Podcasts about afro caribbean

Inspired by the traditions of Loíza, Puerto Rico, and San Basilio de Palenque, Colombia, Grammy Award-winning saxophonist David Sánchez's latest album, Tambó, evokes rich Afro-Caribbean rhythms. He performs live in our studio, and talks about creating the album ahead of its live presentation at Lincoln Center.  David Sánchez's Tambo / Courtesy of the Artist Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this episode of Grief Out Loud, Jana is joined by N'keya Peters-Camille, LCSW, RYT® 200, a social worker, certified Grief Yoga teacher, facilitator for e-motion grief meet ups, and creator of Hope: A One Line A Day Journal for the Bereaved. N'keya shares the story of her mother, Hope - a woman she describes as her soulmate - who died of pancreatic cancer in 2021 at the age of 44.  N'keya reflects on growing up alongside her mother, witnessing her overcome immense challenges, and experiencing firsthand what it meant to be deeply seen, supported, and loved. After her mother's death, N'keya found herself navigating grief without strong cultural or community rituals to hold her. In response, she created her own network of support through grief counseling, retreats, movement practices, and eventually, offering those same resources to others - particularly within her Afro-Caribbean and African American communities.  The conversation explores caregiving during the pandemic, the absence of end-of-life conversations, and what it means to grieve while parenting young children. N'keya shares how she spoke honestly with her three-year-old son about death, how grief continues to evolve five years later, and how she makes space for both sorrow and joy - especially on complex days like Mother's Day.  N'keya also speaks candidly about pregnancy loss and infertility following her mother's death and how those grief experiences intersected. She describes how her mother's voice continues to guide her—in her work, her parenting, and her sense of self—and how she honors that connection by living fully, while also deeply grieving.  Note: this episode mentions childhood sexual assault. Please take care while listening.   In this episode, you'll hear about: Grieving the death of a parent while raising young children   The impact of limited cultural grief rituals and creating your own   Movement, community, and storytelling as grieving practices Navigating Mother's Day while holding multiple losses   Pregnancy loss, infertility, and layered grief experiences   Maintaining an ongoing bond with someone who has died   N'keya Peters-Camille, LCSW, RYT® 200, is a Social Worker and Grief Educator who integrates clinical support with somatic healing. Her work is deeply rooted in her own grief history—from navigating the death of her beloved mother, Hope, to the profound challenges of miscarriage and the complexities of IVF and IUI.  As an African American woman born and raised in Brooklyn with Caribbean roots, N'keya is dedicated to bringing meaningful grief support to her community. Certified in Grief Yoga, she believes that grief is often too heavy to carry alone and too deep to process through words alone. In addition to her private practice, she serves as a volunteer with E-Motion, facilitating 6–8 week grief movement groups. By blending clinical social work with somatic movement and meditation, N'keya provides a "soft landing" for those walking the path of loss—helping them bridge the gap between mind and body, find their breath again, and carry their loved ones' legacies forward.  Want to learn more about supporting children and teens who are grieving? Sign up for our online courses here: https://classes.dougy.org/

SummaryIn this episode of the Startup Junkies podcast sponsored by Bank of America, CeCe Marie, dancer, choreographer, and founder of The Vibe, joins Daniel Koonce and Ty Steele to share her inspiring journey of resilience, culture, and community through dance. Raised in a culturally diverse family, CeCe was immersed in Afro-Caribbean dance from a young age, fueling her love for culture and movement. Life's challenges, including her father's incarceration and solo parenthood, only deepened her connection to the black and brown communities and hip hop, which CeCe describes as lifesaving. Her experiences ultimately led her to launch The Vibe: a space for adults to rediscover joy and unity through dance, regardless of experience.Listeners are treated to honest reflections on the intimidating leap adults face in returning to dance, with CeCe emphasizing the importance of creating safe, hype-filled environments where “you feel seen, welcomed, and refreshed.” She also highlights The Vibe's upcoming Block Party, a dazzling celebration of hip hop's five elements—dance, DJing, emceeing, graffiti, and fashion.Whether you're a longtime dancer or curious first-timer, this episode reminds us all that artistry, joy, and unity are always within reach!Show Notes(00:00) Introduction(05:30) Starting The Vibe Dance Classes(06:46) Finding Inspiration Through Faith(11:30) Overcoming the Fear of Being a Beginner(13:41) Celebrating Hip Hop Culture(19:25) The Challenges of Limited Teacher Training(25:40) Closing ThoughtsLinksDaniel KoonceTy SteeleStartup JunkieStartup Junkie YouTubeCeCe MarieThe VibeSponsored by Bank of America

In 1881, African American educator and political leader Booker T. Washington founded Tuskegee Institute in Tuskegee, Alabama. The school's mission was to provide practical education and vocational training in fields such as agriculture and mechanics to African Americans in the post-Reconstruction South. Tuskegee ultimately became a world-renowned agricultural and industrial school for African Americans – and actually for all people. Today, we're speaking with Duke University's Jarvis McInnis about his award-winning book Afterlives of the Plantation: Plotting Agrarian Futures in the Global Black South. Interview Transcript Jarvis, I cannot tell you how much I appreciate this book. And hopefully we'll make a link to the Franklin Humanities gathering (https://youtu.be/rfSy1lWWOwA?si=dVcWH3xDBuBStEEc) that we had for your book launch. As I said at that time, and I'll say it right now, this book resonated with me so deeply because of my rural upbringing. My experience as a son, a grandson of farmers and agricultural workers. And someone who grew up in the 4-H Club down South. Hopefully we will get to some of those topics as we go through. So, let's start off with a real basic idea. Could you give our readers an overview of what the book is? And also, about what you mean by the Afterlives of the Plantation. Yes, absolutely. Thank you so much for that question, Norbert. The book is an effort to think about the cultural and intellectual and political ties between Southern African Americans and Afro-Caribbean people in the late 19th to early 20th Century as they were responding to the legacies of slavery, right? This is the period after emancipation, and across the hemisphere. And so, I'm really interested in the way that they are sharing ideas as they are confronting the new modes of racial oppression that emerged in slavery's aftermath. In the United States, you have Jim Crow, right? Segregation, and other forms of violence and dispossession like lynching and land dispossession and so forth and so on. And then in the Caribbean, in Latin America, you have institutions like the European colonialism, and US imperialism, right? And so that is the afterlife of slavery. They're emancipated, but it's not a period of full citizenship, right? Of full access to the rights and privileges of citizenship. And so in telling that story, I center Booker T. Washington's school, the Tuskegee Institute, which was founded on the site of an abandoned and burned cotton plantation in Alabama in 1881. And this is getting at the second part of your question. I became really fascinated by what it meant to establish a school, to establish a future-oriented institution, that's committed to uplifting Black people. To establish that on the site, on the ruins of a burned plantation. And, in some ways, I became curious about that as an undergraduate student because I'm a graduate of Tougaloo College, in Tougaloo, Mississippi, which is a historically black college much like Tuskegee. And much like Tuskegee, Tougaloo was also founded on the site of a former cotton plantation. And I saw that this idea, or this practice, this logic of transforming these sites of violence into something that is more liberatory and more emancipatory was really a strategy that Black people used throughout the US South and throughout the Caribbean. Throughout much of the Americas where slavery and the plantation had existed. I placed Tuskegee, and particularly its approach to agriculture, at the center of that story to demonstrate how an institution rooted in the US South is not backward. It's not pre-modern. That's firmly rural, but that rurality... they're taking the knowledge that's cultivated there and disseminating it to other Black people in other parts of the world to aid in their struggles toward freedom and citizenship. I think this is an important point to make. And I know we've had conversations about this as you were developing the book. And I'll just say again, out of my rural Southern agricultural background, I often found a sense that people thought, oh, well you must be backward. Oh, you must come from this... and that's not a good thing. I can only imagine that people of this time must have thought, well, shouldn't people want to move away from agriculture? Why would you want to be invested in this thing that was a part of former enslavement? How do you think about this in light of this notion of agrarian futures? You would think people would want to move away from that. What is your understanding of sort of this move towards agriculture and seeing this as something for the future and even modern. That's such a great question. And I, you know, I have to say that I came to agriculture relatively late in the project. I was initially most interested in what Tuskegee was doing with Black aesthetics: with photography and with music and with literature. I'm a literary scholar after all. But as I sat with Tuskegee's aesthetic output, I realized the significance of agriculture within that. And as I began to explore the ways that Tuskegee was being disseminated to other parts of the Black world, to places like Haiti, to places like Puerto Rico. And as they were admitting students from those particular colonies at that time. Now some of them are countries; Puerto Rico is still a territory. But I realized that what other Black people, both in the US South and abroad, were interested in was its agrarian vision. Was the work, the research that someone like George Washington Carver was doing at Tuskegee and as a mode of self-help. And so I really had to wrestle with that because it was outside of how I had conceived of agriculture. And in many ways, writing this book transformed my own understanding of what the modern was. And, you know, forced me to, or perhaps invited me, to think about agriculture to understand it as intellectual. To understand it certainly as a skill, in all of these ways that I had not really given much thought to it previously. But as I sat with George Washington Carver's bulletins. As I sat with Tuskegee's extension initiatives. As I sat with the knowledge that they were producing, the various print cultural artifacts, the newspapers. And again, the agricultural bulletins and so forth and so on. I realized, wait a minute. This is a site of knowledge production, and its modern up-to-date knowledge production that actually still has a lot of sound basis that can be used in contemporary agriculture to this very day. And so, it radically transformed my understanding of Tuskegee, of a figure like Booker T. Washington. who as we know, is a much-maligned figure in Black studies and American studies because of his conservative politics. But agriculture gave me another way into that institution and to think about, again, the significance of the cultural and intellectual contributions of the US South at this particular period. Thank you for that. I want to talk about a particular section of the text that has to do with both the agricultural philosophy, but also this idea of sharing information, and you've made some reference to it. So, I grew up, as I mentioned, going and being a part of the 4-H program, which was a part of the Cooperative Extension System. And Tuskegee, in many ways, helped form and helped inform what extension would look like. Which ultimately became a thing, federally, in 1914. But I want to read this one passage from your text, and you say: "In 1897, the state of Alabama passed legislation allocating $1,500 to establish an agricultural experiment station on campus. The station also known as the Experiment Plot." And plot is something you come back to. And I would love to hear your thoughts about this garden plot and the Experiment Plot and just the metaphor of plot throughout your text. "But the station also known as the Experiment Plot, was managed by George Washington Carver. Washington insisted that the experiment station ' should not be used for scientific experiments of interest only to experts. Should deal with the fundamental problems with which the Negro Farmers of Alabama were daily confronted.' The results of Carver's experiments were thus published in bulletins that were then distributed among farmers throughout Alabama and the broader US South." And then you go on and talking about the different courses that were made available. But I wanna get this one quote from the Tuskegee student. And you said the Tuskegee student observed: 'Tuskegee Institute is primarily a school for the masses of our people. Both old and young and in all degrees of development.' I mean, Tuskegee was doing something that other land grant institutions would eventually take on, is this idea of sharing knowledge and using this. As a means of uplift and I would say even citizen building. What are your thoughts about that sort of perspective? Yeah. Yeah. I'm going to try to wrap all of those questions up into one response. We'll see how successful I am. I know I gave you a lot. Well, one of the things that I wanted to say, that I did not get a chance to say in my response to your previous question is that, you know, the majority of African Americans lived in the South in this particular period. And many of them viewed agriculture as a viable future. And that was one of the aspects of, you know, doing research on this book that was transformative for me. Was understanding that they did not hold this same necessarily, sort of, denigrating attitudes toward agriculture. In part because the United States was largely agricultural writ large, right? [00:11:00] And so it was across the country, across the color line, was regarded as a viable pathway. But it is the case that Booker T. Washington was attempting to rebrand agriculture, to re-signify it. Because there were a number of African Americans who did not want to have anything to do with it because it reminded them of the degradation of slavery. And so, what Washington said was he said, hey, you know, that there's a distinction between working and being worked, right? Being worked means degradation. Working for oneself, right? Being independent is a mode of civilization, is what he argued. And so what I argue in the book is that Washington is attempting to resignify labor, to make it something that is regarded as self-proprietorial, right? And that is a necessary tool in not just labor but agricultural labor in particular. But we can add, I would say, industrial labor also as something that is self-proprietorial and that is a part of that citizenship making project. So, I wanted to be sure to home in on that aspect of your previous question. And then I think the way into this next question is to talk a little bit about the plot. The slave garden plot. So, this idea in the book, right? The subtitle is Plotting Agrarian Futures. And there are multiple residences of the plot throughout the book. But the easiest way to, sort of, describe it is that it is an elaboration on the slave garden plot. The patches of land that enslaved people could cultivate throughout the Americas to grow foods to nourish themselves, because the rations that were provided from the plantation owners, those rations were too meager, right? A number of scholars and theorists across disciplines have theorized that the slave garden plot was a site of resistance to the plantation system. In part because it is enabling them to survive, to live, to nourish their bodies, right? But also because of what they did on the plot, right? Not only growing food, but also perhaps growing flowers. There's one scholar who regards it as the botanical gardens of the dispossessed, right? And so this idea that on these garden plots where they could cultivate food for themselves, their time was their own. They weren't growing food for sale on the global market, necessarily, or other cash crops for sale in the global market. They were growing foods that perhaps have been a part of their diets in Africa. And in addition to that, they were engaging in communal practices, singing, dancing, and sometimes perhaps even plotting revolutions, right? Another valence of the plot. And so, a scholar like Sylvia Winter establishes a kind of dichotomy between the plot and the plantation under enslavement. And when I realized that Tuskegeeans were also trying to encourage Black folks to grow food, and in doing so helping them to circumvent the predatory practices of sharecropping, of tenant farming, that would have those sharecroppers and tenant farmers to buy their foods from the local commissary and to remain in cycles of debt. And that of course, that they had an experiment station that they called an Experiment Plot. I thought, okay, this is the post emancipation iteration of the slave garden plot. It stands as a counterpoint to the plantation system, and it is imbued with these logics and ethics of care. And one of those logics and ethics of care is the dissemination of knowledge, right? Ensuring that rural Black farmers who were perhaps too old to attend Tuskegee, or could not afford to do so, that they could come to campus and learn the most up-to-date agricultural knowledge, right? And for those who couldn't come to campus, to attend the Tuskegee Farmers Conference, they would take the Jessup Agricultural Wagon into the countryside and teach them about crop rotation. Teach them about how to grow certain food crops, right? Teach them about how to grow certain plants to beautify their homes and so forth and so on. And so I think about that dissemination of knowledge, right? Whether it's those farmers coming to campus or Tuskegee taking those ideas into the countryside, as an ethic of care that is connected to the way that the plot exists as a counter to the plantation. Yeah. Wow, this is really wonderful. I love how you're able to weave in this agricultural philosophy that had deep resonance with people of the rural American South. But you also saw this as something that moved beyond the borders of the American South, and thus in your subtitle, the Global Black South. How did Tuskegee get involved in this transnational sharing of knowledge, and working in the Caribbean, and particularly, Puerto Rico, Haiti? Tell us a little bit more about that experience. Absolutely. Absolutely. Tuskegee really began to recruit students from the broader diaspora in the latter part of the 19th Century. So, around 1897. Certainly, the Caribbean, certainly Cuba and Puerto Rico, following the Spanish American War. And Booker T. Washington sent a Tuskegee student who was actually fluent in Spanish into Florida, and then later on to Havana, to recruit students to Tuskegee. He understood, he believed, that because they were experiencing conditions that were very similar to African Americans, they too were responding to the afterlife of slavery in the plantation. Given that emancipation in Cuba and Puerto Rico, in particular had just occurred in the late 1880s, he believed that their conditions were very similar to those of African Americans and that they could benefit from agricultural and industrial education as well. And there was a reformer by the name of Grace Mins. She was based in Boston. And she ensured that Booker T. Washington's autobiography, Up From Slavery, was translated into Cuban Spanish. And then that autobiography was then disseminated. A thousand copies were disseminated throughout the island of Cuba. And so as a result of that, he inspired, or the model of self-help that Washington depicted in Up From Slavery, inspired a host of Afro-Cuban readers. Students and parents and government officials and educational officials then begin to write to Tuskegee, write to Washington, wanting entry into the school. It's also translated into French, right? And so, you have French readers, particularly in a place like Haiti coming to Tuskegee. Someone by the name of the Jean Price Mars, who was the foremost Haitian intellectual of the 20th Century, actually met Washington in France when Washington was traveling there on vacation and became inspired by that model. A year later, he comes to the United States to attend the 1904 World's Fair and then spends two weeks at Tuskegee, learning those ideas and wanting to take them back to Haiti. So, through translation, right? Into different languages, those ideas then circulate throughout the Black world, but also through efforts to actively recruit students from those other places that Washington understood as experiencing a similar condition as African Americans. People whom he understood could benefit, he believed, could benefit from agricultural and industrial education. Great. And one of the things I loved in the way you talked about this in the text is you talked about not only translation but transplantation. And I thought that was an interesting turn of phrase because of what you were trying to communicate through that term. I want to, sort of, bring us up to some things that are currently happening. We just had a conference and you were a participant on a panel on humanistic issues around addressing food waste. And I've got to say, this was one of the panels that people really leaned into, that were really caught up by it. And you made some really insightful interventions based on some of the work that you've done in your book. So, you spoke about the anti-waste ethos at Tuskegee and I really found that interesting. Could you speak to that for a moment? Absolutely. Well, first I want to say thank you again for the opportunity to participate in that symposium. I really enjoyed it, and it really gave me an opportunity to think about various dimensions of a kind of anti-waste ethos at Tuskegee. And I think that there are a couple of different ways in which it manifested at the institution. So first there's a kind of metaphorical dimension to waste at Tuskegee. When Booker T. Washington writes to George Washington Carver to hire him, to recruit him to the institution. He said, I can't pay you a lot of money, but we have been tasked with helping to transform formerly enslaved people from conditions of waste to full manhood. Right? And so there is that sort of metaphorical, or what I would argue in the book is a kind of ontological understanding of waste, given the degraded status of the enslaved. And then there's a kind of philosophical dimension to waste as well. One, so Washington, Tuskegee, they are informed by the progressive era, right? It's a progressive era institution that's guided by a commitment to thrift and economy. And so, they're very much interested in a kind of practical attitude toward not being wasteful, right? To being thrifty with money, but also with resources. And what we see is, you know, complaints about food waste in the dining hall at Tuskegee, right? A very practical issue for a poor rural institution wherein the students are growing the food, right? Wherein the students are making the bricks, right? Are helping to transform this plantation into a school. We can't afford to waste food, right? But they're also teaching students and Black folks in the countryside how to preserve fruits and vegetables. There are these photographs of them teaching folks how to can and preserve fruits and veggies, right? To ensure that they have food throughout the winter months, so that they are not stricken by hunger and poverty and starvation. So that they aren't forced to borrow additional money from the plantation owners if they are indeed in sharecropping and tenant farming arrangements. And so, the last aspect I suppose of waste at Tuskegee that I want to highlight here is a kind of ecological one. Where in George Washington Carver is calling on farmers to take advantage of the quote unquote waste that is on their farms, right? The cow manure, right? To regenerate the soil. The swamp muck, right? The dead leaves, the night soil; to use that waste to regenerate the soil, to replenish it, right? In addition to practices of crop rotation and so forth and so on. And so that ecological dimension of waste is really important for understanding Tuskegee's ecological vision. I think this is so important because conversations around regenerative agriculture, and going back to, sort of, broader notions of traditional farming practices, minimizing the use of chemicals, people were talking about this. Folks like Carver were trying to find ways of using very little resources to help support the growers that he worked with. And we're hearing these echoes again and again. I'm so grateful that you illuminated that throughout your text. Thank you. I am not the only one who seems to have appreciated that because you won the 2026 Association for the study of African American Life and History Book Prize and the 2025 On the Brink book Award from the University of New Mexico School of Architecture and Planning. Why do you think this narrative of agricultural liberation is resonating with people so strongly? You know, first of all, Norbert, I just have to say how honored I am that the book has received these recognitions. And that it's finding its audiences. Audiences that I couldn't have imagined. Imagine my seeing my face when I opened the email to see that it had been acknowledged by both of these institutions. But especially the architecture and planning. I thought, oh my goodness. I, could not have, I could not have imagined this. So, I just want to say that I'm grateful first and foremost. You know, as I've been talking to people, you know, and as I've been moving around and talking to readers at my book tour, or people have been writing to me via email, what I've found is that the historians really appreciate the archival richness, and robustness of the text, right? So, the historians, the literary scholars, they really appreciate that aspect of the book. Many people, I think, also really appreciate the fact that it is giving us a new way to think about Tuskegee and Booker T. Washington. A place and a person who we thought we knew, right? And not in a flat way; a way that holds the complexity of that institution in place. And throughout the text, I really try to wrestle with the critiques, the valid and legitimate critiques that are coming from people like Ida B. Wells Barnett, and WEB Du Bois, about the limits of Booker T. Washington's political philosophy. But at the same time, I say, but if we don't acknowledge what they were doing through agriculture and by extension through aesthetics, then we're missing a really important part of this story, right? And I think that the book is giving us a model for thinking about how to engage in criticism that is both generative and productive, I suppose, right? Like how do we hold them to a particular standard where we say, you know, here are the limits of your political vision, but at the same time, this is what you enabled, right? And that's what the text is trying to do. And I think, you know, others have shared that they appreciate that it honors the intelligence and sophistication and dignity of Black rural people, of Black Southerners, who in my opinion, are often written out of Black studies in a way that is substantive. In a way that honors their contributions, especially in this period. The South is a space that people are simply fleeing from because of Jim Crow. And I'm saying, wait, what about the people who remain rooted in the land, on the land, either in the US South or in other sort of rural places throughout the diaspora. And then finally, I think that the book seems to be connecting to people who really care about our world. Who really care about the state of environmental degradation that we have found ourselves in as a result of institutions like the plantation, of monocrop agriculture, of industrialization in the way that it abuses, and misuses the earth. And so, because the book is invested in thinking about regeneration and repair, and about more sustainable methods from the past that can be useful for our present. I think that it seems to be connecting with readers who are interested in issues like climate change and environmental catastrophe. So that's what I suspect, based on some of the feedback that I have received. But I just want to reiterate just how grateful I am that it is finding its audience. BIO Jarvis C. McInnis holds a BA in English from Tougaloo College in Jackson, Mississippi, and a Ph.D. in English & Comparative Literature from Columbia University in the City of New York.  Jarvis is an interdisciplinary scholar of African American & African Diaspora literature and culture, with teaching and research interests in the global south (primarily the US South and the Caribbean), sound studies, performance studies, and visual culture. Jarvis's research has been supported by numerous grants and fellowships, including the Mellon Mays Undergraduate Fellowship, the Ford Foundation Pre-doctoral and Dissertation Fellowships, and Princeton University's Department of African American Studies postdoctoral fellowship. His work appears or is forthcoming in journals and venues such as Callaloo, MELUS, Mississippi Quarterly, Public Books, and The Global South.

In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Many people crave a healthcare experience that feels more personal, attentive, and rooted in care, one that treats wellness as an act of self-care rather than another appointment to rush through. Dr. Lindsey Beauboeuf, a board-certified Family Medicine physician and founder of Mozaïk Lifestyle Medicine in Atlanta, is restoring that connection through her direct primary care practice.At Mozaïk, patients experience modern medicine the way it was meant to be, grounded in time, trust, and true relationships. Dr. Beauboeuf's approach, inspired by her Haitian heritage and a hospitality-centered philosophy, brings compassion and cultural understanding back into everyday care. She calls it “medicine that remembers who you are.”Beyond the clinic, Dr. Beauboeuf leads The Haitian Doctor, Inc., a nonprofit that advances culturally relevant health education within the Haitian diaspora. As a wife and mother of three, she shares practical, inclusive strategies for families seeking balance between culture, celebration, and health, especially during high-stress, high-calorie seasons.Dr. Beauboeuf's work blends science, culture, and compassion, offering a refreshing perspective on how healthcare can once again feel deeply personal. Dr. Beauboeuf is open to discuss timely health stories currently in the media, as well as the topics outlined below:•Primary care access is tightening as physician shortages and burnout grow.•Longer waits and fewer local doctors are becoming the new normal.•How direct primary care restores the human side of medicine.•Why culturally rooted care enhances wellness for Black and Afro-Caribbean communities.•Simple, actionable ways families can embrace health as self-care without sacrificing joy.https://thehaitiandoctor.com/#missionhttps://www.instagram.com/doctor_lindsey?igsh=MThmYWwzcm4zdmZhNw==Become a supporter of this podcast: https://www.spreaker.com/podcast/we-talk-weekly--2576999/support.

A monumental Smithsonian Folkways box set celebrates a pioneering accordion player who blended African American blues, R&B, Afro-Caribbean rhythms, and Louisiana Cajun and Creole music. It's titled “Clifton Chenier: King of Louisiana Blues and Zydeco.” Singer and accordionist CJ Chenier, Clifton Chenier's son, and Adam Machado, producer and director of the Arhoolie Foundation, join us to discuss Clifton's legacy and the retrospective box set. Photo by Paul Natkin/Getty Images

Dancer, choreographer and singer Ralph Beaubrun has built a global following with his joyful dance classes and infectious energy online. Now the Franco-Haitian artist is stepping further into music with his new EP "ID.2", blending Afro-Caribbean rhythms, shatta and pop while singing in Creole, French and English.

ABOUT ANGELO MOORE: The electrifying frontman and co-founder of the genre-blending band Fishbone. With his explosive vocals, wild energy, and unmatched charisma, he has helped pioneer a sound that fuses ska, punk, funk, soul, hard rock, and Afro-Caribbean rhythms into a style that is wholly original and unapologetically bold. ABOUT THE PODCAST:  Candid discussions with and about those behind the scenes in the music business including industry veterans representing the segments of: Musician, Design & Live ABOUT THE HOSTS: All three Music Buzzz Podcast hosts (Dane Clark, Hugh Syme and Andy Wilson) have spent their careers working with the biggest names in entertainment and have been, and still are, a fly on the wall. Learn more about your ad choices. Visit megaphone.fm/adchoices

ABOUT ANGELO MOORE: The electrifying frontman and co-founder of the genre-blending band Fishbone. With his explosive vocals, wild energy, and unmatched charisma, he has helped pioneer a sound that fuses ska, punk, funk, soul, hard rock, and Afro-Caribbean rhythms into a style that is wholly original and unapologetically bold. ABOUT THE PODCAST:  Candid discussions with and about those behind the scenes in the music business including industry veterans representing the segments of: Musician, Design & Live ABOUT THE HOSTS: All three Music Buzzz Podcast hosts (Dane Clark, Hugh Syme and Andy Wilson) have spent their careers working with the biggest names in entertainment and have been, and still are, a fly on the wall. Learn more about your ad choices. Visit megaphone.fm/adchoices

Topics: - Asking Women For Money- Transparency With Finances - Learning How to Budget & Grow Your Money- Childcare Costs Craving premium frozen Afro-Caribbean food???Enjoy 10% OFF your order today! Click the link to shop NOW: https://foodjunkee.co.uk/Join Hush Hush Crew to get access to exclusive content:https://www.youtube.com/channel/UCivHlS8rtDWUji83z928luw/joinCheck Out Our Vibes With DTMW Playlist: Spotify - https://open.spotify.com/playlist/6gwQRQBHuD0JV1hUOtFoM9?si=q9q-4Un2TMeI7FaMnCXUKQ&pt=f32f0441f2effeb1d3d6d5b35d40cb13&pi=e-XDo_DPp9RmqmJoin Ken & Tonye as they share their experiences of navigating marriage and fatherhood in their twenties.Email: DTMWPod@gmail.comInstagram: https://www.instagram.com/dtmwpod/TikTok: https://www.tiktok.com/@dtmwpodYoutube: DTMWPodTwitter: DTMWPodCheck us out on: https://donttellmywifepodcast.komi.io

Guest: Jake NussbaumHost:  Christopher KardambikisRecorded on December 11, 2025Jake Nussbaum is a multidisciplinary artist, musician, and scholar. He works and researches in the intersections of creative practice and political organizing.The creative methods Jake uses emerge from the questions he asks with his  collaborators and community. In the past he has made art books, pirate radio stations, costumes, card systems, zines, sound installations, drawings, archival exhibitions, and essay films. He is always experimenting in new modalities and asking more questions. Jake is also a musician and percussionist deeply invested in improvisation and collaboration. He has studied in classical, jazz, experimental, Arabic, West African, and Afro-Caribbean traditions. He is currently a member of the bands The Early and Seven Count.Jake holds a PhD  in anthropology from the University of Pennsylvania, and a graduate certificate from the Center for Experimental Ethnography. From 2024-25 he was Mellon Postdoctoral Fellow at the Library Company of Philadelphia. He is currently a lecturer in Liberal Arts at the School of the Art Institute of Chicago.jakenussbaum.com“Paper Cuts Theme” by The Early@theearly_band // http://theearly.net

Topics: - Fitness Journey Continues- Drunk Horror Stories- First Date Challenges- Girls Night Gone Wrong Time Stamps: 00:00 IntroCraving premium frozen Afro-Caribbean food???Enjoy 10% OFF your order today! Click the link to shop NOW: https://foodjunkee.co.uk/Join Hush Hush Crew to get access to exclusive content:https://www.youtube.com/channel/UCivHlS8rtDWUji83z928luw/joinJoin Ken & Tonye as they share their experiences of navigating marriage and fatherhood in their twenties.Email: DTMWPod@gmail.comInstagram: https://www.instagram.com/dtmwpod/TikTok: https://www.tiktok.com/@dtmwpodYoutube: DTMWPodTwitter: DTMWPodCheck us out on: https://donttellmywifepodcast.komi.io

On Feb. 21, the musical world lost a legend and pioneer of salsa: Willie Colón.The trombonist, songwriter, producer and arranger was a key part of the transition of Afro-Caribbean dance music from regional traditions to worldwide popularity. For an insider's perspective on that history, this week we speak to trombonist and bandleader Angel “Papo” Vázquez, a Philadelphia-born musician who was not only inspired to play the trombone by Willie Colón, but also played on some historic recordings by Colón and other Fania Records notables.The best music tells great stories, and the same can be said about musicians. Vázquez brings along five tracks by Willie Colón that set him, and the rest of the world, on a path of deep appreciation for Colón's contributions to salsa.This podcast episode was produced by Noah Caldwell. The executive producer of NPR Music is Suraya MohamedTo manage podcast ad preferences, review the links below:See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

On Feb. 21, the musical world lost a legend and pioneer of salsa: Willie Colón.The trombonist, songwriter, producer and arranger was a key part of the transition of Afro-Caribbean dance music from regional traditions to worldwide popularity. For an insider's perspective on that history, this week we speak to trombonist and bandleader Angel “Papo” Vázquez, a Philadelphia-born musician who was not only inspired to play the trombone by Willie Colón, but also played on some historic recordings by Colón and other Fania Records notables.The best music tells great stories, and the same can be said about musicians. Vázquez brings along five tracks by Willie Colón that set him, and the rest of the world, on a path of deep appreciation for Colón's contributions to salsa.This podcast episode was produced by Noah Caldwell. The executive producer of NPR Music is Suraya MohamedTo manage podcast ad preferences, review the links below:See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

Looking for the best things to do in Puerto Rico beyond the typical tourist attractions? From the historic streets of Old San Juan to lesser-known beaches and Afro-Caribbean cultural experiences, add these must-see attractions and activities to your Puerto Rico travel itinerary. Read blog post: https://thoughtcard.com/things-to-do-puerto-rico/Other Episodes You'll EnjoyPros and Cons of Moving to Puerto Rico - Episode 131Planning a Budget-Friendly Trip To San Jaun, Puerto Rico - Episode 10 Connect with Bianca Alba:Website: www.thislatinatravels.comInstagram: www.instagram.com/thislatinatravels Getaway Guide For San Juan: https://www.thislatinatravels.com/product/getaway-guide-san-juan-puerto-rico/ Work With Me:Email thethoughtcard@gmail.com for brand partnerships and business inquiries. Resources & Recommendations: ➡️ Sign up for a high-yield savings account with Ally Bank➡️ Sign up for Rakuten and earn cash back on purchases➡️ Earn points by snapping photos of receipts with Fetch Support the Show Directly:Leave a review in your podcast app. It helps other listeners discover the showShare this episode with family and friends who want to visit San Juan

In this empowering episode, Laura is joined by Pamela Gelie, Founder of URise,  for a heartfelt and practical conversation on what it truly means to redefine balance…especially as Black women navigating multiple roles, expectations, and seasons of life. Pamela shares her personal journey of pursuing greater freedom, meaning, and values alignment, including how her search for balance ultimately led to a career pivot. Together, Laura and Pamela explore how balance is not a fixed destination, but a living, evolving practice shaped by our responsibilities, our resilience, and our willingness to honor what we need. This episode also dives into the complex relationship many Black women have with resilience. While strength is often celebrated, Laura and Pamela discuss how the "Strong Black Woman" trope can sometimes make it difficult to soften, rest, and be fully human—especially in moments when we don't want to bounce back quickly. Aligned with Season 8's theme "Leaning Into Joy," this conversation invites listeners to consider balance as a pathway to joy; one that prioritizes inner clarity, wellbeing, and intentional living over perfection or constant performance.   About Pamela Born in France to Afro-Caribbean parents, Pamela grew up between cultures and learned to adapt across worlds. A decade in London shaped her career leading customer experience in global organisations across the UK and France. Those years taught her how to deliver at scale while navigating complexity and multicultural environments. Illness, mental health challenges in family and discrimination tested her but also built resilience and empathy. Motherhood deepened her drive to create freedom and balance for her kids and the next generation. Today, she channels her journey and a profound sense of ''Give Back' into URise, the company so founded to turn lived experience into impact. It allows her to blend leadership, purpose and reinvention in equal measure. Connect with Pamela on LinkedIn: https://www.linkedin.com/in/pamela-gelie   BWL Resources: Join us at the 2026 Black Woman Leading LIVE! Conference & Retreat.  May 11-14, 2026 in Myrtle Beach, SC.  Save your seat at www.BWLretreat.com Full podcast episodes are now on Youtube.  Subscribe to the BWL channel today! Check out the BWL theme song here: https://www.youtube.com/watch?v=l68EqEJjXq0  Check out the BWL line dance tutorial here: https://www.youtube.com/watch?v=Eui89AmJwUg  Download the free Black Woman Leading Career Reset Kit - https://blackwomanleading.com/career-reset-kit/   Credits: Learn about all Black Woman Leading® programs, resources, and events at www.blackwomanleading.com Learn more about our consulting work with organizations at https://knightsconsultinggroup.com/ Email Laura: info@knightsconsultinggroup.com  Connect with Laura on LinkedIn: https://www.linkedin.com/in/lauraeknights/  Follow BWL on LinkedIn: https://www.linkedin.com/showcase/blackwomanleading  Instagram: @blackwomanleading Facebook: @blackwomanleading Youtube: @blackwomanleading  Podcast Music & Production: Marshall Knights - https://marshallknights.com/  Graphics: Dara Adams Listen and follow the podcast on all major platforms: Apple Podcasts  Spotify Stitcher iHeartRadio Audible Podbay  

On this episode of The South Florida Roundup, we examined legislative efforts to rein in systems like Palm Beach County's that make early voting easier [01:07]. Is it part of a larger campaign to make voting harder in upcoming elections? We also checked out Miami Beach's Spring Break reform campaign to replace beer chugging with beach jogging — and toga parties with yoga parties [19:52]. And we looked at the 25th anniversary of the South Beach Wine & Food Festival: the increasing presence of Afro-Caribbean chefs and the ever-important role of FIU students [35:32].

Hey UN•THERAPIST,We need your help UN•THERAPIZING something…

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Alaina Morgan's Atlantic Crescent: Building Geographies of Black and Muslim Liberation in the African Diaspora (UNC Press, 2025) introduces the conceptual framework of the “Atlantic Crescent” to capture the overlapping encounters between Black, Afro-Caribbean, and South Asian Muslims in the United States and the Caribbean. Using rich archival material, such as the Nation of Islam's Muhammad Speaks, we learn about 20th century Black Muslim movements such as the Moorish Science Temple and the Nation of Islam as they encounter and engage with South Asian Muslim communities, like the Ahmadiyya movement in the US, as their discourses of global anti-imperial and decolonial struggles shaped or overlapped with each other. The second half of the book takes us to Bermuda to trace the translation of these Black Muslim liberation movements into the Caribbean. By focusing on the flow and encounters of these overlapping diasporas, we learn how anti-imperial and ant-colonial discourses were inhabited by varied South Asian, Black, and Afro-Caribbean diasporic communities, and how organizing, be it around labour and education, framed Islam through Black and Afro-diasporic liberatory registers. Morgan's sharp analysis of these rich diasporic flows charts new imagined geographies of freedom struggles and resistance. This study will be of interest to scholars who think and write on Islam in the global west and the Caribbean, diaspora studies, anti-colonial and anti-imperial Muslim organizing and much more.

Part 1 - Michelle Francis, Director of the Office of Health Information Technology, joins Analyze This to introduce the new Relationship Management Application focused on improving how organizations connect and collaborate. Later in the program, Sumaya Bryan, Sustainability Programs Assistant for the Government of the Virgin Islands and owner of 340 Degree Delights, discusses Green Tech and her vision of becoming the first Afro-Caribbean woman in the Caribbean to own a major aquaculture farm that feeds both the region and the world.

Following the outbreak of World War I, tens of thousands of men from the British Caribbean volunteered as soldiers to fight on behalf of the British Empire. Despite living far from the bloody battlefields of Europe, these men enlisted for a variety of reasons—to affirm their masculine honor, pursue economic mobility, or enhance their standing as colonial subjects. Democracy's Foot Soldiers: World War I and the Politics of Empire in the Greater Caribbean (Princeton UP, 2025) by Dr. Reena Goldthree offers a sweeping account of the British West Indies Regiment, the military unit established in 1915 for Caribbean volunteers, documenting their service during the war and their dramatic battles for racial equality and fair treatment in the armed forces and on the home front.Drawing on previously overlooked archival sources in the Caribbean, England, and United States, Dr. Goldthree demonstrates how wartime military mobilization spurred heightened demands for social, economic, and political reform in the colonial Caribbean. She recovers the forgotten contributions of Afro-Caribbean troops during the war, following their harrowing journeys to military camps in Europe, Africa, and the Middle East. Goldthree chronicles how, after the war, soldiers, their families, and their civilian allies launched their own “war for democracy,” strategically using the rhetoric of imperial patriotism—rather than the more militant language of anticolonial nationalism—to fight for respect and equality.Democracy's Foot Soldiers places these soldiers at the forefront of popular struggles over race, labor, and economic justice in the early twentieth-century Caribbean, showing that the war years were a crucial period of political ferment and mass mobilization in the region. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Following the outbreak of World War I, tens of thousands of men from the British Caribbean volunteered as soldiers to fight on behalf of the British Empire. Despite living far from the bloody battlefields of Europe, these men enlisted for a variety of reasons—to affirm their masculine honor, pursue economic mobility, or enhance their standing as colonial subjects. Democracy's Foot Soldiers: World War I and the Politics of Empire in the Greater Caribbean (Princeton UP, 2025) by Dr. Reena Goldthree offers a sweeping account of the British West Indies Regiment, the military unit established in 1915 for Caribbean volunteers, documenting their service during the war and their dramatic battles for racial equality and fair treatment in the armed forces and on the home front.Drawing on previously overlooked archival sources in the Caribbean, England, and United States, Dr. Goldthree demonstrates how wartime military mobilization spurred heightened demands for social, economic, and political reform in the colonial Caribbean. She recovers the forgotten contributions of Afro-Caribbean troops during the war, following their harrowing journeys to military camps in Europe, Africa, and the Middle East. Goldthree chronicles how, after the war, soldiers, their families, and their civilian allies launched their own “war for democracy,” strategically using the rhetoric of imperial patriotism—rather than the more militant language of anticolonial nationalism—to fight for respect and equality.Democracy's Foot Soldiers places these soldiers at the forefront of popular struggles over race, labor, and economic justice in the early twentieth-century Caribbean, showing that the war years were a crucial period of political ferment and mass mobilization in the region. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Following the outbreak of World War I, tens of thousands of men from the British Caribbean volunteered as soldiers to fight on behalf of the British Empire. Despite living far from the bloody battlefields of Europe, these men enlisted for a variety of reasons—to affirm their masculine honor, pursue economic mobility, or enhance their standing as colonial subjects. Democracy's Foot Soldiers: World War I and the Politics of Empire in the Greater Caribbean (Princeton UP, 2025) by Dr. Reena Goldthree offers a sweeping account of the British West Indies Regiment, the military unit established in 1915 for Caribbean volunteers, documenting their service during the war and their dramatic battles for racial equality and fair treatment in the armed forces and on the home front.Drawing on previously overlooked archival sources in the Caribbean, England, and United States, Dr. Goldthree demonstrates how wartime military mobilization spurred heightened demands for social, economic, and political reform in the colonial Caribbean. She recovers the forgotten contributions of Afro-Caribbean troops during the war, following their harrowing journeys to military camps in Europe, Africa, and the Middle East. Goldthree chronicles how, after the war, soldiers, their families, and their civilian allies launched their own “war for democracy,” strategically using the rhetoric of imperial patriotism—rather than the more militant language of anticolonial nationalism—to fight for respect and equality.Democracy's Foot Soldiers places these soldiers at the forefront of popular struggles over race, labor, and economic justice in the early twentieth-century Caribbean, showing that the war years were a crucial period of political ferment and mass mobilization in the region. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Following the outbreak of World War I, tens of thousands of men from the British Caribbean volunteered as soldiers to fight on behalf of the British Empire. Despite living far from the bloody battlefields of Europe, these men enlisted for a variety of reasons—to affirm their masculine honor, pursue economic mobility, or enhance their standing as colonial subjects. Democracy's Foot Soldiers: World War I and the Politics of Empire in the Greater Caribbean (Princeton UP, 2025) by Dr. Reena Goldthree offers a sweeping account of the British West Indies Regiment, the military unit established in 1915 for Caribbean volunteers, documenting their service during the war and their dramatic battles for racial equality and fair treatment in the armed forces and on the home front.Drawing on previously overlooked archival sources in the Caribbean, England, and United States, Dr. Goldthree demonstrates how wartime military mobilization spurred heightened demands for social, economic, and political reform in the colonial Caribbean. She recovers the forgotten contributions of Afro-Caribbean troops during the war, following their harrowing journeys to military camps in Europe, Africa, and the Middle East. Goldthree chronicles how, after the war, soldiers, their families, and their civilian allies launched their own “war for democracy,” strategically using the rhetoric of imperial patriotism—rather than the more militant language of anticolonial nationalism—to fight for respect and equality.Democracy's Foot Soldiers places these soldiers at the forefront of popular struggles over race, labor, and economic justice in the early twentieth-century Caribbean, showing that the war years were a crucial period of political ferment and mass mobilization in the region. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts.

The Caribbean port city of Veracruz is many things. It is where the Spanish first settled and last left the colony that would go on to become Mexico. It is a destination boasting the “happiest Carnival in the world,” nightly live music, and public dancing. It is also where Blackness is an integral and celebrated part of local culture and history, but not of the individual self. In Local Color: Reckoning with Blackness in the Port City of Veracruz (University of California Press, 2025), anthropologist Karma F. Frierson follows Veracruzanos as they reckon with the Afro-Caribbean roots of their distinctive history, traditions, and culture. As residents learn to be more jarocho, or more local to Veracruz, Frierson examines how people both internalize and externalize the centrality of Blackness in their regional identity. Frierson provocatively asks readers to consider a manifestation of Mexican Blackness unconcerned with self-identification as Black in favor of the active pursuit and cultivation of a collective and regionalized Blackness. Karma F. Frierson is Assistant Professor of Black Studies at the University of Rochester. Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

The Caribbean port city of Veracruz is many things. It is where the Spanish first settled and last left the colony that would go on to become Mexico. It is a destination boasting the “happiest Carnival in the world,” nightly live music, and public dancing. It is also where Blackness is an integral and celebrated part of local culture and history, but not of the individual self. In Local Color: Reckoning with Blackness in the Port City of Veracruz (University of California Press, 2025), anthropologist Karma F. Frierson follows Veracruzanos as they reckon with the Afro-Caribbean roots of their distinctive history, traditions, and culture. As residents learn to be more jarocho, or more local to Veracruz, Frierson examines how people both internalize and externalize the centrality of Blackness in their regional identity. Frierson provocatively asks readers to consider a manifestation of Mexican Blackness unconcerned with self-identification as Black in favor of the active pursuit and cultivation of a collective and regionalized Blackness. Karma F. Frierson is Assistant Professor of Black Studies at the University of Rochester. Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Caribbean port city of Veracruz is many things. It is where the Spanish first settled and last left the colony that would go on to become Mexico. It is a destination boasting the “happiest Carnival in the world,” nightly live music, and public dancing. It is also where Blackness is an integral and celebrated part of local culture and history, but not of the individual self. In Local Color: Reckoning with Blackness in the Port City of Veracruz (University of California Press, 2025), anthropologist Karma F. Frierson follows Veracruzanos as they reckon with the Afro-Caribbean roots of their distinctive history, traditions, and culture. As residents learn to be more jarocho, or more local to Veracruz, Frierson examines how people both internalize and externalize the centrality of Blackness in their regional identity. Frierson provocatively asks readers to consider a manifestation of Mexican Blackness unconcerned with self-identification as Black in favor of the active pursuit and cultivation of a collective and regionalized Blackness. Karma F. Frierson is Assistant Professor of Black Studies at the University of Rochester. Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

Caev is a rockstar in the truest sense - an artist who lives on the edge, embraces his contradictions, and creates from chaos. He's full of bright spots and dark flaws, and he wouldn't have it any other way. That tension is what fuels his art.After spending time away touring Europe, Caev returned to BFTC for one of the most honest conversations we've had yet. He talks about performing in Budapest and Bristol, where crowds embraced his sound in ways American audiences haven't - and why that experience has him planning a move overseas. He opens up about the reality of his label deal: getting signed, expecting support, and receiving nothing. He shares his vision for creating a defining sound for Boston that reflects the city's Afro-Caribbean roots and cultural mix. And in the rawest moment of the conversation, he talks about his addiction to weed and CHS (Cannabinoid Hyperemesis Syndrome). This is Caev UNFILTERED... Enjoy the conversation!Time Stamps:0:00 - Intro/ Caev recapping his European tour10:30 - 21 Savage's new album "What Happened to the Streets?"15:00 - The Diddy documentary reactions21:00 - OBJ on the financial reality of a $100 million contract27:00 - Artists crashing out from success/ Is it worth the legacy?38:00 - Caev on breaking the ceiling during his Unity performance53:00 - Would you use AI for your own music?1:15:00 - Caev on signing a label deal that paid NOTHING1:25:00 - What is Boston's sound and does it need one?1:34:00 - Caev speaks candidly about his weed addiction & CHS1:50:00 - Outro/ Final words from CaevFind us at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.BadForTheCommunity.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow us: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ | ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter/X⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ | ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TikTokStream Caev's Music: https://bit.ly/4pOD4Dv

The Caribbean port city of Veracruz is many things. It is where the Spanish first settled and last left the colony that would go on to become Mexico. It is a destination boasting the “happiest Carnival in the world,” nightly live music, and public dancing. It is also where Blackness is an integral and celebrated part of local culture and history, but not of the individual self. In Local Color: Reckoning with Blackness in the Port City of Veracruz (University of California Press, 2025), anthropologist Karma F. Frierson follows Veracruzanos as they reckon with the Afro-Caribbean roots of their distinctive history, traditions, and culture. As residents learn to be more jarocho, or more local to Veracruz, Frierson examines how people both internalize and externalize the centrality of Blackness in their regional identity. Frierson provocatively asks readers to consider a manifestation of Mexican Blackness unconcerned with self-identification as Black in favor of the active pursuit and cultivation of a collective and regionalized Blackness. Karma F. Frierson is Assistant Professor of Black Studies at the University of Rochester. Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

The Caribbean port city of Veracruz is many things. It is where the Spanish first settled and last left the colony that would go on to become Mexico. It is a destination boasting the “happiest Carnival in the world,” nightly live music, and public dancing. It is also where Blackness is an integral and celebrated part of local culture and history, but not of the individual self. In Local Color: Reckoning with Blackness in the Port City of Veracruz (University of California Press, 2025), anthropologist Karma F. Frierson follows Veracruzanos as they reckon with the Afro-Caribbean roots of their distinctive history, traditions, and culture. As residents learn to be more jarocho, or more local to Veracruz, Frierson examines how people both internalize and externalize the centrality of Blackness in their regional identity. Frierson provocatively asks readers to consider a manifestation of Mexican Blackness unconcerned with self-identification as Black in favor of the active pursuit and cultivation of a collective and regionalized Blackness. Karma F. Frierson is Assistant Professor of Black Studies at the University of Rochester. Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

The Caribbean port city of Veracruz is many things. It is where the Spanish first settled and last left the colony that would go on to become Mexico. It is a destination boasting the “happiest Carnival in the world,” nightly live music, and public dancing. It is also where Blackness is an integral and celebrated part of local culture and history, but not of the individual self. In Local Color: Reckoning with Blackness in the Port City of Veracruz (University of California Press, 2025), anthropologist Karma F. Frierson follows Veracruzanos as they reckon with the Afro-Caribbean roots of their distinctive history, traditions, and culture. As residents learn to be more jarocho, or more local to Veracruz, Frierson examines how people both internalize and externalize the centrality of Blackness in their regional identity. Frierson provocatively asks readers to consider a manifestation of Mexican Blackness unconcerned with self-identification as Black in favor of the active pursuit and cultivation of a collective and regionalized Blackness. Karma F. Frierson is Assistant Professor of Black Studies at the University of Rochester. Reighan Gillam is Associate Professor in the Department of Latin American, Latino, and Caribbean Studies at Dartmouth College. Her research examines the ways in which Afro-Brazilian media producers foment anti-racist visual politics through their image creation. She is the author of Visualizing Black Lives: Ownership and Control in Afro-Brazilian Media (University of Illinois Press). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

In this NBN episode, Hollay Ghadery speaks with Robert de la Chevrotiere about his novel, Tall is Her Body (Kensington, 2025).  Readers of Black Cake and Family Lore will be captivated by this sweeping, multicultural family story of keen observation and the supernatural in which one man's journey to wholeness—both emotionally and physically—is shaped by the lands of his childhood and those of his ancestors, still reeling from the effects of colonialism and immigration.Before the oracular gadèt-zafè came to warn his mother she would die, 6-year-old Fidel knew only the everyday mystery of the Guadeloupe around him. The lush greenery, the dusty roads, the sugar cane growing and the neighbors arguing, the push and pull of love and resentment between people who rely on each other—his world is small but full. Until a few moments of violence change his life forever.Orphaned, Fidel returns to his mother's native Dominica and whirls from one relative and reality to another, learning pieces of his own story. His heritage is one of layered secrets and sharp divisions—between the grandmothers who love him and the aunt who wants him dead, the Catholic orthodoxy of his school and the Obeah knowledge of his grandfather, and the indigenous and the colonial. The violence he's witnessed inhabits not only strangers but himself. The spirits of the dead visit him with advice, threats, and explanations. And when he sees a path toward happiness in Canada, he must reconcile his intense, bittersweet love of his home with the possibility of leaving it. Robert de la Chevotiere is an Afro-Caribbean immigrant to Canada, who teaches French and English language arts. He is a member of the Writers' Federation of Nova Scotia and has recently had a poem published in Arc Poetry Magazine's 2021 fall issue. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Spanish artist and musical chameleon Rosalía released her latest album, Lux, today. The single, "Berghain," seems like a return to form. Operatic vocals, grand instrumentals, beautiful visuals -- the album is primed for critical praise. But for those who are hyperaware of Rosalia's transformations -- from flamenco songstress to Afro-Caribbean queen -- they have other questions about this evolution. Brittany is joined by writer-critics Bilal Qureshi and Michelle Santiago Cortés to unpack Rosalía's “church girl era,” and the complicated nuances of Latinidad in music.Follow Brittany Luse on Instagram: @bmluseFor handpicked podcast recommendations every week, subscribe to NPR's Pod Club newsletter at npr.org/podclub.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

Content Warning: This episode addresses sensitive and potentially triggering topics within the psychedelic space, including ethical misconduct, facilitator abuse, and sexual abuse. We encourage you to prioritize your well-being and skip this episode if you are feeling sensitive to these topics at this time.This episode explores how unbalanced power dynamics create an environment where abuse patterns, like overriding client autonomy and gaslighting, flourish in caretaker positions like psychedelic facilitation. To counter this, the community must embrace open communication and foster facilitator accountability, recognizing that conflict is generative and vital for ethical healing.Our guest is Mikaela de la Myco, a mother, herbalist, educator, researcher, and facilitator whose work centers on ancestral healing, sacred earth medicine, and trauma-informed care.As the founder of MushWomb, she creates education and containers for birthing people, queer folks, and BIPOC. Based in the occupied Kumeya and Luiseno territory in San Diego, California, Mikaela draws from her indigenous Mexican, Afro-Caribbean, and Southern Italian roots to promote well-being. Professionally, she spearheads organizations like Eco Sensual, the Herbal and Trauma-Informed Advocacy Training, Ma'at, the Matriarchal Alliance for Accountability and Transparency that represents the collective voices of survivors in the psychedelic space, and Mothers of the Mushroom Research and Resources for Psychedelic Families. Known as a maternal caretaker in her community, Mikaela collaborates with individuals, families, and organizations alike in the struggle to rematriate entheogens.More from our Guest:Free Addressing Psychedelic Harm in Community lecture (a part of the full Eco Sensual course, a trauma-informed training for facilitators and community members within altered states of consciousness)  Support the showPsychedelic Passage is your partner in safe, supported, and effective psychedelic journeys. As the first concierge service in the U.S., we connect you with vetted facilitators who value integrity and expertise. We're glad you're here, and we look forward to supporting you on your journey. No mushroom source? No problem.- Download our Free Psilocybin Sourcing Guide. Want guidance tailored to your needs? - Book a free Pathfinding Call for personal support. Curious or seeking connection? - Join our online care community to learn, share, and grow with others.- Join our next Q&A or Facilitator Chat for free. Want to support the show?- Subscribe here.

How many stories died with our grandparents because we didn't ask in time? In this Bro History segment, we get personal: a 1950s interfaith marriage (Methodist → Catholic conversion), Irish/Polish/Ukrainian roots, Puerto Rican and Palestinian family lines, language barriers, Alzheimer's, and the regrets that come with unanswered questions. We talk about identity across faiths and borders, what we'd ask our grandparents today—from the Naqba to Cold War escapes—and why you should call yours now. TIMESTAMPS 00:00 – 1950s taboo? Henry's Catholic–Methodist grandparents & a conversion 01:05 – NYC then vs now: Irish UWS, German Upper East Side 02:00 – How they met: Army base in Lawton, OK → marriage → NYC 03:00 – “Did her parents care?” Interfaith in practice, not theory 03:50 – The regret: we waited too long to ask real questions 05:00 – Danny's side: tracing lineage envy, Ellis Island vs no records 06:00 – Puerto Rican roots, indigenous/Afro-Caribbean threads, losing language 08:00 – Palestinian father's side, displacement, Jordan, U.S. arrival 10:00 – Only-in-America pairing: Catholic Puerto Rican x Muslim Palestinian 11:00 – Naming, faith, and why the relationship didn't survive 13:30 – Interfaith realities: Christian–Jewish common, Christian–Muslim rare 15:00 – Stakes of belief vs secular mixes; community & raising kids 17:00 – Growing up Catholic as a community center vs diverse church worlds 19:00 – What we'd ask: prejudice, context, and uncomfortable truths 22:00 – Henry's European grandfather: expelled from Kyiv, smuggled out by servants 26:00 – Bike-racing champion, Poland to America pre-WWII 29:00 – Don Manolo: the Cuban refugee who slapped Castro's brother (wild story) 31:30 – Call your grandparents. Seriously. Before memory fades. 33:00 – Boomers aren't just “ok boomer”: moon landings, Vietnam, and real grind

Jenna and Willie weigh in on some listeners' tricky social situations. Also, Emilia Jones stops by to talk about her thrilling new HBO series ‘Task.' Plus, a closer look at the Lulada Club — the all-women's salsa orchestra fueling the resurgence of the salsa scene across the U.S. And, chef Kwame Onwuachi shares a delicious recipe for BBQ greens inspired by his Afro-Caribbean roots. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We remember Eddie Palmieri, the pianist, bandleader and composer whose contributions to Afro-Caribbean music shaped the genre for decades. He died Wednesday at the age of 88. Also, Parliament's now classic funk album Mothership Connection turned 50 this year. We listen back to Terry Gross's 1989 interview with funkmaster George Clinton. David Bianculli reviews the new season of Wednesday and film critic Justin Chang reviews two comedy remakes: The Naked Gun and Freakier Friday.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy