Cut from Fashion Show After Accusations of Cultural Appropriation" by Elena Goukassian"Victoria Secret Models wearing Native American headdresses and African neck rings" by Harpers Bazaar "Geisha fashion shoots on Vogue. (Karlie Kloss, Rihanna)" by Cady Lang"MAC Cosmetics accused of appropriating Native American culture in new "Vibe Tribe" collection" by Stephanie Marie Anderson"MAC Names New Cosmetic Line After Mexican Murder Town" by Jeff Racheff"The Official CROWN Act" "Cultural appropriation: What is it and what does it mean?" by BBC newsround "Cultural Appreciation vs. Cultural Appropriation: Why it Matters" by Greenheart Club

In the dense rainforest of the west coast of Vancouver Island, the Somass River (c̓uumaʕas) brings sockeye salmon (miʕaat) into the Nuu-chah-nulth community of Tseshaht. C̓uumaʕas and miʕaat are central to the sacred food practices that have been a crucial part of the Indigenous community's efforts to enact food sovereignty, decolonize their diet, and preserve their ancestral knowledge. In A Drum in One Hand, a Sockeye in the Other, Charlotte Coté shared contemporary Nuu-chah-nulth practices of traditional food revitalization in the context of broader efforts to re-Indigenize contemporary diets on the Northwest Coast. Coté offered evocative stories — rooted in her Tseshaht community and in her own work — to revitalize relationships to haʔum (traditional food) as a way to nurture health and wellness. As Indigenous peoples continue to face food insecurity due to ongoing inequality, environmental degradation, and the Westernization of traditional diets, Coté foregrounded healing and cultural sustenance via everyday enactments of food sovereignty: berry picking, salmon fishing, and building a community garden on reclaimed residential school grounds. Charlotte Coté (Tseshaht/Nuu-chah-nulth) is Associate Professor of American Indian Studies at the University of Washington, and has been teaching in AIS since 2001. Dr. Coté holds a Ph.D. and M.A. in Comparative Ethnic Studies from the University of California at Berkeley and is Affiliated Faculty in the UW's Jackson School Canadian Studies Center. Dr. Coté serves as co-editor for the UW Press' Indigenous Confluences series and is the author of Spirits of Our Whaling Ancestors: Revitalizing Makah and Nuu-chah-nulth Traditions (UW Press, 2010). Dr. Coté is chair of the UW's wǝɫǝbʔaltxʷ (a Lushootseed word meaning “Intellectual House”) Advisory Committee. She is also co-founder and chair of the UW's annual “The Living Breath of wǝɫǝbʔaltxʷ” Indigenous Foods Symposium held in May at the wǝɫǝbʔaltxʷ. Dr. Coté serves on the Board of Directors for the UW's Center for American Indian/Indigenous Studies (CAIIS), the Burke Museum's Native American Advisory Board, the Na-ah Illahee Fund Board, and the NDN Collective (Northwest Coast Representative). She also served on the Potlatch Fund Board of Directors, and for seven years served as President. Dana Arviso is an enrolled member of the Navajo Nation and grew up on the Bishop Paiute-Shoshone Indian Reservation in California. Dana proudly commits herself to improving the lives of youth, families, and communities through education and working for social improvements within the fields of education and philanthropy.  She previously served as the Executive Director of Potlatch Fund, a Native American-led foundation. Dana has served on the boards of Social Justice Fund Northwest, Native Americans in Philanthropy, American Indian Graduate Center, and 501 Commons. She also serves on the planning committee for the Living Breath of wǝɫǝbʔaltxʷ: Indigenous Foods Symposium alongside Dr. Coté. She is currently a doctoral candidate in the UW College of Education. Buy the Book: A Drum in One Hand, a Sockeye in the Other: Stories of Indigenous Food Sovereignty from the Northwest Coast (Indigenous Confluences) (Paperback) from University Book Store Presented by Town Hall Seattle. To become a member or make a donation click here.