Canada Podcasts
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Den 19 augusti 1942 landsteg drygt 6 000 mestadels kanadensiska soldater vid den franska kuststaden Dieppe för att skaffa underrättelser och testa det tyska försvaret i Atlantvallen.
Räden blev en katastrof. Förlusten uppgick till mer än halva styrkan som sattes in. Inte mindre än 900 allierade soldater stupade. Vissa erfarenheter kunde de allierade ta med sig från räden – men var det värt förlusterna?
I detta avsnitt av Militärhistoriepodden berättar Martin Hårdstedt och Peter Bennesved om Diepperäden i augusti 1942. Räden genomfördes av många skäl som i efterhand har diskuterats mycket. Våren och sommaren 1942 stod kriget och vägde. Tyskland var ännu framgångsrikt och de allierade, inte minst britterna, behövde en framgång. Stalin pressade sina västallierade hårt för att öppna en ny andra front i Västeuropa.
I detta läge beslutade britterna att med i huvudsak kanadensiska trupper göra en landstigning i Frankrike och tillfälligt ta den lilla hamnstaden Dieppe. Räden skulle testa det tyska försvaret och de brittiska metoderna för landstigning med understöd av en ny stridsvagnsmodell. Med i planerna fanns även att ta en radarstation och inhämta underrättelser om tysk radarteknik.
Räden igångsattes på allvar strax före klockan 5 på morgonen den 19 augusti. Huvudlandstigningen genomfördes mitt för hamnen i Dieppe. I öster och väster och i staden landsteg kommandotrupper för att tysta tyska artilleribatterier. Ingenting fungerade egentligen för de allierade. Understödet av flottan och flyget var för dåligt planerat och samordnat. Tyskarna var larmade och kunde från väl skyddade ställningar möta de kanadensiska soldaterna med mördande eldgivning. Stridsvagnarna kom knappt i land och de som kom upp på stranden blev kvar där oförmögna att nå staden. En radarstation togs, ett tyskt batteri tystades och en mindre del av den kanadensiska styrkan nådde nätt och jämnt sina anfallsmål. I det stora hela körde landstigningen fast på stranden.
Tyskarna kunde konstatera att de med relativ lätthet hade slagit tillbaka landstigningen. De allierade menade i efterhand att de dragit viktiga slutsatser som kom till användning vid den framgångsrika landstigningen i Normandie två år senare. Men detta har ifrågasatts av historikerna i efterhand. Hur som helst var priset fasansfullt högt. På de kanadensiska krigskyrkogårdarna vid Dieppe ligger ännu de som stupade.
Bild: Kanadensiska fångar leds bort genom Dieppe efter räden. Kredit: Library and Archives Canada / C-014171. Wikipedia, CC-BY-SA 3.0
Lyssna också på Operation Torch som förövning till landstigningen i Normandie.
Klippare: Emanuel Lehtonen
Hosted on Acast. See acast.com/privacy for more information.
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Det här är berättelsen om Grimes - indieartisten som hyllats för sina egenproducerade album och sina anti-kapitalistiska ideal, ända fram tills hon trädde fram som techmiljardären Elon Musks flickvän.
Lyssna på alla avsnitt i Sveriges Radio Play.
Det här programmet innehåller en beskrivning av ett självskadebeteende. Har du tankar på att skada dig själv, få stöd av föreningen Shedo via deras chatt https://sjalvskadechatten.shedo.se/. Har du eller någon du känner självmordstankar, kontakta självmordslinjen Mind på telefonnummer 90101 eller via deras hemsida http://mind.se. Du kan också kontakta Jourhavande medmänniska på 08-702 16 80, kl. 21-06. Vid akut självmordsrisk bör du ringa 112.
I Metropolitan Museum of Art på Manhattan hörs det smattrande ljudet från kameror. Det är en majkväll år 2018 och det har blivit dags för ett av årets största evenemang - the Met Gala.
Världskändisar, artister, skådespelare och modepersonligheter poserar på den utrullade beigea mattan. Temat för kvällen är “Himmelska kroppar: Mode och den katolska fantasin”.
Men det är inte modet som kommer vara huvudnyheten den här kvällen.
Bara timmar innan galan sprids rykten om att en av världens rikaste människor, mannen som skapat bilmärket Tesla, har börjat dejta en ny tjej. Ryktena är obekräftade, men så plötsligt står de där tillsammans framför kamerorna.
Elon Musk och den 17 år yngre Claire Boucher, mer känd som indieartisten Grimes.
Det har gått sex år sedan Grimes slog igenom med det kritikerrosade albumet Visions, ett album som hon gjorde själv i det enkla musikprogrammet Garageband, under tre veckor, hög på amfetamin.
Då beskrevs hon som indievärldens nästa stora framtidslöfte - en nytänkande visionär.
Långt ifrån alla vet vem Grimes är när hon nu står bredvid Musk. Ändå sprids nyheten om det udda paret som en löpeld.
Men många är genuint besvikna på att Grimes - underground-artisten som kallat sig anti-imperialist - blivit tillsammans med en labil techmiljardär som vill kolonisera Mars.
Kvällen på The Met blir en vändpunkt. Grimes går från att betraktas som ett musikaliskt geni till att ses som ett skämt.
P3 Musikdokumentär om Grimes är berättelsen om det kanadensiska indielöftet som blev ett Twitterskämt.
Dokumentären gjordes av Anna Lillkung i september 2022.
Producent Siri Hill.
Exekutiv producent Hanna Frelin.
Tekniker Fredrik Nilsson.
Programmet görs av produktionsbolaget Tredje Statsmakten Media.Medverkande: Effie Karabuda, Mia Arias Tsang och Joachim Voss Sundell.
Ljudklipp i dokumentären kommer från: Lex Fridman Podcast, The Zane Lowe Interview Series, Entertainment Tonight Canada, Youtube-kanalen “lok”, The Interview Show with David Scott, POOF! The pop show och Youtube-kanalerna Intro Magazine, The Nomenklaturist, Pop Trigger, KEXP, Access Video TV och advancedfirefly,
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Hello Interactors,
Last week my daughter showed us a glimpse of the Empire State Building from her friend’s dorm room. Every time I see that building, I think of the original black and white movie, King Kong. The image of that poor animal atop what was then world’s tallest structure getting pummeled by machine gun fire sticks with me for some reason. Maybe it’s because it was unfair. That creature was captured from his homeland and brought to America only to be gunned down? What kind of society does this?
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
FAREWELL TO THE KING
Merian C. Cooper got the idea of King Kong from the French-American explorer and anthropologist, Paul Du Chaillu. He was the first of European origin to confirm the existence of Central African gorillas in 1860. This made him a much sought-after speaker in the late 1800s, and his books were immensely popular. Cooper’s uncle gifted the then six-year-old nephew with one, Explorations and Adventures in Equatorial Africa. It tells of one gorilla locals noted for its “extraordinary size”:
“They believe, in all this country, that there is a kind of gorilla — known to the initiated by certain mysterious signs, but chiefly by being of extraordinary size — which is the residence of certain spirits of departed natives. Such gorillas, the natives believe, can never be caught or killed.”
And then, while Du Chaillu was out hunting with locals, an encounter occurred. As Du Chaillu recalls,
“When he saw our party he erected himself and looked us boldly in the face . . . with immense body, huge chest, and great muscular arms, with fiercely-glaring large deep gray eyes, and a hellish expression of face, which seemed to me like some nightmare vision: thus stood before us this king of the African forest.”
And so, they did what they believed to be impossible but predictable. Du Chaillu continues,
“[The gorilla] advanced a few steps— then stopped to utter that hideous roar again- advanced again, and finally stopped when at a distance of about six yards from us. And here, just as he began another of his roars, beating his breast in rage, we fired, and killed him.”
Cooper went on to call this creature King Kong and made a movie about him. He wanted King Kong to be portrayed as being 50-60 feet tall. After all, he was kidnapped from a fictional small island that was also home to dinosaurs.
It turns out a gorilla that size is biologically impossible. For every doubling of height comes a tripling of weight. The joints and bones of a creature of this size simply could not bear his weight. King Kong was also impossible to portray on the big screen. Animators and cinematographers had difficulties portraying an animal of that size in the 1930s. Consequently, King Kong ends up appearing much smaller. Instead of weighing a couple hundred tons, let’s assume this mythical beast was shorter and weighed something more like 15 tons.
Still huge, that would be about two times the mass of an elephant requiring about 12,000 watts of metabolism to survive. And that is just the energy required to keep the organs running and nothing else. Around the time the original King Kong was being released, a biologist named Max Kleiber was plotting various animals’ metabolic rate and mass on a graph. To his surprise, the dots on the graph loosely aligned along a straight line sloping upwards with a mouse near the origin and an elephant to the upper right.
Kleiber had discovered a scaling law in nature known now as Kleiber’s law. For most animals, their metabolic rate scales to the 3⁄4 power of the animal's mass. Put another way, for every doubling of size the energy needed to survive decreases by ¼. Theoretical physicist and former President of the Santa Fe Institute, Geoffrey West, and his colleagues, believe ¾ scaling occurs due to the nutrient distribution through the efficiency seeking fractal-like structures of the circulatory system. The ‘3’ in ¾ comes about, it is believed, because the particles needed to arrange these mechanisms exists in a three-dimensional geometric universe.
Animals observed in the wild maximize their energy to survive. Every bit of energy spent above and beyond what is required for their body to function only pushes their caloric needs into debt. GPS tracked tigers, for example, reveal highly optimized search strategies over space and time in their hunt for prey. A lounging cat may appear lazy to us, but their maximizing their energy.
Early human hunter-gatherers were seemingly not that different. For similar reasons, they had to be deliberate about the energy they used. However, as their cultures evolved, along with their brain, they became increasingly effective at harnessing that energy. They used some of their energy to fashion spears, arrows, and hooks out of wood, bones, and rocks. They also used wood to make fire for heating, cooking, and controlled grassland burns to promote plant harvest renewal. In doing so, they were not only expending their own energy, but also the energy stored in that wood and other forms of biomass.
The appropriation of elements of the ecosystem for energy to support biological and social well-being, like plant harvesting, animal domestication, or consumption of biomass like wood and coal, is called social metabolism or sociometabolism. The social metabolism of these early societies sometimes had small effects on the ecosystem, but other times catastrophic. For example, the misuse of fire could lead to imbalances in ecosystems with detrimental cascading effects on plant and animal populations.
The arrival of North America’s first homo sapiens, as another example, coincided with the extinction of 33 species of large animals. Similar extinctions occurred upon the arrival of humans in South America and Australia. It turns out even the earliest human colonizers had detrimental impacts on the environment.
PLOTTING THE PLODDING AND MARAUDING
By studying existing hunter-gatherer societies, scientists can estimate the social metabolism of ancient hunter-gatherers. Geographer Yadvinder Malhi analyzed this data and determined,
“The energy use per capita of a hunter-gatherer is about 300 W, and this is almost entirely in the process of acquiring food for consumption, and to a much lesser extent other materials and the use of fire. This sociometabolism is greater than the 80–120 W required for human physiological metabolism, because of the inefficiencies in both acquiring foodstuffs, and in human conversion of food into metabolic energy, and also in the use of biomass energy sources for fuel.”
Malhi then plotted where a hunter-gatherer would sit on a Kleiber plot relative to the biological metabolism of other animals. A typical hunter-gatherer’s combined biological and social metabolism puts them just between a human and a bull.
The social metabolism of homo sapiens continued to grow steadily, and along with it their capacity to harness nature for their lifestyle. And then, 5,000-10,000 years ago, during the Neolithic revolution, a simultaneous innovation occurred around the world – farming. The start of the Holocene witnessed the emergence of agriculture in Mesopotamia and Anatolia, the Yangtze valley, New Guinea, West Africa, Meso-America, and the Andes. The end of the ice age softened the earth, human language and communication had evolved and spread, and coincidently the colonization and exploitation of ecosystems.
Agriculture, the colonization of plants, allowed for geographically condensed energy to be grown which could support larger populations of people. This put a huge dependency on area of land needed to support and grow plants and animals. But these new densities of biomass reduced the amount energy required to roam large distances hunting and gathering. As a result, many hunter-gatherer societies could not compete, and Iron Age plant and animal farmers came to dominate. These clusters of agrarian societies grew around the world and with them languages and cultures. Soon the age of the agrarian came to dominate human existence. Using data from a well documented 18th century Austrian agrarian society, Malhi went to work to plot where a typical ‘agriculturist’ may fit on the Kleiber plot. He surmises:
“Compared to the hunter-gatherer sociometabolic regime, by the 18th century human sociometabolism per capita had increased by one to two orders of magnitude.” Given the population density such a society could support, the “per unit area energy consumption” grew “three to four orders of magnitude greater than that of a hunter-gatherer society.”
This plops the typical human agriculturalist below a rhino on the Kleiber plot. In other words, an active member of an 18th century agrarian society would have consumed as much energy as a resting animal nearly 10 times their mass. It seems over-consumptive human habits started early in our evolution.
Agrarian societies and hunter-gather societies were both constrained by land area. While agriculturalists were more efficient with land use than hunter-gatherers, they were nonetheless constrained by land. This is especially true for their primary source of fuel for heating and cooking – trees. That all changed with the birth of the Industrial age and the discovery of coal.
The potential energy in trees is stored solar energy from the relatively recent past. Coal is solar energy stored in biomass that accumulated and fossilized over millions of years in the deep layers of the earth’s outer crust, the lithosphere. For the first time in history, humans could exploit energy stored in deep time. Coal could more easily be transported over great distances. In theory, this would reduce the need to further exploit land and wood, but instead their destruction increased.
The Industrial age brought new forms of locomotion and transportation networks accelerated the expansion of colonization, land development, and the destruction of grasslands, swamps, and wooded areas. Healthy, thriving ecosystems were sacrificed for new and expanding cities and farms. Coal powered machines extracted elements from nature to make fertilizers, sawed, split, and planed trees into lumber, and stamped, squeezed, and shipped goods around the world feeding growing economies and their consumers. Fossil fuels accelerated and intensified the destruction of the biosphere and continue to do so to this day. The energy use of the biomass past to support today’s social metabolism puts in question the biomass of the future, including its human consumers.
CAPITALIZING ON A MONSTER APPETITE
Malhi identifies two key factors of industrial social metabolism:
* The amount of biomass needed for biological metabolic survival (i.e. food) is small compared to fossil fuels and other high-density energy sources.
* Fossil fuels used for building transportation networks meant population centers need not be co-located with food and energy production.
So where does the typical ‘industrialist’ sit on the Kleiber plot? Just above an elephant. That is, the amount of metabolic energy needed for a human to lead a typical industrialized lifestyle today is the equivalent of a resting elephant. Imagine the streets of the most populated cities being roamed by humans the size and weight of an elephant. Streams of cars on the freeway being driven by a five-ton mammal with an insatiable appetite. That’s us. Well, many of us, anyway.
Those numbers are for the average ‘industrialist’ in the UK where Malhi teaches. American’s stereotypically love our exceptionalism, and we are certainly exceptional in this regard. Sorry, Canadians, you’re implicated too. North American’s are the King Kong’s of energy consumption. Our dot on the Kleiber plot sits where a mythical 15-ton mammal would sit. The typical human in the United States and Canada consumes energy like King Kong. That’s well over 100 times the mass and energy needed for basic survival and 10 times more than agriculturalists that existed just 200 years ago.
When Du Chaillu and his native guides shot the king of the forest, Du Chaillu did not exploit the energy of that innocent animal as food. He instead chose to eat the deer they also killed. But the local hunters, who allegedly had long pursued the so-called king of the jungle, did. Including his brain. Eating the brain from the skull of a gorilla, Du Chaillu reported, was believed to bring “a strong hand for the hunt…and success with the women.”
Perhaps this played into Cooper’s storyline in King Kong. After all, it was a native tribal king on Skull Island who offered to trade six tribal women for the attractive American blonde woman, Ann Darrow, accompanying the crew on their expedition. She is then captured by a band of natives and offered up to King Kong as a sacrifice. But King Kong is felled by a gas bomb by American explorers and shipped back to New York to be put on display. King Kong then breaks from his chains and hunts down Ann. That’s what leads to the iconic scene of King Kong getting massacred atop the Empire State Building. War pilots fire machine guns from their planes as King Kong swats at them like flies while intermittently fondling the captive heroin, Ann.
King Kong, the movie, has since been interpreted as a story of race (King Kong as a metaphor for a Black man stolen from his homeland in bondage), sex (a white blonde woman who, fetishized as a sexual object pursued by Indigenous and Black men, must be saved), and rebellion (King Kong, as a Black man, breaks from his shackles and must be violently subdued). He has rebelled and therefore must be killed.
But before this interpretation, King Kong was said to represent FDR’s ‘New Deal’. Cooper was a devote anti-communist and conservatives like him regarded the New Deal as a menace – an imprisoned import of a policy from a faraway land unleashed on society. Just like King Kong. It must be killed.
I’ll offer my own interpretation:
King Kong is an outsized mythical beast so absurdly huge that it can’t bear its own weight. When it does manage to move, it destroys the environment in its path. What is erected before us, since the dawn of the Anthropocene (or is it the Capitalocene), is an over exploitive and consumptive way of life that is off the charts. It has ‘an immense body, huge chest, and great muscular arms.’ It has ‘fiercely-glaring large deep gray eyes, and a hellish expression of face.’ It ‘seems to me like some nightmare vision.’ What stands before us is this king of environmental destruction. And it must be killed.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
Hello Interactors,
I’m back from planting our kids at college. Now we watch our not-so-little Weed’s grow from a distance. I had a recent visit from a plant scientist friend last week that inspired me to dig into the blending of traditional Western science and Indigenous knowledge. Each have a lot to offer human adaptation strategies to the effects of climate change, but to do so will require new approaches and increased sensitivities to generations of abuse, neglect, and disrespect. This is part one of a two-part series that starts with a grounding in what integration exists today and why it’s important.
As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.
Please leave your comments below or email me directly.
Now let’s go…
TEARS OF JOY AND SORROW
It was cause for celebration, but hers were not tears of joy. It was the ten-year anniversary of the largest dam removal in United States history. The Elwha Dam was completed in 1921 to dam the 45-mile-long Elwha River for electricity generation under the settler colonial banner of “Power and Progress.” A second larger dam was built in 1927. The Elwha is the fourth largest river on the Olympic Peninsula that sits on the western most Pacific coast of Washington State. It was once home to the country’s second largest salmon run behind Alaska. After the dams were built, they robbed these fish of 40 miles of habitat.
They also robbed the Lower Elwha Klallam Tribe - ʔéʔɬx̣ʷaʔ nəxʷsƛ̕áy̕əm̕ – “The Strong People” of their food source and economy while submerging their spiritual land and identity in 21 million cubic yards of sediment. That’s over one million dumpsters full of rocks and sand. If you stacked them, they’d reach over 700 miles into the air. Placed end to end they’d stretch over 3000 miles across America coast to coast.
And now, ten years later, the salmon are running again, habitat is getting restored, and the sediment is redistributing. So why the tears? For scientists to accurately measure the successes of dam removal – and further justify the removal of more dams worldwide – the federal, state, and tribal governments agreed to a moratorium on fishing the returning salmon. It seemed a worthwhile compromise to the tribal community, but after over one hundred years of suffering their losses – and seeing the fish run as their elders had once seen – their yearning for a return to their cultural heritage has intensified over the last decade. Recent years of healthy salmon runs have tested their patience with colonial powers continuing to dictate their way of life – even as they simultaneously celebrate their joint successes.
It was the U.S. Congress who passed the Elwha River Ecosystem and Fisheries Restoration Act in 1992 to restore dwindling salmon populations, but it was the Lower Elwha Klallam Tribe who had fought to have those dams removed even as they were being built. They also helped fund the research necessary for successful removal. And now they want to live as they once did – in a self-determined and self-sustaining autonomous but integrated coexistence with their neighbors.
A friend of mine is a plant scientist for the project who attended the celebration event in Port Angeles, Washington last week. The early economic growth of this city depended on the electricity generated by those dams. He told me the words and subsequent tears by the woman representing the tribe was the most gripping and poignant moment of the event. It left many scientists conflicted about the proper path forward.
Continued research will help with planning of future dam removal projects, including what would displace the Elwha project as the largest dam removal effort in history on the Klamath River. This project involves the removal of four dams that stretch across the Oregon and California border.
But what is more important? More data collection and academic papers supporting future dam removals or resuming the human rights of an abused and afflicted Klallam community? The answer won’t come from the scientists, but from deliberations between multiple levels of governments, agencies, and departments strewn across many jurisdictions.
BRIDGING BARRIERS
The Elwha dams are representative of countless ecological discontinuities brought on by colonial expansion and attempted erasure and conversion of Indigenous cultures and populations around the world. The Elwha dam removal indeed created a precedent that inspired ecological restoration projects worldwide. And while the collaboration between members of the Klallam people and U.S. government officials, volunteers, and scientists has largely been healthy, the tension that spawned the removal in the first place still remains – competition for fishing rights.
These dams posed an immediate threat to the Klallam people and their way of living, as they still do for the Klamath people and others like them. But a greater compounding threat grows more imminent every day – the effects of climate change. Despite minimal contributions to causes of climate change, Indigenous populations suffer the greatest risks of the effects. This is most apparent and acute right now in Pakistan as one third of that country remains flooded.
Pakistanis are indeed in need of outside help. But too often Western aid swoops in with relief and then disappears leaving them with little support for how to survive the next disaster. Just as profit seeking colonists left the Klallam people with little support for survival. But instead of resorting to fatalistic language and traditional paternalistic hero mentalities that portray Indigenous communities as helpless and hopeless, some scientists and activists are shifting toward community-based adaptation strategies. These efforts start by first experiencing and understanding how these communities are affected, but then recognizing many of them also have deep ancestral knowledge and history of how to adapt to a changing climate.
To strike a healthy balance between Western government aid and scientific knowledge and local needs and culture will require increased sensitivities to historical traumas inflicted by colonization, extreme capitalism, and forced acculturation. There is a myriad of language, linguistic, and cultural gaps that challenge the documentation, translation, and integration of Western scientific approaches with Indigenous ecological and cultural knowledge so that it is accurate, complete, and fair. Meanwhile, the planet is warming, the environment is shifting, and the pressure for adaptation systems and mechanisms is mounting.
To bridge these knowledge gaps requires a concerted effort around the globe to establish consistent approaches to Indigenous knowledge integration in scientific literature. In 2020 a group of researchers started by asking this fundamental question:
“How is evidence of indigenous knowledge on climate change adaptation geographically and thematically distributed in the peer-reviewed literature?”
What they found is the number of publications per year focusing on Indigenous knowledge and climate change adaptation has grown considerably over the last ten or so years. Between 1994 and 2008 their search yielded just six scientific publications that included evidence of Indigenous knowledge. There were that many in 2009 alone. Ten years later, in 2019, the number grew sevenfold to 42.
The majority, 133 of the 236 sampled, came from the field of Environmental Science. Social Sciences (97) and Earth and Planetary Sciences (50) had the second and third most publications respectively. Then came Agriculture and Biological Sciences (36), Medicine (22), and Health Professions (14). The word-cloud they generated from the corpus ranked these as the most common words: ‘vulnerability’, ‘resilience’, ‘drought’, ‘community’, ‘perception’, ‘impact’, ‘food security’, ‘agriculture’, and ‘adaptive capacity’. Given the most repeated words all relate to health and survival, researchers in the health and human services academy and industry have some work to do.
In terms of geographic distribution, a large proportion of publications study regions in Africa and Asia. The most studied countries are India, Zimbabwe, and Canada. There is no worldwide count of Indigenous populations and most studies don’t mention tribal names, so it’s hard to determine fair distribution. However, based on the data available, the authors suggest the biggest gaps may be in central Africa, northern Asia, Greenland, Australia, parts of South America and Polynesia.
Of the attributes of Indigenous knowledge represented, most publications (170) included “Factual knowledge about the environment and environmental changes” like precipitation, temperature, ice thickness, and wind speed. Two of the least represented attributes were:
* “Cultural values and worldviews (61) like relationship to land, stewardship, values of reciprocity, collectiveness, equilibrium, and solidarity.
* “Governance and social capital” (61) like food sharing and social networks as well as informal social safety nets.
These seem to me to be valuable sets of knowledge in the face of worldwide human ‘vulnerability’, ‘resilience’, and ‘capacity to adapt’ to the effects of climate change. Some scientists are shifting from describing the facts of climate change toward better understanding of human mitigation, migration, and adaptation.
BLENDING BARRIERS
One of the reasons Indigenous communities are so helpful is their cultural lineage and oral history traditions include solutions, strategies, and innovations of past human adaptations to a changing climate. This all despite past attempts by evil colonizers to suppress and destroy their knowledge, traditions, and even their existence. But these people and civilizations gained and sustained through generations of ecological experimentation. They benefited from innovations in grassland growth, fire management, and crop alteration.
Over decades and centuries, they evolved countless trials of seed germination, hybridization, and dispersal to achieve maximal crop yields. (e.g., symbiotic ‘Three Sisters’ crop clustering). They also developed predator management schemes enabling them, and their crops, to survive and thrive. Their mediation of the environment provided a mutualistic food web rooted in natural forms of ecological reciprocity. But this knowledge was not and is not static.
They had to endure and adapt to environmental dynamism at varying scales of time and space. Change occurred at a local level with daily shifts in the weather but also at a regional level from sudden climatic and geological perturbations like earthquakes, floods, droughts, and volcanoes. All of which had effects lasting decades and centuries.
These events led some populations to hunker down and innovate new methods of survival amidst a changed but familiar environment, while others migrated near and far to survive. For those who didn’t make it, their knowledge is lost. However, some traces of their existence, their paths of migration, shelter, and food habits do, and we rely on archeologists to bring those facts and interpretations to light.
But even in the best of situations, as evidenced with the Elwha project, balancing hard quantitative science with qualitative humanitarianism while in search of adaptation and survival strategies poses a host of challenges. Not the least of which is the fact that within these works exist many gaps in human and environmental knowledge across the spectrum of global space and time.
But a new approach in archaeology and ecology is emerging called ‘archaeoecology. It strives for a more robust intellectual understanding of the interaction of people and place that spans the globe and the past 60,000 years of existence. It’s a proposed blending of ecological and archaeological research that, when augmented with Traditional Ecological Knowledge, can fill gaps of the past so that plans can be made now for how humans can survive in the future. And as the Klallam people have reminded us, regardless of the past, the time for healthy adaptation to a changed environment needs to start now.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io -
I detta avsnitt pratar jag med hockeyproffset i Skellefteå AIK, Rickard Hugg. Rickard är född och uppväxt i Hudiksvall. Han berättar om sin hockeyresa som började på allvar redan som 14-åring då han flyttade till Mora för att ta nästa steg i utvecklingen. Han har en intressant resa från Hudik via Mora, Leksand, Canadensisk juniorhockey och numera en av de spelare som Skellefteå AIK bygger sitt spel kring. Han berättar om åren i Canada och vilken betydelse det hade för hans utveckling. Han har haft en mycket fin utveckling de senaste tre säsongerna i Skellefteå AIK och jobbar stenhårt för att ta nästa steg i karriären som så klart är en plats i Tre kronor och NHL.
Rickard har haft en tydlig plan för utveckling och är medveten om vad han ska förbättra för att ta nästa steg. Han är uppväxt med att hårt arbete lönar sig och jag är övertygad att hans resa kommer fortsätta mot hans stora dröm, NHL och Tre kronor. Rickard är målinriktad och vet vad som krävs för att nå sina mål!
Det är en mycket ödmjuk och härlig kille jag träffade i hans nyinköpta hus i Skellefteå mitt under förberedelserna inför kommande säsong. Rickard ligger just nu i hård fysträning i väntan på att kliva på is i början av augusti.
Det var mycket roligt att träffa Rickard som såg ljust på framtiden. Stort tack för att du var med i Vintersportpodden och att du delade med dig av din härliga resa.
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Emily Foster, nutritionist and registered dietitian in the UK and Canada with a special interest in gut health for perimenopause, menopause and women’s health.
In this episode, we talk all things GI system including SIBO, gas, bloating, perimenopausal changes, heartburn, IBS, and constipation.
I also rapid fire asked her your burning questions about gluten, dairy, seed oils and more!
https://agutsymenopause.com/
https://www.instagram.com/a_gutsy_menopause/
www.alidamron.com
www.alidamron.com/consults
www.instagram.com/alidamron
www.facebook.com/groups/alidamron
https://www.youtube.com/c/AliDamronWomensHormoneExpert
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"Formula 1 AWS Grand Prix Du Canada 2022"
(00:26) Vi börjar såklart med att avhandla allt om kval och race.
(51:46) Vi avslutar med att snacka om nästa race, lite om Marcus Ericssons podium i förra helgens indycar och slutligen snillen spekulerar om Kenny bräck.
Gå med oss på Facebook för att tjöta med oss om racen: Formel 1 Sverige - Eftersnack eller så kan ni snacka med oss på Twitter!
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This week’s guest is Christine Cederberg who is Partner at Deloitte in Canada. Christine has a technical background as an engineer and has a genuine interest in leadership and has previously worked at Accenture, Cisco and Ericsson. Something that really gives Christine energy at work is to influence and encourage women to grow. Through experience she has learnt how important that is, especially for women in tech and is something she wants to play an active part in influencing.
Editing & mixing: Martin Christensen
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Zack Ohlin, born and raised in Montreal, is currently coaching at the Academy of KLTK. Zack has over 10 years experience from coaching, both national and ITF players and has been selected to be the assistant captain for Team Canada at the junior Davis Cup.
In this episode we talk about many different topics, including:
- what Canada has been, and is, doing very well at the moment
- What Zack have learned from Louis Cayer
- what differences he have experienced from working in Sweden compared to in Canada
- how to design training sessions for maximum improvement
- the role of the coach
- why training depth is overrated
- how Zack is using video recording and statistics in his work
www.linuspabaslinjen.com -
Participating in this episode are Patrik, Martin, Danijel, Linda Karlström and our guest Lady Michèle Renouf . If you enjoy and want to support our work you can send a donation to SEB 5708 35 378 01
1)Intro, Douglas Christie Thoughts on the release of Ernst Zundel https://fakeotube.com/video/4734/douglas-christie---thoughts-on-the-release-of-ernst-zundel
2)In this episode we had the honor to be joined by Lady Michèle Renouf a former beauty queen who followed her conscience and got involved in historical revisionism in the late 1990s and since then has been a strong voice for getting the message out to the public what happens if you question the official narrative in particular historical events. During her time as revisionist she has met and got acquainted with many of the famous names within this scene such as David Irving, Robert Faurisson, Ursula Haverbeck, Horst Mahler, Ernst Zundel, Sylvia Stolz, Monica Schaefer, Alfred Schaefer, Jürgen Graf and many more. During a visit in Dresden, Germany in 2018 she made an unprepared speech of 10 minutes for which she later got prosecuted and risked a 5 year prison sentence for. Fortunately the prosecuting side later dropped the case and Michèle thinks it was because during the trial she would have had several opportunities to speak her mind to a broader public and they didn’t want her to get out with her message on such a big platform. This is just a few of the topics that were covered in this 3 hour long interview.
3)Outro Carl Klang, Rock them in their Ivory Towers https://bit.ly/3sAWJvp
4)Links to this episode:
1. Michèles presentation on video at the Patriotic Alternative Conference of Dr. Gunther Kümel’s Modified Sachs Plan Concept: Way Out of the Migration Disaster:
https://odysee.com/@PatrioticAlternative:f/2022_spring_conference_ladymichele:c
2. The 6 mins video filmed at Michèles Haus fireside in Germany of Berlin Attorney explaining (in German with subtitles) Michèles Dresden Trial victory:
https://www.youtube.com/watch?v=K-KDbusxopM
3. The ‘table talk’ discussion in a 48 mins video of Michèles Trial Attorney Nahrath who explains this unique victory to Gaza Flotilla hero Joe Fallisi:
https://www.youtube.com/watch?v=akXy57vnxaY
4. Michèles Report of 93 years old Ursula Haverbeck’s Berlin Trial:
http://www.heritageanddestiny.com/ursula-haverbecks-latest-trial-lady-michele-renouf-reports-from-berlin/
5. A 12 mins video of an interview in English outside the Berlin courthouse with “Volkslehrer" Nikolai Nerling:
http://www.heritageanddestiny.com/berlin-appeal-court-confirms-12-month-jail-sentence-against-93-year-old-ursula-haverbeck/
6. Michèles DVD list:
http://www.jewishrepublic.com/cd-dvd-list-new.htm
7. On YouTube link the film Michèle made out of a surprise birthday party when she turn the tables instead to celebrate her hosts and those who kept the flame of fairness alive: “Justice in Germany”:
https://www.youtube.com/watch?v=YZYl6q6m_W4
8. Jailing Opinions website commenced by someone who liked Michèles video of the same name and wished to promote it:
www.jailingopinions.com
9. Michèles own campaign website:
www.jewishrepublic.com
10. Ernst Zundel Setting the record straight (Documentary about his trials in Canada in the 1980s) https://archive.org/details/ErnstZundelSettingTheRecordStraightFullHistoryChannelDocumentary
11. Michael Hoffmans book Judaism discovered by its own texts.
https://archive.org/details/michael-a.-hoffman-judaism-discovered
12. http://www.talmudunmasked.com/ -
I sin första dokumentärfilm; Väninnor – berättelser från garderoben som gjordes tillsammans med Nina Bergström 1996 porträtterade Sander C. Neant Falk lesbiska i åldrarna 60 till 85 år. Filmen blev den första lesbiska dokumentären som gick upp på svenska biografer. I nästa dokumentär satte Sander videokameror i händerna på queera tonåringar som filmade sina liv. Det blev guldbaggebelönade Du ska nog se att det går över. En pärla till film, som numera går att se via bibliotekens streamingsajt Cineasterna.Ytterligare några år senare gjorde Neant Falk den meditativa konstfilmen Your Mind is Bigger than All the Supermarkets in the World, efter att ha studerat på Konstfack.
I det här avsnittet av SAQMI Play möter vi Sander C. Neant Falk, dokumentärfilmare, klippare, konstnär och pedagog verksam sedan 90-talet efter utbildning på filmskolan ESRA i Paris och dokumentärfilm på Biskops Arnö Nordens Folkhögskola i ett samtal med Malin Holgersson och Anna Linder.Avsnittet har fått stöd av Göteborgs Stads kulturnämnd - Projektstöd Pronto
Biografi:Sander C. Neant Falk är dokumentärfilmare, klippare, konstnär och pedagog verksam sedan 90-talet efter utbildning på filmskolan ESRA i Paris, dokumentärfilm på Nordens Biskops Arnö och Konstfack. Neant Falk har regisserat, producerat och till stor del fotat och klippt sina tre långa dokumentärer som visats på biograf, SVT och vunnit flera priser på internationella filmfestivaler. Filmen Du ska nog se att det går över belönades med en Guldbagge för bästa dokumentär och fick hedersomnämnande av internationella filmkritikerförbundet FIPRESCI. Filmen Väninnor – berättelser från garderoben hyllades av kritiker och var den första lesbiska dokumentärfilmen som gick upp på svenska biografer. Båda filmerna ingår i Svenska Filminstitutets satsning på viktig svensk film som digitaliseras under 2021. 2005-08 studerade Neant Falk som filmare på Konstfack för att utforska ett mer experimentellt förhållningssätt till film, foto, video och klippning. Resultatet blev konstfilmen Your Mind is Bigger than All the Supermarkets in the World som fick fina recensioner och visades i fullsatta salonger på Folkets Bio. Sedan 2017 varvar Neant Falk egna konst och kortfilmsprojekt med arbete som terapeut med fokus på skapande processer och arbete som värd och konstpedagog på Konsthall C i Stockholm.
Filmografi: 1996 – Väninnor - berättelser från garderoben - dokumentärfilm, 2003 - Du ska nog se att det går över, dokumentärfilm, 2010 - Your Mind is Bigger than All the Supermarkets in the World, dokumentärfilm, 2011 - Nine Speeches on Violence by Three Wise Men, konstfilm, The Cleansing Ceremony med Nya Konstnärsklubben, 2018-Om filmerna:
Väninnor - berättelser från garderoben, 1996, 53 minDe är fem kvinnor i åldrarna 60 till 85 år och de är lesbiska. De har levt med rädslan att vara annorlunda och med risken att förskjutas av vänner, släktingar och arbetskamrater.I åratal har de smugit med sina känslor; dubbelliv har varit deras vardag. Någon av dem har aldrig tidigare talat om sin homosexualitet ens med sina närmaste. Med stark närvaro och sprängkraft berättar de fem kvinnorna om sina liv och om sin förbjudna kärlek. Tidstypisk musik, pressklipp, arkivbilder och privata fotografier illustrerar deras berättelser i denna varmt innerliga dokumentärfilm.Väninnor hyllades av kritikerkåren när den fick sin premiär under mitten av 90-talet, men har sedan dess varit otillgänglig för publiken. Nu har filmen äntligen digitaliserats och får lov att återta den framskjutna plats i queerhistorien den så väl förtjänar.Regissör: Sander C. Neant Falk & Nina BergströmMedverkande: Abbe Österberg, Boel Matthis, Ellen Lindström, Frieda Lööv och Kerstin HammarstenFilmfotografer: Lisa Hagstrand och Maria Hammar TurosProducent: Anna G MagnúsdottírBiografpremiär: Zita, Folkets Bio i Stockholm, 25 oktober 1996. Land: Sverige, barntillåten. Språk: Svenska. Längd: 53 minFestivaler i urval:1997: 13 Festival Internacional de Cine de mar del Plata, Argentina, Verzaubert Film Festival, Germany, Vancouver International Film Festival, Canada, Images et Nations – Montreal Lesbian & Gay Film Festival, Canada, 21 st san Francisco International L&G Film Festival, USA, OUTFEST- Los Angeles Gay & Lesbian Film Festival, USA, Seattle International Film Festival USA, New York Lesbian & Gay Film Festival, USA, Boston Lesbian & Gay Film Festival, USA, Skeive Filmer – Oslo Lesbian & Gay Film Festval, Norway, Gothenburg Film Festival, Sweden.
Awards:OUTstanding Documentary Feature Award 1997Award from the Grand Jury of OUTFEST Los Angeles Gay & Lesbian Film Film Festival, The RFSU Award 1997RFSU; the National Swedish Organisation for Health and Sexual Education, Tupilak Culture Award 1997, Tupilak; the Association for Scandinavian Homosexual Culture, The Pink Room Prize 1997 Award given by the Swedish National Lesbian & Gay Association The Homosexual Rose of 1996, Award from Gothenburg Lesbian & Gay Association.
Du ska nog se att det går över, 2003, 74 minDet var när My blev kär i Scully i Arkiv X som hon förstod att hon gillade tjejer. Ingen annan fick veta så klart. För hur ska man som 14-åring berätta för hela släkten och kompisarna att man är lesbisk? Fast hur ska man kunna låta bli?
"Finns du tjej som dras till både killar och tjejer?" Som fjortonåring satte regissören Cecilia Neant-Falk in en kontaktannons i tidningen OKEJ 1985. Det kom svar från hela landet. Femton år senare satte hon in samma annons igen. My, Joppe och Natalie var tre av de 80 tjejer som svarade...
"Du ska nog se att det går över" har spelats in under 4 år och är resultatet av ett unikt projekt med material direkt från tonårsgarderobens dunklaste vrår. My, Joppe och Natalie har låst dörren, slagit på kameran och berättat allt. Om mamma och pappa som inget vet, om NO-läraren som säger att det är fel i generna på homosexuella, om att bo i ett samhälle där alla vet allt om alla. Om Fucking Åmål, fast på riktigt! Om att växa upp som homoagent i en heterovärld.
Filmen är ett djärvt collage av tekniker och medier som DV-cam, gamla arkivbilder och Super 8 vilka ackompanjeras av ett digert soundtrack med artister som Stina Nordenstam, Ani Di Franco och Eva Dahlgren. Åskådaren bjuds in i ett brokigt tonårs-landskap av rädsla, ilska, utanförskap, men framförallt av mod och lust. Det handlar om att våga lita till sin egen vilja och känsla. Att ta den på allvar även när det betyder att trotsa omgivningen och dess konventioner.IDE MANUS REGI: Cecilia Neant-Falk MEDVERKANDE: Natalie Durbeej, Johanna "Joppe" Svensson, My Sörensson REGIASSISTENTER: Joakim Rindå, Åsa Ekman, Jenny Sahlström FOTO: Cecilia Neant-Falk & Camilla Hjelm, Astrid Askberger KLIPP: Josef Nyberg & Cecilia Neant-Falk FINKLIPPNING: Berit Ljungstedt LJUD: Marcus Sötterman GRAFISK FORM: David Giese PRODUCENT: Cecilia Neant-Falk / Riot Reel AB I SAMPRODUKTION MED: Mette Heide / Team Production ApS (Danmark), Ulla Simonen / Kinotar OY (Finland), SVT Dokumentär, Film i Värmland, YLE TV1 MED STÖD AV: Svenska Filminstitutet / Filmkonsulent Göran Olsson / Hjalmar Palmgren, Det Danske Filminstitut, Konstnärsnämnden, Folkhälsoinstitutet, AVEK, Nordisk Film- & TV Fond LÄNGD OCH FORMAT: 74 min, 35 mm(1:1.33), VHS, färg, Dolby SR LJUD: Dolby SR DISTRIBUTION: Folkets bio COPYRIGHT RIOT REEL 2003Festivaler i urval:2003: Gothenburg Film Festival, Sweden, Outfest, Los Angeles, USA, Kombat Queer & Feminist Film Festival, Stockholm, Sweden, Berlin Lesbian Film Festival, Germany, Hamburg Lesbian & Gay Film Festival, Germany, Bergen Film Festival, Norway, Nordische Filmtage Lübeck, Germany, Mix Brasil, Brazil 2004: Melbourne Queer Film Festival, Australia, Festival International de Films de Femmes de Créteil, France, London Lesbian & Gay Film Festival, UK, Hot Docs, Toronto, Canada, Queer Zagreb, Croatia, Brussels Pink Screens, Belgium, Inside Out Toronto Lesbian and Gay Film and Video Festival, Canada, Barcelona International Women's Film Festival, Spain.
Awards:Guldbagge Award for Best Documentary 2003 (Swedish national film award), FIPRESCI Special Mention, Sydney Film Festival, 2003, Prix AFJ (Association des Femmes Journalistes), Festival International de Films de Femmes de Créteil, 2004, Torino Audience Award 2004, Torino Gay & Lesbian Film Festival, Italy, Torino Jury´s Special mention 2004 Torino Gay & Lesbian Film Festival, Italy, FIPRESCI (Fédération Internationale de la Presse Cinématographique), Awarded A Special Mention to: Don’t You Worry It Will Probably Pass/ Du Ska Nog se att Det Går Över by Cecilia Neant-Falk (Sweden 2003) "For its fresh vision of adolescence and its generosity in granting the right of authorship to its subjects". / Jury member B. Ruby Rich
YOUR MIND IS BIGGER THAN ALL THE SUPERMARKETS IN THE WORLD - Some guidance for a lost Westerner, 2010, 73 minCecilia: Åh, jag har stora frågor till dig!Upul: Hur stora? Som Mount Everest?Cecilia: Ska jag ta den största förstUpul: Ja, ja…Cecilia: Vad är meningen med livet?Upul: Oj…!
2004 reser regissören och konstnären Cecilia Neant Falk till Nilambe Buddhist Meditation Centre på Sri Lanka, där hon möter meditationsläraren Upul Nishanta Gamage. Sedan dess har Cecilia återvänt till Nilambe varje år, alltid med kamera och mikrofon. Det pågående samtalet mellan Cecilia och Upul, som äger rum varje eftermiddag kl. 16.30 tar oss med på en existentiell resa.
Här får Cecilias frågor – om rastlöshet, tid, minne, relationer, lycka, depression, Upuls jordnära svar från ett buddhistiskt filosofiskt perspektiv. Deras röster ackompanjeras av det tropiska landskapets fåglar och insekter i en rofylld filmsekvens med en skog, ett berg och en trädgård.
Your Mind is Bigger than all the Supermarkets in the World är en 73 minuters stillsam resa där den största dramatiken är de tankegångar som sätts igång inom betraktaren. En film som ger energi och öppnar sinnet för nya tankebanor.
"Som i en själslig dusch kliver jag in i salongen där Neant Falks film visas, låter ögat vila mot den grönskande bergssluttningen. Jag hör vindens sus och ser ett grässtrå beröras av en pust, i fjärran en bil som letar sig fram längs bergets fot. Genom Upul Nishantas lugna ord hör jag snart också något mer: mina egna djupa andetag, påminns om min egen puls. Tillsammans med den övriga publiken delar jag en stunds vila och med ny höjd i tankarna möter jag världen utanför igen.” Joakim RindåPremiärdatum: 7 mars 2010 Regissör & manus: Cecilia Neant Falk Land: Sverige (inspelad på Sri Lanka) Produktionsår: 2010 Produktionsbolag: Riot Reel & Bokomotiv AB Medverkande: Medtiationsläraren Upul Nishanta Gamage & Regissören Cecilia Neant Falk Längd: 73 min Producenter: Cecilia Neant Falk & Freddy Olsson Foto: Johan Rydberg & Cecilia Neant Falk Ljudmix: Owe Svensson Copyright: Cecilia Neant Falk Genre: Experimentell dokumentär Bildformat: 16:9, Färg Ljudformat: 5.1 Språk: engelska Textningsspråk: svenska & engelsk Översättning: Agneta Wirberg Textmakarna Distribution: Folkets Bio AB
Extra material:Trailer: Your Mind is Bigger than all the Supermarkets in the World
Sveriges Radio - Människor och tro: Kvartsamtal med Cecilia Neant Falk. Publicerat fredag 5 februari 2010 kl 15.48.
Credits SAQMI Play:Producenter: Anna Linder och Malin HolgerssonDesign och kod: Vincent OrbackKomposition: Amanda LindgrenKlipp och mix: Malin HolgerssonAnsvarig utgivare: Anna LinderSAQMI Play produceras med stöd avKulturrådet och Göteborgs stad.
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Judy Halbert och Linda Kaser, verksamma vid University of British Columbia i Vancouver, Canada, har under många år och i nära samarbete med andra forskare som t ex Helen Timperly, utformat ett ramverk för skolförbättring genom kollegialt lärande; den utforskande Spiralen.
Ett systematiskt och nyfiket utforskande av hur skolan och undervisningen verkligen upplevs för dem det berör; eleverna, är en viktig breddning och fördjupning av de kvantitativa data och resultat vi ofta har tillgång till genom t ex prov och betyg. Med stöd av ramverket utmanas också biaser och antaganden i beslutsfattandet och sätter fart på det nätverkande professionella emellan som är en förutsättning för hållbar förbättring. Och det moraliska syftet är glasklart; alla lärande ska lämna skolan med värdighet, möjligheter och mening.
Vi hörs!
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Ingela Netz & Per Kornhall
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Under tre veckor var centrala Ottawa i Kanada en avspärrad stad, då den så kallade Frihetskaravanen av långtradare blockerade hela innerstan i protest mot vaccinpassen. Mikael Brunila besökte aktionen och gästar nu Apans anatomi. De senaste åren har högerns sociala protester kommit att kopiera vänsterns, som en mörk spegel. Många sociala revolter rör sig i en gråzon, samlar en brokig skara där radikaler och reaktionärer finns i samma manifestationer. Hur kan man förhålla sig till sådana gråzonrörelser, som Gula västarna, protesterna mot vaccinpass, läktarprotester mot villkorstrappan eller antikrigsmanifestationer. Vända dem ryggen, engagera sig i dem för att ta kampen om dem eller finns det andra sätt att använda tillfället sådana motstridiga massaktioner öppnar?
Läs mer:
CrimethInc: Ill Winds from Ottawa
https://sv.crimethinc.com/2022/02/14/ill-winds-from-ottawa-thinking-through-the-threats-and-opportunities-as-a-far-right-initiative-gains-momentum
Wu ming: Conspiracy and Social Struggle
https://illwill.com/conspiracy-and-social-struggle
Sergio Bologna: We can’t leave the idea of freedom to the far right
https://www.angryworkers.org/2021/12/10/we-cant-leave-the-idea-of-freedom-to-the-far-right-sergio-bologna-on-the-green-pass/
Sergio Bologna: On the category of paternalism and the ‘No Green Pass’ protests in Trieste
https://www.angryworkers.org/2022/01/01/on-the-category-of-paternalism-and-the-no-green-pass-protests-in-trieste-sergio-bologna/
The Invisible Committee: Communiqué N° 0
https://illwill.com/communique-n-0
Jacobin: Canada’s “Freedom Convoy” Is a Front for a Right-Wing, Anti-Worker Agenda
https://jacobinmag.com/2022/02/canada-freedom-convoy-conservative-right-wing-anti-worker-anti-vaccine
Conspirituality: The Convoy is an Occupation
https://podcasts.apple.com/us/podcast/90-the-convoy-is-an-occupation-w-elizabeth-simons/id1515827446?i=1000550734922
Qanon anonymous: Truck Yeah, Canada
https://soundcloud.com/qanonanonymous/episode-179-truck-yeah-canada-feat-dan-boeckner
It could happen here: Freedom Convoy - Part I + II
https://podcasts.apple.com/my/podcast/canadian-freedom-convoy-part-1-origins-of-the-occupation/id1449762156?i=100
https://podcasts.apple.com/my/podcast/canadian-freedom-convoy-part-2-border-blockades-political/id1449762156?i=1000551238195
0551120305 -
In this Live Show - we continue to talk about Russia and Ukraine, mining plans in Sámi territory and trucker protests in Canada.
The Perspective Pod - Podcasts from The Association of Foreign Affairs Lund -
Februari månad är Black History Month AKA Black Future Month.
I detta avsnitt pratar vi om synen på svarta människor och svarta adopterade specifikt.Följ oss gärna på Instagram - Adoptionspodden (klicka på länken)
Black Lives Matter = att jag stödjer #BLM
"#BlackLivesMatter was founded in 2013 in response to the acquittal of Trayvon Martin’s murderer. Black Lives Matter Global Network Foundation, Inc. is a global organization in the US, UK, and Canada, whose mission is to eradicate white supremacy and build local power to intervene in violence inflicted on Black communities by the state and vigilantes. By combating and countering acts of violence, creating space for Black imagination and innovation, and centering Black joy, we are winning immediate improvements in our lives."Bågspetsar = spjutspetsar
Hanna Jackson Matthew och Karpoozy är det internationella adoptionskritiker.
Andra gången menar jag jordbävningen 2021.Renee Bach - vit kvinna från USA som mördade barn då hon lekte doktor.
Alla åsikter i alla avsnitt tillhör Adoptionspodden och man kans/ska inte dra alla adopterade över samma kam. Vi kan känna många känslor samtidigt.
still WE rise
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