Published on 28 Jun 2016
What I did on my holidays by The Mighty Jingles age 46 and a bit. TANKS!
The Tank Museum – http://www.tankmuseum.org/home
Upcoming Events at The Tank Museum:
Tanks in Action – 21 Jul – 02 Sep
Attack of the Daleks – 23/24 Jul
Warfare through the Ages – 06/07 Aug
Tank 100 – 17 Sep
Tank Experience Day – 30 Sep – 01 Oct
Access All Areas – 13 Oct
June 29, 2016
June 28, 2016
Published on 27 Jun 2016
Douglas Haig is usually the centre of the Lions vs. Donkeys debate. Were the British soldiers “Lions led by Donkeys” during World War 1? Douglas Haig, the father of the Battle of the Somme, is often painted as the Butcher of the Somme but is that really the case? We took a closer look.
June 26, 2016
Published on 25 Jun 2016
A slightly hangover Indy is sitting in the chair of Wisdom to answer your questions about the First World War.
June 24, 2016
Jonathan Kay on the problem with discussing First Nations people as if they are “Magical Aboriginals”:
… the path toward reconciliation doesn’t always run through Ottawa or Rome. Reconciliation also can take place at the level of friends, family members and neighbours. In a newly published collection of essays, In This Together, editor Danielle Metcalfe-Chenail brings together fifteen writers — some Indigenous, some not — who describe how this process has played out in their own lives. “[The authors] investigate their ancestors’ roles in creating the country we live in today,” Metcalfe-Chenail writes in her introduction. “They look at their own assumptions and experiences under a microscope in hopes that you will do the same.”
In This Together is a poignant and well-intentioned book, and one that deserves to be bought and read. It is also informative and unsettling — though not always in the way the authors intend. Taken as a whole, the stories betray the extent to which guilt, sentimentality and ideological dogma have compromised the debate about Indigenous issues in this country.
In describing the stock “Magical Negro” who often appears in popular books and movies, Nnedi Okorafor-Mbachu once noted that this type of character typically is shown to be “wise, patient, and spiritually in touch, [c]loser to the earth.” (Think of Morgan Freeman’s portrayal of Ellis Boyd “Red” Redding in The Shawshank Redemption.) In This Together contains a menagerie of similarly magical-seeming Aboriginals who are “soft-spoken” and “insightful.” A typical supporting character is the hard-luck Aboriginal child whose “entire face seemed to radiate a quiet knowing.” Older characters speak in Yoda-like snippets such as “There is much loss — but all is not lost.”
White characters in this book mostly are presented in the opposite way. They tend to be cruel, obese (“bulging,” “fat, red-faced,” “plump”), and soulless. Streetly goes even further, describing outsiders who come to Tofino as “faceless, meaningless” — as if they were robots. In a story about a First Nations woman with the dermatological condition vitiligo, Carol Shaben casts whiteness as an imperial disease — “an ever-expanding territory of white colonized the brown landscape of her skin.” In matters of economics, whites often are depicted as amoral capitalist marauders (“quick to brand and claim ownership”), while Indigenous peoples are presented as inveterate communitarians — gentle birds who “soar above the land, take stock, perch without harming, settle without ownership, and be grateful without exploitation.”
For decades, it has been a point of principle that Indigenous peoples in Canada must chart their own future without interference from outsiders. Our First Nations will have to make difficult decisions about what mix of traditional and modern elements they want in their society; and address wrenching questions about integration, relocation, language use, and education. Addressing these hard questions will be all the more difficult if Canada’s leading thinkers — even those with the best of intentions, such as the authors of In This Together — build the project of reconciliation on a foundation of attractive myths.
It is our moral duty as a Canadians to acknowledge the full horror of what was done to Indigenous peoples. But we must not respond to this horror by seeking to conjure an Indigenous Eden of postcolonial imagination — a society that never truly existed in the first place.
June 23, 2016
Published on 22 Jun 2016
This episode was supported by the Rock Island Auction Company: http://www.rockislandauction.com/
In their upcoming auction, you have the chance to acquire historic items from all ages including some of the cavalry gear seen in our video.
The break between tradition and modern warfare was probably most exemplified in the cavalry forces. Riding with shiny breastplates the sabre in hand, charging the enemy in brightly coloured uniforms. But the enemy now had machine guns, artillery and barbed wire and the cavalry role had to be redefined.
June 21, 2016
Published on 20 Jun 2016
Special thanks to Karim Theilgaard for composing the the new theme for our brand new intro!
We are approaching the 100th regular episode and decided to surprise you with an extra special episode about the staggering numbers of World War 1.
June 20, 2016
A few days back, “Weirddave” posted a little account of his recent visit to L’Anse Aux Meadows:
You can fly into Gander, but it’s expensive AF and you’ll have to make a jillion connections and live in airports for 2 days. Driving from the US means taking I-95 as far as it goes, then transiting New Brunswick and Nova Scotia to North Sydney. There you get on a ferry for an 8 hour trip to Port Aux Basque. Do it overnight and splurge for a cabin (trust me on this). Even then, you can’t get into Port Aux Basque if it’s too windy (a not uncommon occurrence in the North Atlantic). Our ferry sailed in a circle off Port Aux Basque for 12 hours until it was calm enough to go in, costing us a whole day (you don’t drive at night in Newfoundland because the island is infested with moose and you’ll hit one). There is no WiFi on the ferry.
From Port Aux Basque it’s 699 kilometers to L’Anse Aux Meadow, 699 kilometers of 2 lane highway with lots of potholes. If you love scrub pine and birch, you’ll be in heaven. It’s very pretty, and Gros Morne National Park, which you’ll go through about halfway, is gorgeous. The drive is miserable when it’s raining, and it’s always raining in Newfoundland. As a bonus it was 2 degrees C today. After you’ve seen L’Anse Aux Meadow ( a day at most ) you have to do it all over again going the other way. The local hootch is a rum called Screech that aspires to be Val-U-Rite. On the plus side, the locals are friendly, if occasionally unintelligible, and I ate 6 lobsters in four days, so yum.
If you find yourself in Newfoundland, you must go to L’Anse Aux Meadow. If you’re thinking of going, my advice would be to take an RV and make it a leisurely trip across the Maritimes. Take 2 weeks off and really enjoy yourself.
Published on 28 May 2016
We hope this series will serve as a primer to the Christian faith, specifically how it interacted with the Roman Empire – even though we had to simplify many complex theological concepts to fit an introductory series.
James wanted this series to be the primer he always wished he’d had when studying the later history of Rome. Since it was focused on the impact of Christianity upon the Roman Empire, we left out the Gnostic movement which had a greater impact on the Persian Empire. Our history begins with Paul the Apostle, whose fundamental belief was that the sacrifice of Christ erased the sins of mankind and freed them from having to follow the old laws, specifically the Mosaic Laws which Judaism believed were the path to salvation. In abolishing these laws, he emphasized that circumcision would no longer be necessary because Roman men, while perfectly willing to give their lives for a noble cause (and Christianity at the time often required sacrifice), were pretty hesitant to let anyone cut off parts of their penises. Not until Constantine, though, would Christianity be embraced in large numbers – but was Constantine really Christian? Many scholars have suggested otherwise, and it may be hard to say given our current sources, but he did originate as a monotheistic Sol Invictus worshipper and probably saw the political advantage of ruling a people united under one God instead of thousands of cults. He may not have realized the difficulty of that, however, until the Council of Nicaea which brought together many bishops who had been actively persecuted for their faith – hence the eyepatches and missing limbs! – and felt very strongly about how it should be practiced. Even Saint Nicholas, who is the foundation for Santa Claus, supposedly punched Arius during this council over his heretical statements. And they were none too tolerant of each other’s opposing beliefs. Although there were many different beliefs that evolved from monophysitism, miaphysitism being the most common, they were often lumped together as one heretical group. Even in our series, we lumped their beliefs together in a way that made their differences easier to understand, but weren’t entirely accurate. And these divisions persist to today: not until 1994 did the Assyrian and Catholic churches repair the divide from the Council of Ephesus. But while religion is often a contentious topic, we’ve been fortunate to see much thoughtful dicussion in our comments section and want to thank our viewers for that. The history of the faith is a way to understand how it has shaped our history, and it has been the genesis of great acts of charity along with great moments of strife. Understanding and accepting that legacy in all of its complexity is vital to understanding the path that took us here.
June 19, 2016
Published on 18 Jun 2016
Sir Indy Neidell awaits you for another edition of OUT OF THE TRENCHES where he answers your questions about the First World War.
June 18, 2016
Published on 21 May 2016
The Council of Ephesus meant to heal a rift between Nestorius of Constantinople and Cyril of Alexandria, but instead it set off a chain of ecumenical councils that disagreed with each other, excommunicated rivals, and ultimately led to more factions within the church.
Disclaimer: This series is intended for students, to give them a broad overview of a complicated subject that has driven world history for centuries. Our story begins and focuses on the Romane Empire.
A centuary after Constantine, the Emperor Theodosius II found himself wrapped up in yet more theological disputes. His chosen patriarch of Constantinople, Archbishop Nestorius, had angered many other church leaders with his teachings that Christ had separate human and divine natures. Cyril of Alexandria wrote to the Pope in Rome for support against Nestorius, and received permission to excommunicate him. Nestorius responded by having the emperor call an ecumenical council, at which he intended to excommunicate Cyril. But Cyril acted first, declaring for the excommunication of Nestorius and forming a majority by pushing the council to begin early before the supporters of Nestorius could gather. When they did, they formed their own council and excommunicated Cyril right back, only to be excommunicated in turn by Cyril’s Council of Ephesus. Theodosius II attempted to resolve this by calling a second council, but this time none of the Western delegates had time to arrive and in their absence, monophysite leaders from the East excommunicated Nestorius again and declared monophysitism the official doctrine of the church. Those who didn’t get to participate called this the Robbers Council and refused to acknowledge it. Then Theodosius II died, and this fight devolved onto his successor, Marcian. Marcian called together the Council of Chalcedon to rule on the previous councils, where it was finally decided that Christ had two unified natures, human and divine, and everyone who’d supported the Robbers Council should be excommunicated. Instead of bringing Christians together under an orthodox theology, they split the faith as those who wouldn’t accept their decisions continued to preach and believe their own doctrines and a multitude of Christian sects became their own separate orders. Ultimately, these new denominations followed regional lines, which meant that different areas of the empire formed distinct cultural identities shaped in part by their faith, and these areas were less connected to Constantinople and became the first to split off as the empire weakened over the centuries.
June 17, 2016
Published on 16 Jun 2016
This week 100 years ago the whole war hangs in the balance, the Germans are about to break through the lines at Verdun, the Russians actually break through the Austro-Hungarian lines but fail to seize the opportunity further north. It all boils down to the lack of communication between Erich von Falkenhayn and Conrad von Hötzendorf which created a situation in which Falkenhayn has to save Conrad’s Army and loses his momentum at Verdun.
June 16, 2016
I’m currently reading this two-volume history of the US Navy’s submarines in the Pacific during WW2 by Clay Blair, Jr., so I was interested to see this review of a wargame covering this exact conflict:
Consim Press has published a fantastic solo player wargame in Silent Victory: U.S. Submarines in the Pacific, 1941-1945. With game design by Gregory M. Smith, Silent Victory offers a little bit of everything for someone looking for an immersive, historical naval wargame that is easy to play yet detailed enough to be fulfilling for an advanced gamer.
It covers one of the biggest problems American sub commanders faced for the first two years of the war:
For every torpedo you fire, you’ll roll a 1d6 dice for a dud. Roll a 1 or 2, well, you are out of luck. It might have hit, but it didn’t explode. Dud. This happened to me at least three times in two patrols. It was a fact — the U.S. Navy had a torpedo problem. Clay Blair Jr.’s magisterial book Silent Victory: The U.S. Submarine War against Japan made this clear:
“…[T}he submarine force was hobbled by defective torpedoes. Developed in peacetime but never realistically tested against targets, the U.S. submarine torpedo was believed to be one of the most lethal weapons in the history of naval warfare. It had two exploders, a regular one that detonated it on contact with the side of an enemy ship and a very secret “magnetic exploder” that would detonate it beneath the keel of a ship without contact. After the war began, submariners discovered the hard way that the torpedo did not run steadily at the depth set into its controls and often went much deeper than designed, too deep for the magnetic exploder to work.”
Blair notes that not until late 1943 would the U.S. Navy fix the numerous torpedo problems.
Actually, the depth control issue was only the start of the problem. Once enough sub skippers had complained to their chain of command that the torpedoes were running too deep, and were able to get a few of them tested to prove it, then other problems became apparent. Even if the torpedo ran at the correct depth, the magnetic exploder would not reliably trigger the warhead when it passed under an enemy ship. The German and British submarine services had also developed similar exploders, but had abandoned them after wartime testing proved them to be ineffective. US Navy submarine admirals would not be convinced, so it took much longer for the sub captains to get permission to de-activate the magnetic exploders and use the contact exploders instead.
Unbelievably, it now became clear that there were also problems with the contact exploder as well, so even if it hit the side of the target it might not explode. American torpedoes had a significantly smaller warhead than those of other navies, because it had been expected that the magnetic exploder detonating below the keel of an enemy ship would be sufficient to break the back of the target and sink it. When used as ordinary torpedoes, it often took three or four hits to guarantee a sinking even on a merchant ship. Warships, having better compartmentalization, were even tougher to sink without lucky shots that hit fuel or ammunition compartments.
There are three reasons why this game succeeds.
First, historical accuracy. From the problems with torpedoes, to the detailed lists of Japanese merchant and capital ships, or to the specific weapons load out of each U.S. submarine in WWII, it is all there. The makers of this game did not cut any corners. They did their homework and tried, I think successfully, to incorporate significant historical facts into the gameplay.
Second, a risk/reward based gameplay experience. Every decision you make — from the torpedoes you use to deciding if you want to attack submerged and at close or long distance — incurs risk. There are numerous tradeoffs. For instance, you can attack from long distance submerged, but you suffer a roll modifier and risk not hitting your target. Or, you can be aggressive, and attack at close range, surfaced at night, which may increase your chance of hit but also increase your chance of detection. It just depends.
Finally, simple game rules. Complicated games are no fun to play. As a player, I don’t want to spend 10 minutes looking up rule after rule in a rulebook the size of a encyclopedia. In Silent Victory, the designers have done us a favor. The rules are clearly written and extensive, and after a single read through I referred to them occasionally. But more important, the combat mat has the dice roll encounter procedures printed on it, all within easy view. Also, the other mats all have reference numbers and clearly identify which dice should be rolled for what effects. It is all right there on the mats. This makes for a fun, smooth playing experience. And finally, if I were add another reason why this game is worth your money, it is the game’s replay value. You can conduct numerous patrols and no two patrols will ever be the same.
Silent Victory is a fun naval wargame that will appeal to the novice or expert gamer – and maybe you’ll learn something along the way.
Published on 14 May 2016
The Council of Nicaea convened to decide the guiding rules of the church – and to resolve the questions posed by Arian theology. A deacon named Athanasius set himself against Arius and succeeded in getting his teachings declared heresy.
Disclaimer: This series is intended for students, to give them a broad overview of a complicated subject that has driven world history for centuries. Our story begins and focuses on Rome.
Constantine called the Council of Nicaea not only to address the teachings of Arius, but also to decide basic matters for how the church would go forward. Yet it was the debate over Arian theology which quickly came to dominate the council’s time. The bishops effectively split into two factions, one backing Arius and the other led by a deacon named Athanasius. Athanasius vehemently opposed the Arian teachings and would not allow any compromise to be formed with the other group. Yet he played the politics very carefully, adopting in his own arguments the phrase “homoousian” (or “of the same substance”) to describe the relationship between the Father and the Son, knowing full well that Arius would never accept an agreement which included this idea. Even when others tried to compromise with the phrase “homoiousian” (or “of similar substance”), Arius would not agree. Athanasius used the extra time to make private deals and assemble a majority coalition, with which he successfully caused Arianism to be declared heresy and forced Arius himself into exile. Emperor Constantine was just happy a decision had been reached, but a bishop in his own court would not let matters rest so easily. This bishop, Eusebius, campaigned tirelessly for the restoration of Arius and managed to get Athanasius exiled instead. Constantine himself wound up being baptized by Eusebius, and his son Emperor Constantius II would be a die-hard Arian in his turn. Eusebius even ordained a Goth named Ulfilas to preach to the Gothic tribes, and his sucess meant that the tribes became Arian Christians who would never completely assimilate into the Roman Empire. Thus, despite the firm decree at the First Council of Nicaea, Arian Christianity continued to grow and thrive alongside orthodox teachings.
So how can an otherwise functional intellect close itself to all this irrefutable evidence and claim that the Holocaust was either a hoax or nowhere near as large in scope as claimed?
The answer, of course, lies in the nearly unlimited human capacity for self-deception. We are really, really good at both rationalizing our own preferences, and “explaining away” evidence that points to something we don’t want to be true. Denying Auschwitz is a piece of cake for someone with conviction when you consider that people can deny, on the spot, the reality of things that happen right then and there. That’s how you can have 9/11 truthers. That’s how you can have people claiming that the Charlie Hebdo attacks were a false flag operation perpetrated by a sinister race of “magical Jews” who can shape-shift. That’s why it doesn’t even matter if police officers wear body cameras — because you can videotape the most justified shooting of an armed perpetrator, and there will still be people who will watch the video and claim that the police officer executed someone in cold blood for no reason.
It’s because when you are invested in an ideology, you have to make reality subordinate to that ideology. And when the physical evidence points to the possibility that your ideology doesn’t match reality, then you have to deny that reality, or face the possibility that you ideology is wrong. It’s much easier to dismiss historical records or claim that a video was doctored than to examine your beliefs and concede that everything you believe is wrong.
But reality doesn’t go away when you deny it. Those buildings and crematoriums at Auschwitz still stand, and every time someone denies what they were used for, they deny the humanity of all the people who died there. And just as importantly, they deny the human ability to commit such atrocities, which in turn paves the way for a repeat of those atrocities. To borrow my friend Kathy’s words, there’s a world of difference between “Never Again” and “It can’t happen here.”
Because if a society of civilized, educated people, the nation of Goethe and Schiller and Beethoven, can build and staff a place like Auschwitz and systematically murder millions of people in just a few years — if orderly, fastidious Germans can go from bookkeeping to putting on a uniform and herding women and children into gas chambers at gunpoint because they perceive the approval of society and enjoy the power they are given — then it can happen anywhere, at any time.
Marko Kloos, “on the holocaust and self-deception”, the munchkin wrangler, 2015-01-28.
June 14, 2016
Published on 13 Jun 2016
The region of Armenia was a play ball between the interests of Russia and the Ottoman Empire long before World War 1. But the Armenian people were striving for self determination like the peoples all across Europe were doing too. In our special episode we take a look at the struggle of the Armenians beyond the Armenian Genocide.