Spelade
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“Jeg kan helbrede dig for både kræft og AIDS med min håndspålæggelse”. Sådan lyder det fra kultlederen Curtis Cao, som overbeviste sine mere end 20.000 følgere verden over om disse helbredende evner. Medlemmerne skulle dog først give ham store summer af deres indkomst og tilslutte sig ham, hvis de ville reddes. Men Caos ekstravagante luksusliv som sektleder lider en hård skæbne en martsdag i år 2000, hvor han er på vej til en af sine mange bopæle i Barcelona.
I Tyrkiet er en anden sektleder på spil. Han går efter plastikopererede, oversminkede overklassepiger, som sektlederen Adnan Oktar kalder for sine “killinger”. De bliver under hans ledelse udsat for grove overgreb og massiv mishandling.
Værter og research: Stine Boström Thomsen, Anne Gadeberg
Lyddesign: Soundmill
Kilder: BBC, Middle East Eye, VICE Reportage, Daily Sabah, ABC Cataluna, Kristeligt Dagblad, culteducation.com, elmundo.es
Kilder i intro: TV2 Østjylland, 60 Minutes Australia, News Channel 5, ABC News, Court TV
Producent: WoW Productions -
I kulten The Family i Australien sker rekruttering gennem noget så fredfyldt som yoga. Med håbet om en ny start på livet tilslutter hundredvis af mænd og kvinder sig kulten. Men hvad der starter fredsommeligt ender med anklager om mishandling af børn. De 28 børn, som lederen af kulten, Anne Hamilton Byrne, er mor for, har hun skaffet sig gennem ulovlige adoptioner og tyveri ved højlys dag. Børnene opfostrer hun som sine egne. Tidligere medlemmer fortæller dog, at børn og voksne er blevet hjernevasket og tvangsmedicineret med LSD.
Senere i programmet dykker vi ned i en australsk sekt, hvor lederen, Serge Benhayon, er blevet omtalt som ‘Australiens mest magtfulde sektleder’. Han har fået en åbenbaring om, at han er udvalgt til at hjælpe andre mennesker på jorden på sit behandlingscenter, Universal Medicine, og overbeviser sine følgere om, at han er reinkarnationen af selveste Leonardo Da Vinci. Centrets kerneprodukt er esoterisk brystmassage, æggestok-læsning og chakra-behandlinger, og Benhayons påståede helende kræfter får tusindvis til at tilslutte ham. Men patienter ender med at dø under sektens vinger, og til sidst bliver presset fra omverden så stort, at sektens leder ender i en skæbnesvanger retssag.
Værter og research: Stine Boström Thomsen, Anne Gadeberg
Lyddesign: Soundmill
Musik: Men At Work med “Down Under”
Kilder: 7 News , Rolling Stone, The Sydney Morning Herald, Daily Telegraph, The Guardian, smh.com, theage.com, 60 Minutes Australia
Kilder i intro: TV2 Østjylland, 60 Minutes Australia, News Channel 5, ABC News, Court TV
Producent: WoW Productions -
Vi tager til sektens moderland, USA, hvor vi starter hos “sekten over alle sekter”. En sekt, hvis leder er blevet én af de mest markante og mytiske skikkelser i amerikansk kult-historie. Lederens fascination af rumvæsener, musicalen Sound of Music, astrologi og det okkulte overbeviser selv helt almindelige familiemennesker om hans endegyldige sandhed. Konsekvensen bliver det ultimative offer for at redde sig selv og sekten fra jordens undergang.
Ikke alle sekter flager med deres overbevisninger, og det gør sig netop gældende i den næste sekt, vi dykker ned i, hvor en mor er så overbevist om, at dommedag nærmer sig, og at hun selv er en gudinde, som er sendt til jorden for at redde menneskeheden. Hun er derudover overbevist om, at hendes egne børn er zombier. Men børnene forsvinder pludseligt, folk dør omkring hende, og da hun ikke vil hjælpe politiet, får både myndigheder og offentligheden indsigt i hendes dødsensfarlige overbevisninger.
Obs: Episoden indeholder omtale af selvmord. Hvis du har tanker om selvmord, har de lokale psykiatriske skadestuer døgnåbent, også på telefonen. Livslinjen er åben for telefonrådgivning fra klokken 11 til 05 på telefon 70 201 201. Hvis du har akutte tanker om selvmord, skal du ringe 112.
Værter og research: Stine Boström Thomsen, Anne Gadeberg
Lyddesign: Soundmill
Kilder: Independent og East Idaho News, podcasten Feel the Fire, AP, dokumentarfilmen Sins of Our Mother, Berlingske, CNN, History.com, VICE, Biographics, podcasten Heaven’s Gate og The New York Times
Kilder i intro: TV2 Østjylland, 60 Minutes Australia, News Channel 5, ABC News, Court TV
Producent: WoW Productions -
I slutningen af august begyndte et nyt kuld historie studerende på SDU. Jeg fik æren af at holde en af to introduktionsforelæsninger med temaet "krig". Jeg valgte at holde en forelæsning om Valdemar I’s sejr over venderne i 1100-tallet. Den forelæsning jeg har udvalgt til septembers afsnit af podcasten, og den omhandler så forskellige emner som vikinger, korstog, imperier og 1864. Så vi blænder op for podcasten på en solbeskinnet august dag på SDU. Til forelæsningen havde jeg en PowerPoint-præsentation, og billederne derfra lægger jeg på podcastens Facebook og instagram sider. God fornøjelse.
Hosted on Acast. See acast.com/privacy for more information.
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I denne episode taler jeg med Lars Kjær, Senior Lecturer i Middelalderhistorie på New College of the Humanities i London. Lars er med for at fortælle om, hvordan Valdemar den Stores umiddelbart uanseelige grundlæggelses dokument for Vitskøl kloster fra 1158 kan fortælle en ganske anden Danmarkshistorie, end den vi er vant til. Så lyt med, når Lars udfolder den righoldige historie om mord, borgerkrig og en anden Danmarkshistorie end den vi kender fra f.eks. Saxo. Og sidst i programmet går bølgerne højt, da det viser sig, at Lars og jeg ikke er helt enige :-D
Henvisninger:
- Diplomatarium Danicum/ Danmarks Riges Breve vol. 3, nr. 120.
- Lars Hermanson, Släkt, vänner och makt: en studie av elitens politiska kultur i 1100-talets Danmark (Göteborg 2000)- John Danstrup, 'Træk af den politiske kamp 1131-1182', i Friis, Astrid og Olsen, Albert (red.): Festskrift til Erik Arup den 22. November 1946 (1946).
- Niels Skyum-Nielsen, Kvinde og slave (1971)
https://www.facebook.com/MaegtigeMiddelalder
https://www.instagram.com/maegtige_middelalder
e-mail: [email protected]Hosted on Acast. See acast.com/privacy for more information.
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VI ER TILBAGE!
OG det er Røde Oktober! Vi lægger stærkt ud med et afsnit om sex i Sovjetunionen. Spoiler alert: de havde sex.
Men vidste I, at sex faktisk spillede en væsentlig rolle i revolutionens efterspil? Det handler om sex, men det handler også om kvindefrigørelse, kønsidentiteter og retten til egen krop.
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Churchyard grims, stacked graves and Judgement Day. How did English graveyards changed in England between the medieval and Victorian eras?
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Transcript
There pass, with melancholy state,
By all the solemn heaps of fate,
And think, as softly-sad you tread
Above the venerable dead,
“Time was, like thee they life possessed,
And time shall be, that thou shalt rest.”
Hello, welcome to the History and Folklore podcast, where we look at different folk beliefs through history and how these beliefs shape people’s perceptions of nature. In this episode we will be looking at graveyards. As this is a huge topic, I will be focussing predominantly on Christian graveyards in England as that is what I have the most experience and knowledge on, and looking at their development, uses and folklore surrounding them.
Graveyards are interesting as hanges that have occurred in them over time often reflect a lot about the society that uses them including such wide ranging things as demographics, life expectancy, religious beliefs, attitudes to death, burial and remembrance, use of symbology, aesthetic design preferences and attitudes to the natural elements within the cemetery. The establishment of new graveyards can tell us about practical, political and religious considerations at the time regarding burial.
Many graveyards that currently exist in England date from the medieval period, and rural graveyards would often have been the first enclosed space to have existed within a parish. Some of these graveyards were established even earlier as burial grounds dating as far back as the Iron Age, and were later adopted and sanctified to be used for Christian burials.
A graveyard would usually be established in the grounds of the parish church, and would be consecrated before being used by the people in the parish. This sometimes caused issues for those living in distant, rural villages as the journey to the parish church could be long and dangerous. In these instances, the people living in these villages could apply to the parish church for their nearby chapel to be granted burial rights. However, as burial services provided a large income for the church or chapel at which the burial took place, these rights were hard won as the parish church would not want to lose the income from these burials. In the cases of burial grounds attached to hospitals often an agreement was made for the hospital to pay the parish church for every burial they conducted. However, disputes over burial rights were common, especially when a new monastery became established in an area.
These religious institutions often wanted to be perceived to be the preferred place for burial, especially by the elite, as this would bring the monastery both prestige and continued wealth from the families of the interred, who would pay for services and prayers for the soul of their deceased relative. These families would then be more likely to choose the same monastery for future burials, as family tradition often dictated where a person chose to be buried. In some cases these disputes got pretty intense and example being in 1392 when the monks of Abingdon actually hijacked a funeral procession and disinterred 67 people from the parish's burial grounds with the aim of reburying them at the monastery.
Because of the loss of income and potential prestige, a compelling argument had to be put forward to justify the creation of a new graveyard and the giving away of burial rights. The most common reason given was that the journey was long and dangerous. In 1427 the people of Highweek complained of having to bury their dead at the parish church, despite being able to perform the burial rituals at their local chapel, meaning they had to undertake a long and dangerous journey for the sole purpose of burying the body.
However, complaints could also be financial. Two years later the parish of St Ives applied for burial rights as people had to put their occupations on hold for so long that they lost a substantial amount of revenue when taking part in funeral processions. On top of this, as so many people would leave their homes to undertake the journey their deserted homes and belonging would be seen as easy prey for pirates, causing more financial hardship and distress. In some places funerals were even delayed as the local economy could not sustain lengthy absences caused by people attending funerals.
Whether a graveyard was being adapted from an existing burial ground or created from scratch, the land had to be sanctified before any Christian burials took place. In order to do this, the land would be cleared and a ceremony would be conducted by a bishop who would place a cross in each corner of the graveyard and another in the centre. Three lit candles would be placed in front of each cross and the bishop would walk around the churchyard, making sure to waft incense and sprinkle holy water at each cross.
If a mortal sin was committed within the bounds of a graveyard then it would need to be spiritually cleansed before it could be used for burials. This would usually include some form of public penance by the perpetrator, the payment of reconciliation fees and a ceremony conducted by an archbishop that involved blessing and sprinkling water at specific sites on the grave yard. Until these processes and ceremonies were completed then the graveyard could not be used for burials. This period of disuse could last for a significant amount of time, an example being the Minster Yard at Beverley in Yorkshire, which was considered polluted for two years between 1301 and 1303 following the murder of Peter of Cranswick. Unsurprisingly, being unable to bury people in the local churchyard had a significant impact on both the income of the church and the life of the community.
Interestingly another ceremony that seems very unchristian to modern eyes was often conducted by the parishioners once the graveyard was consecrated. This tradition stated that the first soul to be buried in the graveyard becomes the churchyard’s grim and must watch over and protect the inhabitants inside it. This would mean that the deceased soul was doomed to remain on earth, and would never have the opportunity to pass on to the afterlife. For this reason an animal, most commonly a dog, would be buried in a graveyard before any funerals had taken place. In other parts of England it was maintained that the last person to be buried in a graveyard must watch over and protect it until the next funeral occured, when the watch would be taken over by the more recently deceased. In these areas, if two burials were scheduled on the same day, it was known for the funeral parties to race and fight to get their loved one buried first to spare them the burden on acting as the graveyard’s protector.
A medieval graveyard would have looked very different to how it would today. Burials tended not to be marked with permanent memorials like they would in later periods, with people using temporary markers such as flowers, pieces of cloth and mounds of earth for recent graves. It was not until the eighteenth century that longer-lasting gravestones made of local stone and decorated with symbols of the deceased’s profession and personality started to become fashionable.
Partly due to this early the lack of permanent memorials, the graveyard was seen as a useful open space and was often used as a hub for the community where archery practice, markets, games, fairs and festivals would be held. The only permanent structure would be the wall, and often a stone preaching cross that would be used as the focal point for outdoor services such as palm sunday.
The way that graves were organised in burial sites also differed compared today. Although there was nothing to mark the grave, people were generally buried with care, usually on the south side of the church, with their feet pointing towards the east and their heads pointing towards the west. The primary reason given for this in medieval texts was that the dead would be facing Christ on the Day of Judgement, as he would appear from the east, which was the region of goodness and light. However, this explanation was not given until after the ninth century, and is likely to be a later attempt to explain an older tradition.
There are instances of people not being buried according to this tradition. Often this appears to be due to a fear of the dead person rising from the grave, for example criminals and those who had died violent deaths. In St Andrews in York, the only body buried in the opposite direction had also been beheaded, a common deterrent against the wandering dead.
Other less sinister explanations coud be that the orientation of the body got confused before burial, an issue that would be more likely when simple coffins were in use or when burials were conducted hastily, such as during times of plague. A particularly strange example of an otherwise normal, and even high status, burial was of a priest who was buried with his head facing the wrong way. It has been suggested that the east to west orientation was chosen in this case so that the priest could face his congregation on Judgement Day.
As time went on, graveyards became more crowded, and with no markers to indicate where existing graves lay, bodies were often disturbed when new graves were dug. The most well known example of this is the famous scene in Hamlet, when Ophelia is being buried. In this scene Hamlet realises that the skull of his old friend, Yorick, has been dug up and, while he shows curiosity at the state of the skull and then sorrow at Yorick’s passing, he is not upset that Yorick’s grave has been desecrated as modern audiences might expect.
The lack of available burial space meant that graveyards soon became overcrowded and the dead were often moved, buried on top of each other and even removed completely to maximise space. It has been estimated that most graveyards contain around 10,000 burials, making the ground within the graveyard much higher compared to the ground outside the cemetery walls.
The point at which burials moved from carefully laid out rows laid shoulder to shoulder to a jumbled mess of layered bodies occurred at different times in different cemeteries. In some places this change occurred very early on, prior to the 1066 conquest. However, in others the change occurred much later, around the twelfth century, and it has been suggested that, as well as for practical reasons, this change in attitude may have been at least partially guided in the shift in belief from away from a Judgement Day where the dead would return in their physical bodies and towards purgatory, where the soul of the dead person would go almost immediately after death. The dead no longer needed their bodies in the afterlife, and so their physical remains could be treated with less care.
Despite the constant rearranging of burials to maximise space, the overcrowding soon became an issue and eventually reached emergency levels, especially in urban areas. At the beginning of the nineteenth century, London had only 218 acres of burial ground. This led to some of the graveyards of the oldest churches being densely packed. St Marylebones, for example, had more than 100,000 bodies buried into a cemetery that measured about an acre in size. When the poet William Blake died in 1827 he was buried in Bunhill Fields on top of three other bodies, and four more were later buried on top of him.
By the mid-nineteenth century graves became so shallow that scavenging animals could access the bodies, dragging the rotting corpses to the surface, a problem exacerbated by the fact that London lies on heavy clay soil that impedes decomposition, and causing the smell of decaying flesh to overwhelm the few visitors that might have ventured to visit a graveside.
This issue could also be true of newer burial grounds. Enon Chapel, near the Strand in London, was licenced for burials between 1823 and 1842, a period of just nineteen years. The vaults were turned into a cemetery and the chapel’s reverend charged a low fee of just fifteen shillings for burial, making it a popular choice for interment. It was reported that over nineteen years at least twenty bodies per week were placed in a space measuring just 18 metres by 12 metres and speculated both that quicklime was used to speed decay and that a sewer ran through the vaults, allowing the bodies to be washed away to the Thames. Even if these suppositions were true, the smell became so overwhelming that worshippers in the church above were known to regularly faint due to the fumes.
It was accounts of these types of events that led to the reform laid out in the burial act of 1852, which closed burial grounds within metropolitan Lonson and allowed the opening of large cemeteries in the countryside surrounding the city, with more available space and located on sandier, better draining soils. These graveyards were beautifully decorated, with ornate headstones and sculptures to commemorate the deceased. The fertile soil was planted with shrubs and trees and people would make trips on the recently built railways to go and enjoy the fresh country air, meet friends for walks and visits and visit the graves of the famous people buried there.
In this way, despite changing religious attitudes concerning the need for the body in the afterlife, different ways of commemorating the dead and practical considerations regarding their burial, graveyards went full circle from open, community spaces with ordered burials in the early medieval period to crowded, often unsanitary spaces reserved primarily for the dead, and back again in the Victorian era to enjoyable community spaces were designed to be shared by both the living and the dead.
Thank you for listening to this episode of the History and Folklore podcast. I hope you enjoyed it and found it interesting. Special thanks goes to my patreons Jeremiah, Jill, Cat, Ryan, Andrew, Morganu, Joseph, Becky, Eugenia, Robin, David, John, Ben and the Fairy Folk Podcast. Patrons help pay towards the cost of running the podcast and are hugely appreciated.
If you would like to support the History and Folklore Podcast by becoming a patron tiers range from £1 -£3 and gets you early access to episodes, voting rights for episode topics and a monthly zine. You can also follow the podcast on Instagram at history and folklore, twitter at HistoryFolklore and Facebook at the History and Folklore podcast where I post hopefully interesting history and folklore facts and answer any questions or feedback.
Thank you so much for listening, and I hope to see you next time.
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What happens in the woods, stays in the woods. Especially if it kills you. Enjoy these allegedly true horror stories of the unexplained!
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SCARY STORIES TIMESTAMPS
0:00 INTRO
1:05 Adirondacks Mystery Monster from Anonymous
6:11 Possible Cryptid in the Woods from Lori 911
10:23 Seeing is Believing from K_Bar the Donkey
18:54 Lynda from PumpkinMama2022
23:43 Letchworth State Park from TJB
26:16 I Don’t Believe it, Why Should You? From CoffeeQueen
37:55 Encounter on the Hill from The Dark Knight
44:50 A Presence from a stranger
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In this captivating story, we follow "Azukah", the leader of a Bigfoot tribe, who knows that revealing themselves to humans could be fatal. The younger generation of his tribe are growing impatient with hiding from humans, putting them all at risk. As he tries to find a solution to their dilemma, a sudden turn of events will change the course of their future. The gripping tale of sacrifice, transformation, and the unbreakable bond of the Bigfoot tribe. Tune in to hear the first of this series!
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Bigfoot, also known as Sasquatch, is a large, ape-like creature that is said to inhabit the forests of North America. There is no scientific evidence to support the existence of Bigfoot, but the creature has been the subject of numerous sightings and reports over the years. Bigfoot mythology Bigfoot mythology can be traced back to the Native American peoples of North America. Many Native American tribes have stories about a large, hairy creature that roams the forests. Some tribes even have specific names for Bigfoot, such as Sasquatch (Salish), Skunk Ape (Florida), and Yeti (Tibet). For example, the Squamish people of British Columbia have a story about a giant hairy creature called Sasquatch. The Sasquatch is said to be a powerful and dangerous creature, and the Squamish people believe that it is important to respect the Sasquatch and its territory. The Ojibwe people of the Great Lakes region have a story about a creature called the Wendigo. The Wendigo is said to be a cannibalistic creature that is created when a human resorts to cannibalism. The Ojibwe people believe that the Wendigo is a dangerous creature that should be avoided at all costs. Bigfoot pop culture Bigfoot entered popular culture in the 1950s, when a series of newspaper articles were published about a large, hairy creature that had been seen in the mountains of California. In 1958, the term "Bigfoot" was coined by a reporter for the Humboldt Times. Since the 1950s, Bigfoot has been featured in numerous books, movies, and television shows. Some of the most famous Bigfoot-related pop culture works include:The movie "Harry and the Hendersons" (1987) tells the story of a family who adopts a Bigfoot.The television show "In Search of..." (1976-1982) featured an episode about Bigfoot.The documentary "The Legend of Bigfoot" (2006) examines the evidence for and against the existence of Bigfoot.The movie "The Dark Divide" (2012) is a horror film about a group of hikers who encounter Bigfoot.Bigfoot also continues to be a popular subject of video games. Some of the most famous Bigfoot-related video games include:Bigfoot (1977) was one of the first video games to feature Bigfoot.Bigfoot: The Game (2012) is a hunting simulator where players can track and kill Bigfoot.Monster Hunter: World (2018) features a Bigfoot-like creature called the Bazelgeuse.Bigfoot in the news Bigfoot continues to be a popular subject in the news today. In recent years, there have been a number of high-profile Bigfoot sightings and reports. For example:In 2020, a group of hikers in California claimed to have filmed a Bigfoot family. The video went viral and sparked a renewed interest in Bigfoot.In 2022, a man in Florida claimed to have been attacked by a Bigfoot-like creature. The man said that the creature was tall and hairy, and that it had sharp teeth and claws.While there is no scientific evidence to support the existence of Bigfoot, the creature remains a popular subject of folklore and speculation. Bigfoot sightings and reports continue to be made to this day, and the creature continues to fascinate people all over the world. Is Bigfoot real? There is no scientific evidence to support the existence of Bigfoot. However, there have been numerous sightings and reports of Bigfoot over the years. Some people believe that Bigfoot is a real creature that has simply not yet been captured or studied by scientists. Others believe that Bigfoot is a myth or a hoax. The debate over the existence of Bigfoot is likely to continue for many years to come. However, there is one thing for sure: Bigfoot is a creature that captures the imagination of people all over the world. Thanks for listening to Quiet Please. Remember to like and Share wherever you get your podcasts. -
Bigfoot’s Wilderness Podcast In the fields and crops of South Georgia, an unwelcome visitor made his way from farm to farm, helping itself to food and supplies. There were occasional sightings but no one got a better look than the 14 year old who had moved to Moultrie, Georgia he's still haunted by his up close encounter. Follow me on social media:Facebook - Bigfoot's WildernessInstagram - bigfootswildernessTwitter - BigfootWilder1Pinterest - Bigfoot's Wilderness
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Earlier this year I purchased a copy of the Christian Bible as part of a broader study of religions and their sacred texts. Unlike other Satanists, I do not consider the Bible as something wholly abhorrent, false, or misleading. To the contrary, I find it to be an interesting and compelling work of great literary merit, a useful window into history and into the beliefs of a substantial subsection of humanity, and even a source of personal insight and inspiration.
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I’ve never pinned down what exactly I mean by nihilism in anything more than a cursory way. This episode will remedy that deficiency and explore why nihilism, such as I construe it, is a pathological ideology.
Transcript (with citations and references) available at asatanistreadsthebible.com
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I sesongavslutningen spør vi: Handler satanisme om ondskap og djeveldyrking? Neida. Det handler først og fremst om deg selv. Vi tar for oss satanismens historie, via okkultisme, spiritisme, Anton La Vey, kirkebrenning, svartmetall og egoisme i en salig, nei, djevelsk saus.
See omnystudio.com/listener for privacy information.
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Canadians are sighting mysterious creatures and unexplained entities! Enjoy these 54 DISTURBING Things Seen in Canada!
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Sømand, alkoholiker, slagsbror, kommunist, fagforeningsboss og ikke mindst hemmelig agent for Sovjetunionen er sider af Stalins vigtigste agent i Danmark i mellemkrigstiden; Richard Jensen. Lyt med her i 2. del om Richard Jensen, hvor vi følger ham fra hans karrieres højdepunkt som spionkonge i 1930'ernes København til den absolutte afgrund som jagtet straffefange af Gestapo i 1944.
Støt os og få endnu mere provokerende Danmarkshistorie på din podcast:https://deroedefjer.10er.app/
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Denne gang læser vi to lytterberetninger op, som ikke sådan lige kommer til at gå i glemmebogen. 👀 De har i hvert fald begge gnavet sig dybt ind i vores sind, sjæle og hjerter med deres grusomme og frygtindgydende, men også rørende og stærke fortællinger. 🕊️✨
Vi starter hos en lytter, der har en meget voldsom oplevelse, som involverer en mulig søvnparalyse og et muligt overfald af et spøgelse, der efterlader fysiske spor på krop og sjæl. 👿
Derefter møder vi en lytter, der i sin svære barndom både har måtte kæmpe med andres indre dæmoner og opsøgende sjæle fra den anden side. 👻
Her kan du springe direkte til historierne:
Lytterberetning 1: 11 min. 18 sek - Søvnparalyse eller ondsindet ånd?Lytterberetning 2: 43 min. 48 sek - En hjemsøgt barndom og skytsenglen AuraFor første gang kan du nu også se episoden på vores spritnye YouTubekanal lige her: https://www.youtube.com/watch?v=vDgVYGVfQGU&t=4s
SPONSOR / RABATKODE TIL DIG
Vi starter året med et lækkert tilbud til dig, vi er nemlig gået sammen med vores gode samarbejdspartner HelloFresh igen. Det betyder, at du kan få op til 1.199kr. i rabat samt fri fragt på første kasse, hvis du endnu ikke har prøvet HelloFresh. Du skal bare gå ind på www.HelloFresh.dk og bruge koden SKRÆMT. Du kan også bruge koden, hvis du har været kunde før, men har opsagt dit abonnement for 12 måneder siden eller mere.
📦God fornøjelse og tak fordi du støtter SKRÆMT! ved at bruge de rabatkoder vi skaffer til dig!🎧
Pssst.. Hvis du kan lide at lytte med til SKRÆMT! så følg, like, del osv. Det vil gøre os helt enormt glade. Har du en idé til et emne eller en specifik sag, vi skal tage en snak om? Eller har du oplevet noget du ikke kan forklare? Så send os en mail på [email protected], så læser vi måske din historie højt i et kommende afsnit.
Privat Facebook gruppe (anmod om at blive medlem):
https://www.facebook.com/groups/800854850268967/
Se os på YouTube:
https://www.youtube.com/@SKRMTPodcast
Læs om, eller indkøb Calisas bog:
https://www.saxo.com/dk/den-som-hvisker
Instagram og stemmerne bag SKRÆMT! :
https://www.instagram.com/skraemtpodcast/
https://www.instagram.com/nannalindhardt/
https://www.instagram.com/calisawolters/
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Hvad gør man når man tilbringer natten på et mørkt, hjemsøgt slotsværelse og båndoptageren opfanger fodtrin i løbet af natten?! 🫣
I denne uge er Calisa i studiet med skønne Mia, som er vært på den uhyggelige podcast ‘Fårking Uhyggeligt’! Snakken går på forskellen mellem urbexing og spøgelses-‘jagt’ på tre lokationer i verdenen, hvad der skræmmer selv de mest erfarne og hvilken indstilling man tager med på tur 👻
Vi skal ud på den hjemsøgte Bromølle Kro, hvor Mia beretter om uforklarligt opstået vand (måske fra de mange myrdede gæster, som blev smidt i åen for et århundrede siden) og voldsomme bankelyde fanget på film!
Vi er også en tur ude på Dronninglund Slot, hvor Mias mikrofon opfanger tydelige fodspor imens hun sover. Til sidst tager vi til Italien, hvor et gigantisk faldefærdigt hospital er ved at blive ædt af naturen, og Mia og hendes familie var nok ikke helt alene derinde 🥶
Vil du springe hurtigt frem til Mias fortællinger, så er det lige her:
Dronninglund Slot: 27:40Bromølle Kro: 36:04Sindssygehospitalet i Italien: 55:21Pssst.. Hvis du kan lide at lytte med til SKRÆMT! så følg, like, del osv. Det vil gøre os helt enormt glade. Har du en idé til et emne eller en specifik sag, vi skal tage en snak om? Eller har du oplevet noget du ikke kan forklare? Så send os en mail på [email protected], så læser vi måske din historie højt i et kommende afsnit.
Privat Facebook gruppe (anmod om at blive medlem):
https://www.facebook.com/groups/800854850268967/
Se os på YouTube:
https://www.youtube.com/@SKRMTPodcast
Læs om, eller indkøb Calisas bog:
https://www.saxo.com/dk/den-som-hvisker
Instagram og stemmerne bag SKRÆMT! :
https://www.instagram.com/skraemtpodcast/
https://www.instagram.com/nannalindhardt/
https://www.instagram.com/calisawolters/
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Sømand, alkoholiker, slagsbror, kommunist, fagforeningsboss og ikke mindst hemmelig agent for Sovjetunionen er sider af Stalins vigtigste agent i Danmark i mellemkrigstiden; Richard Jensen.
Lyt med i første episode om Richard Jensen, hvor vi følger ham fra hans barndom til han får drukket og tævet sig frem til at blive Stalins mand i Danmark i 1920erne.
Støt os og få endnu mere provokerende Danmarkshistorie på din podcast: https://deroedefjer.10er.app/
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Står Margrethe og Henri af Danmark bag det græske kongehus sidste kupforsøg i 1967? Lyt med og døm selv... Støt De Røde Fjer med et valgfrit beløb på 10'er: https://deroedefjer.10er.app/
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