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A person states they love pork, but when asked if they are Muslim and why they eat pork, they respond that they are Muslim but don't know why they still eat pork. Another person describes a child, visible through a window, as the ugliest kid they have ever seen. They cite the child's two front teeth with a gap, a disease on the corners of his mouth, and droopy eyes that stick out of his head as reasons for their assessment.

The speaker questions their identity as a Muslim after accidentally eating pork. They discuss the implications of consuming pork and express confusion about their religious beliefs. The conversation shifts to mocking a child's appearance, describing him as ugly with missing teeth and droopy eyes. The speaker and another person make fun of the child's physical features.

Speaker 0: I have this perception Mhmm. That the Japanese Japanese society, Japan is not at risk of the political instability that you see in America because one, you have a homogenous society where the overwhelming majority are ethnic Japanese with the same culture and religious background. Two, there's a certain element of conformism to the culture. Right? Mhmm. Is that a correct perception? It's Speaker 1: I think it's correct, but at the same time, it's under attack too. Speaker 0: Who's under attack by? Speaker 1: For example, we have strong value in family. Yes. But, you know, there is this I think it's propaganda to destroy our traditional value. Value. For example, family is not just father, mother, children, but it's like, we can create the form of a family. That kind of things. I do not say that, you know, like I I don't like LGBTQ, like I don't say I don't this I don't like them, but it's okay, but it should not be ideology, you know. Mhmm. Speaker 0: Did you did you always recognize that it has become ideology? Did you know that before you came to America? Speaker 1: I did not know. Yeah. I was shocked to know that America has turned like this. And, yes, and many Japanese people like things come from outside, especially American culture. So we love America. And so still now, the media is trying to use our tendency to introduce radical ideology too. Yes. That's what happened. Speaker 0: In your media? Speaker 1: Yes. Yes. Yes. Speaker 0: Really? Speaker 1: Yes. Yes. Yes.

The speaker states they have bought three churches and converted them to masjids. They are now buying a church with a school to convert into a masjid and Islamic school. The speaker believes that the people who were part of the church community will one day be Muslims. They state that 100 years ago, others invaded the Muslim world, building missionary schools and destroying Islamic schools and masjids. The speaker says they are returning the favor by turning churches into masjids and schools into Islamic schools to bring the light of Islam.

I wear a bracelet given by hostage parents until they come home. Jewish people have faced persecution for centuries. Massive Hamas demonstrations in Western cities are concerning.

The video follows Tyler Oliveira, an independent journalist, visiting Kiriyos Joel (Curious Joel), a Hasidic Jewish traditional community in upstate New York described as a large, growing, tightly knit enclave dominated by Hasidic Jews who largely speak Yiddish. The dialogue paints a picture of a community with unusually large families, strict modesty and gender roles, private religious education, and a mix of work patterns that rely on both self-employment within the community and outside labor. Key facts and claims as presented: - Demographics and family size: The community is described as a village of about 40,000 Hasidic Jews in upstate New York, with families averaging seven children. When discussing typical family size, several participants mention numbers like seventeen to eighteen children, though others give more conservative figures. One interviewee says “Ten, twelve, fourteen, fifteen” is common in the larger families, with a repeated emphasis on seven to ten as a norm in some households. - Economic profile and poverty: The town is described as one of the poorest towns in America, with around 40% living beneath the federal poverty line. The transcript notes reliance on public assistance, Medicaid, housing vouchers, food stamps (EBT/SNAP), and cash aid to support large families. - Employment and Torah study: A recurring theme is that many men spend significant time studying the Torah full-time, with three hours of daily prayer/study mentioned by some interviewees. Yet other participants indicate that men work in industries like construction, driving or bus services, or run private businesses. Women are described as working in some cases (e.g., teaching, health care, retail, childcare) and in other cases primarily managing households, especially when children are very young. Some individuals report that women work after children are older or part-time in addition to domestic duties. - Education and institutions: The community uses private religious schools (Torah study is emphasized), with most schools described as privately run. A significant portion of the schooling and social life centers on maintaining the community’s religious practices and modest dress codes. The synagogues, private kosher markets, and a complex network of private buses and community services are prominent features. - Welfare and tax considerations: The dialogue repeatedly questions how families can afford many children on limited incomes, noting welfare programs (Medicaid, SNAP/EBT, housing assistance) that help, particularly for large families. Some participants acknowledge that welfare usage exists (including potential tax credits and other subsidies tied to children), while others push back against the idea that welfare dominates, arguing instead that benevolence within the community and private charity play major roles. There is discussion about how much welfare benefits are worth relative to the costs of raising many children, including taxes and tuition. - Community economics and charity: A common claim is that wealthier members of the community fund many services and subsidize others through charitable giving. The existence of kosher supermarkets run with the help of Mexican labor is described, along with private safety services, volunteer EMS, and community-owned buses and infrastructure. The interviewee notes that two groceries, Maitiv, offer substantial discounts, and that the community supports one another to afford large families. - Labor dynamics and assimilation: Several interviews contrast Hasidic work patterns with non-Jewish labor participation nearby (e.g., Hispanics in construction, retail, and labor). There is a sense that many Jewish residents own or run businesses, while a notable portion of practical labor appears performed by immigrant workers. A discussion arises about whether non-members can move into the community, with responses suggesting it is possible but may be uncomfortable for some residents, given the desire to preserve religious life. - Zionism and Israel: A notable viewpoint expressed by some community members is opposition to the state of Israel before the Messiah, with Zionism described as not Judaism and the state as secular. This stance frames a broader tension between religious life in Kiriyos Joel and external political narratives. - Public interactions and challenges: The video captures tensions around filming, interviews, and the community’s encounter with outside observers, including skepticism about welfare claims and how the community is portrayed. Observations highlighted by the video’s framing: - The community presents itself as a self-reinforcing, tightly knit unit with private institutions, mutual aid, and communal oversight aimed at preserving religious life. - The economic reality described mixes private enterprise, charitable support, and reliance on public programs, particularly given large family sizes. - The overall portrait emphasizes a life integrated around Torah study, prayer, family, education, and a network of community-run services, with welfare and tax considerations continuing to be debated among residents and visitors.

Speaker 0 says they’re Jewish, having just discovered it; they knew their mom’s side was Jewish but she never stated it, and they verified it. It’s “crazy.” They wonder what it means and note being told “you’re Jewish.” They were raised Christian and ask if they can be both. Speaker 1 responds that you can be both, and confirms they are both. They mention their mom has ties to Judaism, and if so, “you’re Jewish.” Speaker 0 finds that dope, but notes they feel like they’re all of them: “I’m Jewish. I’m Christian. I’m Muslim. I’m Buddhist. I’m all of Jewish.” Speaker 1 comments, “He’s an African American Jew.” Speaker 0 asks, “What percent Jew are you?” and states they’re “apparently, 20%. We’ll take it.” Speaker 1 says they’re 50%, maybe a little 75% ish. They discuss practices: “Gotta do little”—do they do Shabbat? Speaker 1 says their mom does Shabbat every Friday, but they don’t, though they do the holidays. Speaker 0 asks if they wear a Yamaka (Yarmulke). Speaker 1 says yes, they even have a Mezuzah. The Mezuzah is described as the thing you put on the door when you walk in, and you kiss it when you walk in.

In China, there are videos showing little kids on their first day of school. It's incredible how fast they adapt. There's an article related to this phenomenon, and it's truly amazing to witness. Additionally, there is a second video available.

In Thailand, the conversation touches on an island. Speaker 0 notes there’s a small villa on the island and that there’s ongoing building activity. There’s also a small school on the island, and Speaker 0 confirms that “There are children,” addressing a question about whether the island comes with children. Speaker 1 asks about nearby countries with unclear phrasing “What countries are near to abduct,” to which Speaker 0 responds by listing Cambodia, Thailand, Rome, Vietnam, and the Philippines. Speaker 0 adds “The Philippines” and then makes a comment about Filipinos: “The Filipinos, you know, if they're not being a nurse, they're being your sort of type of pill. So true.” Speaker 1 agrees with “Yeah.” The exchange concludes with Speaker 1 asking, “So What age ranges?” and Speaker 0 replying, “Don’t I don't,” leaving the age range question unresolved in the transcript.

mRNAワクチンを接種した妊婦から生まれた子供の血中に異常なタンパク質構造アミロイド用繊維が確認されたとする研究結果が発表された。日本では、防疫対策など社会システム問題の抜本的解決が急務となっている。自給自立国家モデル都市では日本復活の志を共にする人を募っている。 自給自立国家モデル都市の道徳教育内容では、子供たちに「お天道様が見ているから悪いことをしてはいけない」という日本の伝統的な倫理観を伝え、一人一人の心に神観、倫理観を育む。日本は神を愛する心で和の心を培い歴史を築いてきた。モデル都市では、子供たちが生きがいを持ち、日本の未来を担えるよう、お天道様や神様の存在、愛情主義について科学的、論理的に教育する。その教材はホームページで公開されている。 **Translation:** Research suggests that children born to pregnant women who received mRNA vaccines have abnormal protein structures, amyloid-like fibrils, in their blood. In Japan, fundamental solutions to social system problems such as epidemic prevention measures are urgently needed. The self-sufficient national model city is looking for people who share the desire to revive Japan. The moral education content of the self-sufficient national model city conveys the traditional Japanese ethics of "Don't do bad things because the sun is watching" to children, fostering a sense of God and ethics in each individual's heart. Japan has cultivated a spirit of harmony and built its history with a heart that loves God. In the model city, children are scientifically and logically educated about the existence of the sun and God, and about altruism, so that they can have a purpose in life and be responsible for the future of Japan. The teaching materials are available on the website.

While visitors experience Islamic prayers, Ahmed notices Isaac isn't dressed appropriately. Isaac has his socks on his knees and is wearing shorts, exposing his knees, which should be covered during prayer. Ahmed plans to quietly ask him to pull up his socks. There’s a concern about how some students express their values, as it can come off as rude or abrupt, and they need to learn to communicate better. One visitor shares that although they’ve never prayed before, they have meditated. They enjoyed the experience of being in a room with others, feeling a sense of unity as everyone participated in the same activity together.

Syrian girl and the Sydney Harbour Bridge are marching for Palestine. The question is posed: Is Penny Long a Muslim? According to those marching, there is a genocide occurring, and people are disgusted by the complacency.

中国人 が どうぞ 増えている という 印象 が 強く 残る 魚 の バマ に 行く こと を 提案 される が 海外 には ない から 皆 さん は すぐ に 行ける の では ない です か ぜひ 魚 の バマ に 行っ て みて ください ここ が 本当 に 日本 な の か と ここ が 本当 に 東京都 な の か と 惨め な 思い に なり ます 日本 という 国 ま た 東京都 という 場所 が 日本人 の 住みやすい 地域 で は なくなって いる 住みやすい 土地 で は なくなって いる と 思い ません か 今 東京 が English translation: Chinese people are increasing, the impression is strong. The suggestion to go to Fish no Bama is made, but since it is not overseas, everyone can go quickly, isn’t it? Please go to Fish no Bama. Here, is this really Japan, and is this really Tokyo? A miserable feeling arises. Japan as a country and Tokyo as a place are no longer comfortable regions for Japanese to live in, no longer livable lands. Do you not think so? Now Tokyo is

Speaker 0 notes that Sigim has lived here for seven years. They confirm they have lived here. They ask, “Where is our child?” They say, “The most beautiful children are if Egyptians, Libyans, Syrians, Iraqis, and Iranians live on ours.” They conclude, “The girls have the most beautiful children. Beautiful, yes.”

In Columbus, Ohio, in front of the Great Minds Learning Academy, one of several day care centers associated with the Somali community, speakers discuss a report by Nick Shirley about fraudulent daycare facilities in Minneapolis. They note this is the second-largest Somali community in the United States and intend to investigate further. The team attempts to visit the first center, knocking and ringing the doorbell, but no one answers and the door is locked. They speak with a local man who says the daycare is owned by Somalians and mentions that he has never seen children there, noting that the center “use[s] the back door,” so they don’t see anyone coming in or out. He lives in the same building and confirms that he has not seen kids at the location. Another speaker reiterates, “I’ve just seen it the building itself. I’ve never seen nobody come out the building or go into the building.” The group proceeds to the back of the building, as suggested, but finds nothing there. They decide to move on, noting there are many more centers to visit, and plan to go around the city to speak with people at additional locations. They sign off with a plan to continue the investigation and stay tuned.

Children who were evacuated from Gaza were asked what they miss the most about Gaza. Their answers were shared.

A student says schools pressure them to learn about Islam instead of their own culture and beliefs, and that they are proud to be English. They claim they weren't taught about the Pill of Franks or the Battle of Hajin Court. The student says they were taught about Islam, Prophet Mohammed, and Islamic ideologies, but Christianity was barely covered. They allege that when they tried to speak up and say something, they were suspended from school for being racist. They state they were just questioning.

**Italiano:** Un video mostra bambini di una scuola dell'infanzia di Ponte della Priula inginocchiati in preghiera in direzione della Mecca durante una visita a un centro islamico locale a Susegana. Le educatrici hanno descritto l'esperienza come emozionante, ma il consigliere regionale della Lega, Gino Alberto Villanova, l'ha definita inaccettabile. Villanova presume che i genitori non fossero a conoscenza delle attività svolte dai bambini e le considera irrispettose. L'imam Avnia Nurceschi del centro Emanet, visitato anche dal vescovo Corrado Pizzolo nei mesi scorsi, ha affermato che l'iniziativa è partita dalla scuola e ha descritto la preghiera come interreligiosa, fatta per la pace e per i bambini malati. Ha spiegato che i bambini si sono prostrati per emulazione, dopo aver visto lui pregare. Villanova ha criticato l'evento come un esempio di politicamente corretto che calpesta l'identità italiana. **English Translation:** A video shows children from a preschool in Ponte della Priula kneeling in prayer towards Mecca during a visit to a local Islamic center in Susegana. The educators described the experience as exciting, but the regional councilor of the League, Gino Alberto Villanova, called it unacceptable. Villanova presumes that the parents were unaware of the activities carried out by the children and considers them disrespectful. Imam Avnia Nurceschi of the Emanet center, also visited by Bishop Corrado Pizzolo in recent months, stated that the initiative came from the school and described the prayer as interreligious, made for peace and for sick children. He explained that the children prostrated themselves in emulation, after seeing him pray. Villanova criticized the event as an example of political correctness that tramples on Italian identity.

There are communities in Irving, Texas, where street names are in Muslim, and they have Allah Akbar courts. Their school teaches the Quran, and they shun Western ways. Residents claim Texas will be the home for all Muslims. These communities have Islamic-only parks and a large mosque in the center. Pets, specifically dogs, are not allowed. The speaker states that this is the future and that they are already doing it. The speaker mentions the Villas Of Andulas community in Irving as an example. They believe this is part of a larger plan to spread these communities throughout the state with outside help.

Ahmed notices that Isaac is not dressed appropriately for Islamic prayers, as his knees are showing. Ahmed politely asks Isaac to pull his socks up to cover his knees. There is a concern that some students may come across as rude or abrupt when trying to educate others about their values. The speaker mentions that they have never prayed before but have meditated, and they enjoyed the unity and togetherness of everyone doing the same thing at the same time.

Jeremy Schwab, an independent journalist from Japan, attempts to engage with a respondent for a comment. He reiterates his identity by saying he is from Japan and that he is an independent journalist. The respondent signals that they are currently moving on to the next thing and are running late, indicating they cannot stop for comments at that moment. Despite the time pressure, Schwab thanks the person for their time and expresses appreciation. The interviewer asks which media outlet Schwab is with, and Schwab answers that he is an independent journalist from Japan. The interviewer again thanks him and acknowledges the situation with polite farewells. Schwab expresses a desire to ask just one more question, even as he prepares to move on, and thanks the interviewer once more while indicating that he will simply walk up and ask. The conversation reveals that the interviewer is in a rush, with multiple engagements or commitments that night. Schwab recognizes the constraint, noting that there are “so many things tonight” and that the moments are precious, implying the difficulty of obtaining interviews in a busy schedule. The interviewer reflects on the reality that if they stopped for every inquiry they would be overwhelmed by the volume of interactions, describing it as an unfortunate situation. Both parties exchange thanks, and Schwab again attempts to pose one more question despite the time pressure. The interviewer acknowledges the challenge of accommodating many people asking for comments and thanks Schwab for trying. The exchange ends with Schwab asking, “Do you know the voice that worry about globalism?” followed by a courteous closing of “Thank you” and “Nice evening.” In summary, the exchange centers on a brief, time-constrained attempt by a Japan-based independent journalist to obtain a comment from an interview subject, set against the practical realities of a busy schedule and the difficulty of stopping for multiple inquiries. The dialogue includes a final, somewhat unclear question about “the voice that worry about globalism.”

Japan rejected a proposal to build new Muslim cemeteries inside the country, with no delays or committees, just a flat no. The debate intensified after MP Mizuho Umamura stood in parliament and asserted, “In Japan, cremation is our tradition. If Muslims require burial, their remains should be returned to their home countries.” Cremation is followed by more than 99% of the population, and lawmakers indicated they won’t change national practices to accommodate outside customs. The decision sparked a split reaction: outrage abroad and domestic support, with billions weighing whether Japan is protecting its culture or pushing people out. One conclusion remains certain: Japan didn’t bend, not even a little. The move raises a broader question about how far a nation should go to preserve tradition in an increasingly globalized world, especially as Japan slowly opens its doors to foreign workers and residents. The conversation centers on whether cultural consistency is more important than accommodation, or whether both can coexist without one undermining the other. As countries grapple with similar pressures, Japan’s stance could serve as a model for some or a warning for others. The transcript concludes by asking for opinions on Japan’s decision to stop building Muslim cemeteries.

I want children to see themselves in everyday stories, like going to the park with family. This exposure provides them with insights they may not receive in school. Being visible in educational settings allows others to feel it's acceptable to be visible too.

Okay. We study English now. May I interview you? Yes. Sure. Sure. Thank you very much. We ask three questions. Okay. What's your name? Coleman. Do wanna spell that? How do you spell it? Where where are you from? America. United States. America. Ever been there? You you've been there? I'm from Shiga. Oh, okay. Japanese Shiga. What Japanese who do you like? Oh, this one. That's it. Okay. Nice to meet you guys. This is thank you gift. Oh cool. Who's that? Crane? Sunlight hot. Oh, okay. Okay. Cool. I get woah. What is this? A dragon.

Ahmed notices Isaac isn’t dressed properly for Islamic prayers. Speaker 1: "In prayer, he had his socks on his knees, he was wearing shorts, so his knees were showing. And in Islam, you need to have your from your belly button to your knees covered to be praying, and his knees were showing." So I asked him if he can pull his socks off to cover it up. Quietly while you stand up. "Sometimes in trying to educate others in our values, we may come across as rude or abrupt." And that is a concern I have with some of our students. And that is something which they have to learn how not to. Speaker 2: "have never prayed before. I've never even thought about it, but I've meditated before. And it was really nice just sort of being in the room with them and having that unity of everyone doing something together at the same time and doing the same thing. And doing the same thing. It sort of it felt really together."