Podcasts about american indian

Tribal officials are among those pushing back against President Donald Trump's plan to cut off some $500 million dollars in federal funds used for tribal housing, business development and infrastructure projects. The National Congress of American Indians calls the action by Trump related to the federal government shutdown “a critical threat to our communities' economic future.” Trump's intended elimination of the Treasury Department's Community Development Financial Institutions (CDFI) Fund is the latest blow from the government shutdown that could have series consequences for Native Nations. GUESTS Larry Wright Jr. (Ponca), executive director of the National Congress of American Indians and former chairman of the Ponca Tribe of Nebraska Sherry Rupert (Paiute and Washoe), CEO of the American Indigenous Tourism Association Kim Pate (Eastern Band of Cherokee Indians, Mississippi Band of Choctaw), NDN Fund Managing Director Dave Tovey (Cayuse/Joseph Band Nez Perce), Executive Director of Nixyáawii Community Financial Services (NCFS)

The Walker Art Center's new exhibit, “Dyani White Hawk: Love Language,” is now open and runs through Feb. 15. The show is White Hawk's largest to date, a milestone in an already distinguished career that includes MacArthur “Genius” and Guggenheim fellowships, and acquisitions by the Whitney Museum of Contemporary Art in New York and the Smithsonian National Museum of the American Indian in Washington D.C.White Hawk reflected on her exhibit's opening weekend in Minneapolis with MPR News host Nina Moini.

The National Congress of American Indians holds a press event as part of the 2025 Tribal Unity Impact Days. The event took place on September 18, 2025, at the Embassy of Tribal Nations in Washington, D.C. Speakers: NCAI Executive Director Larry Wright Jr Native News Online Editor Levi Rickert NCAI President Mark Macarro Chief Chuck Hoskin Jr., Cherokee Nation Chairman Ernie Stevens, Indian Gaming Association Executive Director Jason Giles, Indian Gaming Association

The National Congress of American Indians holds a press event as part of the 2025 Tribal Unity Impact Days. The event took place on September 18, 2025, at the Embassy of Tribal Nations in Washington, D.C. Speakers: NCAI Executive Director Larry Wright Jr Native News Online Editor Levi Rickert NCAI President Mark Macarro Chief Chuck Hoskin Jr., Cherokee Nation Chairman Ernie Stevens, Indian Gaming Association Executive Director Jason Giles, Indian Gaming Association

The National Congress of American Indians holds a press event as part of the 2025 Tribal Unity Impact Days. The event took place on September 18, 2025, at the Embassy of Tribal Nations in Washington, D.C. Speakers: NCAI Executive Director Larry Wright Jr Native News Online Editor Levi Rickert NCAI President Mark Macarro Chief Chuck Hoskin Jr., Cherokee Nation Chairman Ernie Stevens, Indian Gaming Association Executive Director Jason Giles, Indian Gaming Association

The National Congress of American Indians holds a press event as part of the 2025 Tribal Unity Impact Days. The event took place on September 18, 2025, at the Embassy of Tribal Nations in Washington, D.C. Speakers: NCAI Executive Director Larry Wright Jr Native News Online Editor Levi Rickert NCAI President Mark Macarro Chief Chuck Hoskin Jr., Cherokee Nation Chairman Ernie Stevens, Indian Gaming Association Executive Director Jason Giles, Indian Gaming Association

The National Congress of American Indians holds a press event as part of the 2025 Tribal Unity Impact Days. The event took place on September 18, 2025, at the Embassy of Tribal Nations in Washington, D.C. Speakers: NCAI Executive Director Larry Wright Jr Native News Online Editor Levi Rickert NCAI President Mark Macarro Chief Chuck Hoskin Jr., Cherokee Nation Chairman Ernie Stevens, Indian Gaming Association Executive Director Jason Giles, Indian Gaming Association

BIO:The Reverend Dr. Starlette Thomas is a poet, practical theologian, and itinerant prophet for a coming undivided “kin-dom.” She is the director of The Raceless Gospel Initiative, named for her work and witness and an associate editor at Good Faith Media. Starlette regularly writes on the sociopolitical construct of race and its longstanding membership in the North American church. Her writings have been featured in Sojourners, Red Letter Christians, Free Black Thought, Word & Way, Plough, Baptist News Global and Nurturing Faith Journal among others. She is a frequent guest on podcasts and has her own. The Raceless Gospel podcast takes her listeners to a virtual church service where she and her guests tackle that taboo trinity— race, religion, and politics. Starlette is also an activist who bears witness against police brutality and most recently the cultural erasure of the Black Lives Matter Plaza in Washington, D.C. It was erected in memory of the 2020 protests that brought the world together through this shared declaration of somebodiness after the gruesome murder of George Perry Floyd, Jr. Her act of resistance caught the attention of the Associated Press. An image of her reclaiming the rubble went viral and in May, she was featured in a CNN article.Starlette has spoken before the World Council of Churches North America and the United Methodist Church's Council of Bishops on the color- coded caste system of race and its abolition. She has also authored and presented papers to the members of the Baptist World Alliance in Zurich, Switzerland and Nassau, Bahamas to this end. She has cast a vision for the future of religion at the National Museum of African American History and Culture's “Forward Conference: Religions Envisioning Change.” Her paper was titled “Press Forward: A Raceless Gospel for Ex- Colored People Who Have Lost Faith in White Supremacy.” She has lectured at The Queen's Foundation in Birmingham, U.K. on a baptismal pedagogy for antiracist theological education, leadership and ministries. Starlette's research interests have been supported by the Louisville Institute and the Lilly Foundation. Examining the work of the Reverend Dr. Clarence Jordan, whose farm turned “demonstration plot” in Americus, Georgia refused to agree to the social arrangements of segregation because of his Christian convictions, Starlette now takes this dirt to the church. Her thesis is titled, “Afraid of Koinonia: How life on this farm reveals the fear of Christian community.” A full circle moment, she was recently invited to write the introduction to Jordan's newest collection of writings, The Inconvenient Gospel: A Southern Prophet Tackles War, Wealth, Race and Religion.Starlette is a member of the Christian Community Development Association, the Peace & Justice Studies Association, and the Koinonia Advisory Council. A womanist in ministry, she has served as a pastor as well as a denominational leader. An unrepentant academician and bibliophile, Starlette holds degrees from Buffalo State College, Colgate Rochester Crozer Divinity School and Wesley Theological Seminary. Last year, she was awarded an honorary doctorate in Sacred Theology for her work and witness as a public theologian from Wayland Baptist Theological Seminary. She is the author of "Take Me to the Water": The Raceless Gospel as Baptismal Pedagogy for a Desegregated Church and a contributing author of the book Faith Forward: A Dialogue on Children, Youth & a New Kind of Christianity.  JennyI was just saying that I've been thinking a lot about the distinction between Christianity and Christian supremacy and Christian nationalism, and I have been researching Christian nationalism for probably about five or six years now. And one of my introductions to the concept of it was a book that's based on a documentary that's based on a book called Constantine Sword. And it talked about how prior to Constantine, Christians had the image of fish and life and fertility, and that is what they lived by. And then Constantine supposedly had this vision of a cross and it said, with this sign, you shall reign. And he married the church and the state. And ever since then, there's been this snowball effect of Christian empire through the Crusades, through manifest destiny, through all of these things that we're seeing play out in the United States now that aren't new. But I think there's something new about how it's playing out right now.Danielle (02:15):I was thinking about the doctrine of discovery and how that was the creation of that legal framework and ideology to justify the seizure of indigenous lands and the subjugation of indigenous peoples. And just how part of that doctrine you have to necessarily make the quote, humans that exist there, you have to make them vacant. Or even though they're a body, you have to see them as internally maybe empty or lacking or less. And that really becomes this frame. Well, a repeated frame.Jenny (03:08):Yep. Yeah. Yeah. And it feels like that's so much source to that when that dehumanization is ordained by God. If God is saying these people who we're not even going to look at as people, we're going to look at as objects, how do we get out of that?Danielle (03:39):I don't know. Well, definitely still in it. You can hear folks like Charlie Kirk talk about it and unabashedly, unashamedly turning point USA talk about doctrine of discovery brings me currently to these fishing boats that have been jetting around Venezuela. And regardless of what they're doing, the idea that you could just kill them regardless of international law, regardless of the United States law, which supposedly we have the right to a process, the right to due process, the right to show up in a court and we're presumed innocent. But this doctrine applies to people manifest destiny, this doctrine of discovery. It applies to others that we don't see as human and therefore can snuff out life. And I think now they're saying on that first boat, I think they've blown up four boats total. And on the first boat, one of the ladies is speaking out, saying they were out fishing and the size of the boat. I think that's where you get into reality. The size of the boat doesn't indicate a large drug seizure anyway. It's outside reality. And again, what do you do if they're smuggling humans? Did you just destroy all that human life? Or maybe they're just fishing. So I guess that doctrine and that destiny, it covers all of these immoral acts, it kind of washes them clean. And I guess that talking about Constantine, it feels like the empire needed a way to do that, to absolve themselves.Danielle (05:40):I know it gives me both comfort and makes me feel depressed when I think about people in 300 ad being, they're freaking throwing people into the lion's den again and people are cheering. And I have to believe that there were humans at that time that saw the barbarism for what it was. And that gives me hope that there have always been a few people in a system of tyranny and oppression that are like, what the heck is going on? And it makes me feel like, ugh. When does that get to be more than just the few people in a society kind of society? Or what does a society need to not need such violence? Because I think it's so baked in now to these white and Christian supremacy, and I don't know, in my mind, I don't think I can separate white supremacy from Christian supremacy because even before White was used as a legal term to own people and be able to vote, the legal term was Christian. And then when enslaved folks started converting to Christianity, they pivoted and said, well, no, not all Christians. It has to be white Christians. And so I think white supremacy was birthed out of a long history of Christian supremacy.Danielle (07:21):Yeah, it's weird. I remember growing up, and maybe you had this experience too, I remember when Schindler's List hit the theaters and you were probably too young, but Schindler's listed the theaters, and I remember sitting in a living room and having to convince my parents of why I wanted to see it. And I think I was 16, I don't remember. I was young and it was rated R and of course that was against our values to see rated R movies. But I really wanted to see this movie. And I talked and talked and talked and got to see this movie if anybody's watched Schindler's List, it's a story of a man who is out to make money, sees this opportunity to get free labor basically as part of the Nazi regime. And so he starts making trades to access free labor, meanwhile, still has women, enjoys a fine life, goes to church, has a pseudo faith, and as time goes along, I'm shortening the story, but he gets this accountant who he discovers he loves because his accountant makes him rich. He makes him rich off the labor. But the accountant is thinking, how do I save more lives and get them into this business with Schindler? Well, eventually they get captured, they get found out. All these things happen, right, that we know. And it becomes clear to Schindler that they're exterminating, they're wiping out an entire population.(09:01):I guess I come to that and just think about, as a young child, I remember watching that thinking, there's no way this would ever happen again because there's film, there's documentation. At the time, there were people alive from the Great war, the greatest generation like my grandfather who fought in World War ii. There were other people, we had the live stories. But now just a decade, 12, 13 years removed, it hasn't actually been that long. And the memory of watching a movie like Schindler's List, the impact of seeing what it costs a soul to take the life of other souls like that, that feels so far removed now. And that's what the malaise of the doctrine of Discovery and manifest destiny, I think have been doing since Constantine and Christianity. They've been able to wipe the memory, the historical memory of the evil done with their blessing.(10:06):And I feel like even this huge thing like the Holocaust, the memories being wiped, you can almost feel it. And in fact, people are saying, I don't know if they actually did that. I don't know if they killed all these Jewish peoples. Now you hear more denial even of the Holocaust now that those storytellers aren't passed on to the next life. So I think we are watching in real time how Christianity and Constantine were able to just wipe use empire to wipe the memory of the people so they can continue to gain riches or continue to commit atrocities without impunity just at any level. I guess that's what comes to mind.Jenny (10:55):Yeah, it makes me think of, I saw this video yesterday and I can't remember what representative it was in a hearing and she had written down a long speech or something that she was going to give, and then she heard during the trial the case what was happening was someone shared that there have been children whose parents have been abducted and disappeared because the children were asked at school, are your parents undocumented? And she said, I can't share what I had prepared because I'm caught with that because my grandfather was killed in the Holocaust because his children were asked at school, are your parents Jewish?(11:53):And my aunt took that guilt with her to her grave. And the amount of intergenerational transgenerational trauma that is happening right now, that never again is now what we are doing to families, what we are doing to people, what we are doing to children, the atrocities that are taking place in our country. Yeah, it's here. And I think it's that malaise has come over not only the past, but even current. I think people don't even know how to sit with the reality of the horror of what's happening. And so they just dissociate and they just check out and they don't engage the substance of what's happening.Danielle (13:08):Yeah. I tell a friend sometimes when I talk to her, I just say, I need you to tap in. Can you just tap in? Can you just carry the conversation or can you just understand? And I don't mean understand, believe a story. I mean feel the story. It's one thing to say the words, but it's another thing to feel them. And I think Constantine is a brilliant guy. He took a peaceful religion. He took a peaceful faith practice, people that literally the prior guy was throwing to the lions for sport. He took a people that had been mocked, a religious group that had been mocked, and he elevated them and then reunified them with that sword that you're talking about. And so what did those Christians have to give up then to marry themselves to empire? I don't know, but it seems like they kind of effed us over for eternity, right?Jenny (14:12):Yeah. Well, and I think that that's part of it. I think part of the malaise is the infatuation with eternity and with heaven. And I know for myself, when I was a missionary for many years, I didn't care about my body because this body, this light and momentary suffering paled in comparison to what was awaiting me. And so no matter what happened, it was a means to an end to spend eternity with Jesus. And so I think of empathy as us being able to feel something of ourselves in someone else. If I don't have grief and joy and sorrow and value for this body, I'm certainly not going to have it for other bodies. And I think the disembodiment of white Christian supremacy is what enables bodies to just tolerate and not consider the brutality of what we're seeing in the United States. What we're seeing in Congo, what we're seeing in Palestine, what we're seeing everywhere is still this sense of, oh, the ends are going to justify the means we're all going to, at least I'll be in heaven and everyone else can kind of figure out what they're going to do.I don't know, man. Yeah, maybe. I guess when you think about Christian nationalism versus maybe a more authentic faith, what separates them for youAbiding by the example that Jesus gave or not. I mean, Jesus was killed by the state because he had some very unpopular things to say about the state and the way in which he lived was very much like, how do I see those who are most oppressed and align myself with them? Whereas Christian nationalism is how do I see those who have the most power and align myselves with them?(16:48):And I think it is a question of alignment and orientation. And at the end of the day, who am I going to stand with even knowing and probably knowing that that may be to the detriment of my own body, but I do that not out of a sense of martyrdom, but out of a sense of integrity. I refuse. I think I really believe Jesus' words when he said, what good is it for a man to gain the world and lose his soul? And at the end of the day, what I'm fighting for is my own soul, and I don't want to give that up.Danielle (17:31):Hey, starlet, we're on to not giving up our souls to power.The Reverend Dr.Rev. Dr. Starlette (17:47):I'm sorry I'm jumping from one call to the next. I do apologize for my tardiness now, where were we?Danielle (17:53):We got on the subject of Constantine and how he married the sword with Christianity when it had been fish and fertile ground and et cetera, et cetera. Yeah, that's where we started. Yeah, that's where we started.Starlette (18:12):I'm going to get in where I fit in. Y'all keep going.Danielle (18:14):You get in. Yeah, you get in. I guess Jenny, for me and for you, starlet, the deep erasure of any sort of resemblance of I have to look back and I have to be willing to interrogate, I think, which is what a lot of people don't want to do. I grew up in a really conservative evangelical family and a household, and I have to interrogate, well, one, why did my mom get into that? Because Mexican, and number two, I watched so slowly as there was a celebration. I think it was after Bill Clinton had this Monica Lewinsky thing and all of this stuff happened. My Latino relatives were like, wait a minute, we don't like that. We don't like that. That doesn't match our values. And I remember this celebration of maybe now they're going to become Christians. I remember thinking that as a child, because for them to be a Democrat in my household and for them to hold different values around social issues meant that they weren't necessarily saved in my house and my way because they hadn't fully bought into empire in the way I know Jenny muted herself.(19:31):They hadn't fully bought into empire. And I slowly watched those family members in California kind of give way to conservatism the things that beckoned it. And honestly, a lot of it was married to religion and to what is going on today and not standing up for justice, not standing up for civil rights. I watched the movement go over, and it feels like at the expense of the memory of my grandfather and my great-grandfather who despised religion in some ways, my grandfather did not like going to church because he thought people were fake. He didn't believe them, and he didn't see what church had to do with being saved anyway. And so I think about him a lot and I think, oh, I got to hold onto that a little bit in the face of empire. But yeah, my mind just went off on that rabbit trail.Starlette (20:38):Oh, it's quite all right. My grandfather had similar convictions. My grandmother took the children to church with her and he stayed back. And after a while, the children were to decide that they didn't want to go anymore. And I remember him saying, that's enough. That's enough. You've done enough. They've heard enough. Don't make them go. But I think he drew some of the same conclusions, and I hold those as well, but I didn't grow up in a household where politics was even discussed. Folks were rapture ready, as they say, because they were kingdom minded is what they say now. And so there was no discussion of what was going on on the ground. They were really out of touch with, I'm sending right now. They were out of touch with reality. I have on pants, I have on full makeup, I have on earrings. I'm not dressed modestly in any way, shape, fashion or form.(21:23):It was a very externalized, visible, able to be observed kind of spirituality. And so I enter the spaces back at home and it's like going into a different world. I had to step back a bit and oftentimes I just don't say anything. I just let the room have it because you can't, in my experience, you can't talk 'em out of it. They have this future orientation where they live with their feet off the ground because Jesus is just around the corner. He's right in that next cloud. He's coming, and so none of this matters. And so that affected their political participation and discussion. There was certainly very minor activism, so I wasn't prepared by family members to show up in the streets like I do now. I feel sincerely called. I feel like it's a work of the spirit that I know where to put my feet at all, but I certainly resonate with what you would call a rant that led you down to a rabbit hole because it led me to a story about my grandfather, so I thank you for that. They were both right by the way,Danielle (22:23):I think so he had it right. He would sit in the very back of church sometimes to please my grandmother and to please my family, and he didn't have a cell phone, but he would sit there and go to sleep. He would take a nap. And I have to think of that now as resistance. And as a kid I was like, why does he do that? But his body didn't want to take it in.Starlette (22:47):That's rest as resistance from the Nat Bishop, Trisha Hersey, rest as act of defiance, rest as reparations and taking back my time that you're stealing from me by having me sit in the service. I see that.Danielle (23:02):I mean, Jenny, it seems like Constantine, he knew what to do. He gets Christians on his side, they knew how to gather organically. He then gets this mass megaphone for whatever he wants, right?Jenny (23:21):Yeah. I think about Adrian Marie Brown talks a lot about fractals and how what happens on a smaller scale is going to be replicated on larger scales. And so even though there's some sense of disjoint with denominations, I think generally in the United States, there is some common threads of that manifest destiny that have still found its way into these places of congregating. And so you're having these training wheels really even within to break it down into the nuclear family that James Dobson wanted everyone to focus on was a very, very narrow white, patriarchal Christian family. And so if you rehearse this on these smaller scales, then you can rehearse it in your community, then you can rehearse it, and it just bubbles and bubbles and balloons out into what we're seeing happen, I think.Yeah, the nuclear family and then the youth movements, let us, give us your youth, give us your kids. Send us your kids and your youth to our camps.Jenny (24:46):Great. I grew up in Colorado and I was probably 10 or 11 when the Columbine shooting happened, and I remember that very viscerally. And the immediate conversation was not how do we protect kids in school? It was glorifying this one girl that maybe or maybe did not say yes when the shooters asked, do you still believe in God? And within a year her mom published a book about it. And that was the thing was let's use this to glorify martyrdom. And I think it is different. These were victims in school and I think any victim of the shooting is horrifying. And I think we're seeing a similar level of that martyrdom frenzy with Charlie Kirk right now. And what we're not talking about is how do we create a safer society? What we're talking about, I'm saying, but I dunno. What I'm hearing of the white Christian communities is how are we glorifying Charlie Kirk as a martyr and what power that wields when we have someone that we can call a martyr?Starlette (26:27):No, I just got triggered as soon as you said his name.(26:31):Just now. I think grieving a white supremacist is terrifying. Normalizing racist rhetoric is horrifying. And so I look online in disbelief. I unfollowed and blocked hundreds of people on social media based on their comments about what I didn't agree with. Everything he said, got a lot of that. I'm just not interested. I think they needed a martyr for the race war that they're amping for, and I would like to be delivered from the delusion that is white body supremacy. It is all exhausting. I don't want to be a part of the racial imagination that he represents. It is not a new narrative. We are not better for it. And he's not a better person because he's died. The great Biggie Smalls has a song that says you're nobody until somebody kills you. And I think it's appropriate. Most people did not know who he was. He was a podcaster. I'm also looking kind of cross-eyed at his wife because that's not, I served as a pastor for more than a decade. This is not an expression of grief. There's nothing like anything I've seen for someone who was assassinated, which I disagree with.(28:00):I've just not seen widows take the helm of organizations and given passion speeches and make veil threats to audiences days before the, as we would say in my community, before the body has cooled before there is a funeral that you'll go down and take pictures. That could be arguably photo ops. It's all very disturbing to me. This is a different measure of grief. I wrote about it. I don't know what, I've never heard of a sixth stage of grief that includes fighting. We're not fighting over anybody's dead body. We're not even supposed to do it with Jesus. And so I just find it all strange that before the man is buried, you've already concocted a story wherein opposing forces are at each other's throats. And it's all this intergalactic battle between good and bad and wrong, up and down, white and black. It's too much.(28:51):I think white body supremacy has gotten out of hand and it's incredibly theatrical. And for persons who have pulled back from who've decent whiteness, who've de racialize themselves, it's foolishness. Just nobody wants to be involved in this. It's a waste of time. White body supremacy and racism are wastes of time. Trying to prove that I'm a human being or you're looking right at is a waste of time. And people just want to do other things, which is why African-Americans have decided to go to sleep, to take a break. We're not getting ready to spin our wheels again, to defend our humanity, to march for rights that are innate, to demand a dignity that comes with being human. It's just asinine.(29:40):I think you would be giving more credence to the statements themselves by responding. And so I'd rather save my breath and do my makeup instead because trying to defend the fact that I'm a glorious human being made in the image of God is a waste of time. Look at me. My face is beat. It testifies for me. Who are you? Just tell me that I don't look good and that God didn't touch me. I'm with the finger of love as the people say, do you see this beat? Let me fall back. So you done got me started and I blame you. It's your fault for the question. So no, that's my response to things like that. African-American people have to insulate themselves with their senses of ness because he didn't have a kind word to say about African-American people, whether a African-American pilot who is racialized as black or an African-American woman calling us ignorance saying, we're incompetence. If there's no way we could have had these positions, when African-American women are the most agreed, we're the most educated, how dare you? And you think, I'm going to prove that I'm going to point to degrees. No, I'll just keep talking. It will make itself obvious and evident.(30:45):Is there a question in that? Just let's get out of that. It triggers me so bad. Like, oh, that he gets a holiday and it took, how many years did it take for Martin Luther King Junior to get a holiday? Oh, okay. So that's what I mean. The absurdity of it all. You're naming streets after him hasn't been dead a year. You have children coloring in sheets, doing reports on him. Hasn't been a few months yet. We couldn't do that for Martin Luther King. We couldn't do that for Rosa Parks. We couldn't do that for any other leader, this one in particular, and right now, find that to beI just think it just takes a whole lot of delusion and pride to keep puffing yourself up and saying, you're better than other people. Shut up, pipe down. Or to assume that everybody wants to look like you or wants to be racialized as white. No, I'm very cool in who I'm, I don't want to change as the people say in every lifetime, and they use these racialized terms, and so I'll use them and every lifetime I want to come back as black. I don't apologize for my existence. I love it here. I don't want to be racialized as white. I'm cool. That's the delusion for me that you think everyone wants to look like. You think I would trade.(32:13):You think I would trade for that, and it looks great on you. I love what it's doing for you. But as for me in my house, we believe in melanin and we keep it real cute over here. I just don't have time. I think African-Americans minoritized and otherwise, communities should invest their time in each other and in ourselves as opposed to wasting our breath, debating people. We can't debate white supremacists. Anyway, I think I've talked about that the arguments are not rooted in reason. It's rooted in your dehumanization and equating you with three fifths of a human being who's in charge of measurements, the demonizing of whiteness. It's deeply problematic for me because it puts them in a space of creator. How can you say how much of a human being that's someone? This stuff is absurd. And so I've refuse to waste my breath, waste my life arguing with somebody who doesn't have the power, the authority.(33:05):You don't have the eyesight to tell me if I'm human or not. This is stupid. We're going to do our work and part of our work is going to sleep. We're taking naps, we're taking breaks, we're putting our feet up. I'm going to take a nap after this conversation. We're giving ourselves a break. We're hitting the snooze button while staying woke. There's a play there. But I think it's important that people who are attacked by white body supremacy, not give it their energy. Don't feed into the madness. Don't feed into the machine because it'll eat you alive. And I didn't get dressed for that. I didn't get on this call. Look at how I look for that. So that's what that brings up. Okay. It brings up the violence of white body supremacy, the absurdity of supremacy at all. The delusion of the racial imagination, reading a 17th century creation onto a 21st century. It's just all absurd to me that anyone would continue to walk around and say, I'm better than you. I'm better than you. And I'll prove it by killing you, lynching you, raping your people, stealing your people, enslaving your people. Oh, aren't you great? That's pretty great,Jenny (34:30):I think. Yeah, I think it is. I had a therapist once tell me, it's like you've had the opposite of a psychotic break because when that is your world and that's all, it's so easy to justify and it makes sense. And then as soon as you step out of it, you're like, what the what? And then it makes it that much harder to understand. And this is my own, we talked about this last week, but processing what is my own path in this of liberation and how do I engage people who are still in that world, who are still related to me, who are, and in a way that isn't exhausting for I'm okay being exhausted if it's going to actually bear something, if it's just me spinning my wheels, I don't actually see value in that. And for me, what began to put cracks in that was people challenging my sense of superiority and my sense of knowing what they should do with their bodies. Because essentially, I think a lot of how I grew up was similar maybe and different from how you were sharing Danielle, where it was like always vote Republican because they're going to be against abortion and they're going to be against gay marriage. And those were the two in my world that were the things that I was supposed to vote for no matter what. And now just seeing how far that no matter what is willing to go is really terrifying.Danielle (36:25):Yeah, I agree. Jenny. I mean, again, I keep talking about him, but he's so important to me. The idea that my great grandfather to escape religious oppression would literally walk 1,950 miles and would leave an oppressive system just in an attempt to get away. That walk has to mean something to me today. You can't forget. All of my family has to remember that he did a walk like that. How many of us have walked that far? I mean, I haven't ever walked that far in just one instance to escape something. And he was poor because he couldn't even pay for his mom's burial at the Catholic church. So he said, let me get out of this. And then of course he landed with the Methodist and he was back in the fire again. But I come back to him, and that's what people will do to get out of religious oppression. They will give it an effort and when they can. And so I think it's important to remember those stories. I'm off on my tangent again now because it feels so important. It's a good one.Starlette (37:42):I think it's important to highlight the walking away from, to putting one foot in front of the other, praying with your feet(37:51):That it's its own. You answer your own prayer by getting away from it. It is to say that he was done with it, and if no one else was going to move, he was going to move himself that he didn't wait for the change in the institution. Let's just change directions and get away from it. And I hate to even imagine what he was faced with and that he had to make that decision. And what propelled him to walk that long with that kind of energy to keep momentum and to create that amount of distance. So for me, it's very telling. I ran away at 12. I had had it, so I get it. This is the last time you're going to hit me.Not going to beat me out of my sleep. I knew that at 12. This is no place for me. So I admire people who get up in the dead of night, get up without a warning, make it up in their mind and said, that's the last time, or This is not what I'm going to do. This is not the way that I want to be, and I'm leaving. I admire him. Sounds like a hero. I think we should have a holiday.Danielle (38:44):And then imagine telling that. Then you're going to tell me that people like my grandfather are just in it. This is where it leaves reality for me and leaves Christianity that he's just in it to steal someone's job. This man worked the lemon fields and then as a side job in his retired years, moved up to Sacramento, took in people off death row at Folsom Prison, took 'em to his home and nursed them until they passed. So this is the kind a person that will walk 1,950 miles. They'll do a lot of good in the world, and we're telling people that they can't come here. That's the kind of people that are walking here. That's the kind of people that are coming here. They're coming here to do whatever they can. And then they're nurturing families. They're actually living out in their families what supposed Christians are saying they want to be. Because people in these two parent households and these white families, they're actually raising the kind of people that will shoot Charlie Kirk. It's not people like my grandfather that walked almost 2000 miles to form a better life and take care of people out of prisons. Those aren't the people forming children that are, you'reStarlette (40:02):Going to email for that. The deacons will you in the parking lot for that one. You you're going to get a nasty tweet for that one. Somebody's going to jump off in the comments and straighten you out at,Danielle (40:17):I can't help it. It's true. That's the reality. Someone that will put their feet and their faith to that kind of practice is not traveling just so they can assault someone or rob someone. I mean, yes, there are people that have done that, but there's so much intentionality about moving so far. It does not carry the weight of, can you imagine? Let me walk 2000 miles to Rob my neighbor. That doesn't make any sense.Starlette (40:46):Sounds like it's own kind of pilgrimage.Jenny (40:59):I have so many thoughts, but I think whiteness has just done such a number on people. And I'm hearing each of you and I'm thinking, I don't know that I could tell one story from any of my grandparents. I think that that is part of whiteness. And it's not that I didn't know them, but it's that the ways in which Transgenerational family lines are passed down are executed for people in considered white bodies where it's like my grandmother, I guess I can't tell some stories, but she went to Polish school and in the States and was part of a Polish community. And then very quickly on polls were grafted into whiteness so that they could partake in the GI Bill. And so that Polish heritage was then lost. And that was not that long ago, but it was a severing that happened. And some of my ancestors from England, that severing happened a long time ago where it's like, we are not going to tell the stories of our ancestors because that would actually reveal that this whole white thing is made up. And we actually have so much more to us than that. And so I feel like the social privilege that has come from that, but also the visceral grief of how I would want to know those stories of my ancestors that aren't there. Because in part of the way that whiteness operates,Starlette (42:59):I'm glad you told that story. Diane de Prima, she tells about that, about her parents giving up their Italian ness, giving up their heritage and being Italian at home and being white in public. So not changing their name, shortening their name, losing their accent, or dropping the accent. I'm glad that you said that. I think that's important. But like you said though, if you tell those stories and it shakes up the power dynamic for whiteness, it's like, oh, but there are books how the Irish became White, the Making of Whiteness working for Whiteness, read all the books by David Broer on Whiteness Studies. But I'm glad that you told us. I think it's important, and I love that you named it as a severing. Why did you choose that word in particular?Jenny (43:55):I had the privilege a few years ago of going to Poland and doing an ancestry trip. And weeks before I went, an extended cousin in the States had gotten connected with our fifth cousin in Poland. We share the fifth grandparents. And this cousin of mine took us around to the church where my fifth great grandparents got married and these just very visceral places. And I had never felt the land that my ancestors know in my body. And there was something really, really powerful of that. And so I think of severing as I have been cut off from that lineage and that heritage because of whiteness. And I feel very, very grateful for the ways in which that is beginning to heal and beginning to mend. And we can tell truer stories of our ancestry and where we come from and the practices of our people. And I think it is important to acknowledge the cost and the privilege that has come from that severing in order to get a job that was not reserved for people that weren't white. My family decided, okay, well we'll just play the part. We will take on that role of whiteness because that will then give us that class privilege and that socioeconomic privilege that reveals how much of a construct whitenessStarlette (45:50):A racial contract is what Charles W. Mills calls it, that there's a deal made in a back room somewhere that you'll trade your sense of self for another. And so that it doesn't, it just unravels all the ways in which white supremacy, white body supremacy, pos itself, oh, that we're better. I think people don't say anything because it unravels those lies, those tongue twisters that persons have spun over the centuries, that it's really just an agreement that we've decided that we'll make ourselves the majority so that we can bully everybody else. And nobody wants to be called that. Nobody wants to be labeled greedy. I'm just trying to provide for my family, but at what expense? At who else's expense. But I like to live in this neighborhood and I don't want to be stopped by police. But you're willing to sacrifice other people. And I think that's why it becomes problematic and troublesome because persons have to look at themselves.(46:41):White body supremacy doesn't offer that reflection. If it did, persons would see how monstrous it is that under the belly of the beast, seeing the underside of that would be my community. We know what it costs for other people to feel really, really important because that's what whiteness demands. In order to look down your nose on somebody, you got to stand on somebody's back. Meanwhile, our communities are teaching each other to stand. We stand on the shoulders of giants. It's very communal. It's a shared identity and way of being. Whereas whiteness demands allegiance by way of violence, violent taking and grabbing it is quite the undoing. We have a lot of work to do. But I am proud of you for telling that story.Danielle (47:30):I wanted to read this quote by Gloria, I don't know if you know her. Do you know her? She writes, the struggle is inner Chicano, Indio, American Indian, Molo, Mexicano, immigrant, Latino, Anglo and power working class Anglo black, Asian. Our psyches resemble the border towns and are populated by the same people. The struggle has always been inner and has played out in outer terrains. Awareness of our situation must come before interchanges and which in turn come before changes in society. Nothing happens in the real world unless it first happens in the images in our heads.(48:16):So Jenny, when you're talking, you had some image in your head before you went to Poland, before it became reality. You had some, it didn't start with just knowing your cousin or whatever it happened before that. Or for me being confronted and having to confront things with my husband about ways we've been complicit or engaged in almost like the word comes gerrymandering our own future. That's kind of how it felt sometimes Luis and I and how to become aware of that and take away those scales off our own eyes and then just sit in the reality, oh no, we're really here and this is where we're really at. And so where are we going to go from here? And starlet, you've talked from your own position. That's just what comes to mind. It's something that happens inside. I mean, she talks about head, I think more in feelings in my chest. That's where it happens for me. But yeah, that's what comes to mind.Starlette (49:48):With. I feel like crying because of what we've done to our bodies and the bodies of other people. And we still can't see ourselves not as fully belonging to each other, not as beloved, not as holy.It's deeply saddening that for all the time that we have here together for all the time that we'll share with each other, we'll spend much of it not seeing each other at all.Danielle (50:57):My mind's going back to, I think I might've shared this right before you joined Starla, where it was like, I really believe the words of Jesus that says, what good is it for someone to gain the world and lose their soul? And that's what I hear. And what I feel is this soul loss. And I don't know how to convince other people. And I don't know if that's the point that their soul is worth it, but I think I've, not that I do it perfectly, but I think I've gotten to the place where I'm like, I believe my interiority is worth more than what it would be traded in for.(51:45):And I think that will be a lifelong journey of trying to figure out how to wrestle with a system. I will always be implicated in because I am talking to you on a device that was made from cobalt, from Congo and wearing clothes that were made in other countries. And there's no way I can make any decision other than to just off myself immediately. And I'm not saying I'm doing that, but I'm saying the part of the wrestle is that this is, everything is unresolved. And how do I, like what you said, Danielle, what did you say? Can you tune into this conversation?Jenny (52:45):Yeah. And how do I keep tapping in even when it means engaging my own implication in this violence? It's easier to be like, oh, those people over there that are doing those things. And it's like, wait, now how do I stay situated and how I'm continually perpetuating it as well, and how do I try to figure out how to untangle myself in that? And I think that will be always I,Danielle (53:29):He says, the US Mexican border as like an open wound where the third world grates against the first and bleeds. And before a scab forms it hemorrhages again, the lifeblood of two worlds. Two worlds merging to form a third country, a border culture. Borders are set up to define the places that are safe and unsafe to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderland is a vague and undetermined place created by the emotional residue of an unnatural boundary is it is in a constant state of transition. They're prohibited and forbidden arts inhabitants. And I think that as a Latina that really describes and mixed with who my father is and that side that I feel like I live like the border in me, it feels like it grates against me. So I hear you, Jenny, and I feel very like all the resonance, and I hear you star led, and I feel a lot of resonance there too. But to deny either thing would make me less human because I am human with both of those parts of me.(54:45):But also to engage them brings a lot of grief for both parts of me. And how does that mix together? It does feel like it's in a constant state of transition. And that's partly why Latinos, I think particularly Latino men bought into this lie of power and played along. And now they're getting shown that no, that part of you that's European, that part never counted at all. And so there is no way to buy into that racialized system. There's no way to put a down payment in and come out on the other side as human. As soon as we buy into it, we're less human. Yeah. Oh, Jenny has to go in a minute. Me too. But starlet, you're welcome to join us any Thursday. Okay.Speaker 1 (55:51):Afternoon. Bye. Thank you. Bye bye.Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Historian and author Ken Zontek joins Ben Jones on History 605 to discuss the ways in which American Indian communities started to recover the buffalo population.

Episode No. 727 is a holiday weekend clips episode featuring artist Andrea Carlson. The Denver Art Museum just opened "Andrea Carlson: A Constant Sky," a mid-career survey. The exhibition spotlights how Carlson, who is Ojibwe and of European settler descent, creates works that challenge the colonial narratives presented by modern artists, museum collections, and cannibal genre horror films, all in ways that challenge and depart from the US landscape tradition. The exhibition was curated by Dakota Hoska, and will remain on view through February 16, 2026. The exhibition catalogue was published by Scala, Amazon and Bookshop offer it for $30-35. Museums that have featured solo exhibitions of Carlson's work include the Smithsonian's National Museum of the American Indian, New York, and the Minneapolis Institute of Art. Her work is in the collection of museums such as the National Gallery of Canada, Ottawa, the Walker Art Center, Minneapolis, the Whitney Museum of American Art, New York, and the Denver Art Museum. She is also the co-founder of the Center for Native Futures in Chicago. This program was taped on the occasion of Carlson's 2024 solo exhibition at the MCA Chicago. For images, please see Episode No. 677. Instagram: Andrea Carlson, Tyler Green.

This nation's troubled history with Manifest Destiny will continue to haunt us for some time. Throughout the decades some Native voices have emerged and contributed to the ongoing cultural conversation: most recently on the Broadway stage, on film, and television, and this awareness might move us towards some, if not restitution for atrocities past, at least a dialogue that might point the way towards the future.Today Double Trouble features the efforts of two important Americana artists, neither one Native American, but both identifying with them. Johnny Cash believed that he was part Cherokee- (a notion disproved by DNA). They both raised their voices in advocacy with the dispossessed. Pete La Farge wrote The Ballad of Ira Hayes, which Johnny Cash delivers here, and then Mr. La Farge himself mourns the disappearance of the Coyote as a consequence of Capitalism's rapacious destruction of sacred lands.JOHNNY CASHFrom his 1963 concept album “Bitter Tears: Ballads of the American Indian”, The Ballad of Ira Hayes tells the story of a WW2 War Hero, one of the men raising the flag over Iwo Jima in that iconic photo. Upon returning to the states, Ira had to confront the irony of his impossibly low status on home soil, and descended into alcohol addiction and death. Pete La Farge wrote 5 of the songs on Cash's album, and became known, along with Buffy St. Marie, as one of the most prominent singer-songwriters concerned with Native themes. Johnny Cash was a life-long representative of Native peoples, trying through his popular status to bring about an awareness of the wrongs that had been committed in the name of “progress”. PETE LA FARGEGiven the focus of his creative output during his short life - he died, age 34, of a stroke - one might assume that Mr. La Farge was Native American, but not so: he was the son of an anthropologist and Pulitzer Prize winning novelist and a Rhode Island heiress. Growing up in New Mexico and Colorado, he developed a love of Native American culture, and that became his artistic touchstone. Most famous for The Ballad of Ira Hayes, his tribute to a discarded, fallen hero, the song has been covered by Bob Dylan and Pete Seeger among many others. Here, in Coyote, La Farge channels the mournful sound of the dispossessed animal as it fades away into the ether, after losing its habitat to business interests - an issue we're still dealing with today. 

This is the story of a three-year-old girl and the highest court in the land. The Supreme Court case Adoptive Couple v. Baby Girl is a legal battle that has entangled a biological father, a heart-broken couple, and the tragic history of Native American children taken from their families. We originally released this story back in 2013, when that girl's fate was still in the balance of various legal decisions. We thought now was a good time to bring the story back, because the Act at the center of the story is still being questioned.When then-producer Tim Howard first read about this case, it struck him as a sad but seemingly straightforward custody dispute. But, as he started talking to lawyers and historians and the families involved in the case, it became clear that it was much more than that. Because Adoptive Couple v. Baby Girl challenges parts of the 1978 Indian Child Welfare Act, this case puts one little girl at the center of a storm of legal intricacies, Native American tribal culture, and heart-wrenching personal stakes.LATERAL CUTS:What Up Holmes?The GatekeeperEPISODE CREDITS:Reported by - Tim HowardProduced by - Tim HowardEPISODE CITATIONS (so many):Background and Reporting from a range of different perspectives"Couple forced to give up daughter"An introductory article by Allyson Bird, for the Charleston, SC Post and Courier"Supreme Court Takes on Indian Child Welfare Act in Baby Veronica Case" A report for Indian Country Today by Suzette Brewer, who has also written a two-part series on the case."Supreme Court hears Indian child custody case"Tulsa World article by Michael Overall which includes Dusten Brown's account of his break-up with Veronica's mother, and his understanding about his custodial rights. Plus photos of Dusten, Veronica, and Dusten's wife Robin in their Oklahoma home_._Randi Kaye's report for CNN on the background of the case, and interviews with Melanie and Matt Capobianco: "Video: Adoption custody battle for Veronica"Nina Totenberg's report for NPR: "Adoption Case Brings Rare Family Law Dispute To High Court"Reporting by NPR's Laura Sullivan and Amy Walters on current ICWA violations in South Dakota.Dr. Phil's coverage: "Adoption Controversy: Battle over Baby Veronica"Analysis and EditorialsOp-ed by Veronica's birth mom, Christy Maldonado, in the Washington Post: "Baby Veronica belongs with her adoptive parents"Colorlines report "The Cherokee Nation's Baby Girl Goes on Trial:"Americans remain dangerously uninformed about the basics of tribal sovereignty, and what it means for the relationship between the United States and Native tribes and nations.The Weekly Standard's Ethan Epstein argues that ICWA is "being used to tear [families] apart]: "Mistreating Native American Children"Andrew Cohen considers the trickier legal aspects of the case for the Atlantic in "Indian Affairs, Adoption, and Race: The Baby Veronica Case Comes to Washington:"A little girl is at the heart of a big case at the Supreme Court next week, a racially-tinged fight over Native American rights and state custody laws.Marcia Zug's breakdown of the case (Marica Zug is an associate professor of law at the University of South Carolina School of Law who she specializes in family and American Indian law) "Doing What's Best for the Tribe" for Slate:Two-year-old “Baby Veronica” was ripped from the only home she's known. The court made the right decision.Marcia Zug for the Michigan Law Review: "Adoptive Couple v. Baby Girl: Two-and-a-Half WAys To Destroy Indian Law"From Walter Olson, a senior fellow at the Cato Institute's Center for Constitutional Studies: "The Constitutional Flaws of the Indian Child Welfare Act"Rapid City Journal columnist David Rooks poses a set of tough questions about ICWA: "ROOKS: Questions unasked, unanswered"Editorial coverage from The New York Times:"A Wrenching Adoption Case""Adoptive Parents vs. Tribal Rights"Contemporary, Historic, and Legal Source MaterialsAdoptive Couple v. Baby Girl on the SCOTUS (Supreme Court of the United States) BlogAudio from the oral arguments in the Supreme CourtOfficial website for ICWA (the federal Indian Child Welfare Act)1974 Hearings Before the Subcommittee on Indian Affairs "on problems that American Indian families face in raising their children and how these problems are affected by federal action or inaction." PDFThe National Indian Child Welfare AssociationThe First Nations Repatriation Institute, which works with and does advocacy for adopteesSignup for our newsletter!! It includes short essays, recommendations, and details about other ways to interact with the show. Sign up (https://radiolab.org/newsletter)!Radiolab is supported by listeners like you. Support Radiolab by becoming a member of The Lab (https://members.radiolab.org/) today.Follow our show on Instagram, Twitter and Facebook @radiolab, and share your thoughts with us by emailing radiolab@wnyc.org.Leadership support for Radiolab's science programming is provided by the Simons Foundation and the John Templeton Foundation. Foundational support for Radiolab was provided by the Alfred P. Sloan Foundation.

Culture keepers and historians are closely watching President Donald Trump's review of the Smithsonian's National Museum of the American Indian (NMAI) and other institutions to eliminate what he calls derisive or partisan narratives. It's among eight museums that receive federal funding are that are currently under review. NMAI's exhibits include Native American perspectives on historical documents and events that include treaties, Indian Boarding Schools, the Termination Era, the American Indian Movement, and the Indian Child Welfare Act, among many others. Those watching are concerned Trump's directive could permanently alter how those topics are presented to the public. NMAI also develops educational curricula that counters incomplete instruction on historical events, like Thanksgiving. We'll hear from those who were instrumental in NMAI's founding, as well as get perspective on Defense Secretary Pete Hegseth's announcement that soldiers that took part in the Wounded Knee Massacre would retain their Medals of Honor. GUESTS Dr. Suzan Shown Harjo (Cheyenne and Hodulgee Muscogee), president of the Morning Star Institute, a founding trustee of NMAI, and recipient of the Presidential Medal of Freedom Rick West Jr. (Cheyenne and Arapaho), CEO emeritus of the Autry Museum of the American West and founding director of NMAI OJ Semans Sr. (Rosebud Sioux), co-executive director of Four Directions Vote

Send us a textThis month we read and review The Buffalo Hunter Hunter by Stephen Graham Jones. Like all of our reviews, the first part is spoiler free.Here's a little about The Buffalo Hunter Hunter:From the New York Times bestselling author of The Only Good Indians comes a tale of the American West, writ in blood.This chilling historical novel is set in the nascent days of the state of Montana, following a Blackfeet Indian named Good Stab as he haunts the fields of the Blackfeet Nation looking for justice.It begins when a diary written in 1912 by a Lutheran pastor is discovered within a wall in 2012. What is unveiled is a slow massacre, a nearly forgotten chain of events that goes back to 217 Blackfeet dead in the snow, told in the transcribed interviews with Good Stab, who shares the narrative of his peculiar and unnaturally long life over a series of confessional visits.This is an American Indian revenge story, captured in the vivid voices of the time, by one of the new masters of literary horror, Stephen Graham Jones.Do you have a book you'd like us to review on this show? Send us an email at badassliteraturesociety@gmail.comIf you don't already, follow us on Instagram and FacebookArt by Justin Miller DesignCheck us out here!

The National Congress of American Indians pays tribute to the late Ernie Stevens, Jr., the longtime chairman of the Indian Gaming Association. Stevens was a citizen of the Oneida Nation from Wisconsin. He passed away on September 26, 2025. He was 66 years old.  "Ernie was a tireless advocate for tribal nations," NCAI Executive Director Larry Wright, Jr., a citizen of the Ponca Tribe, said on September 29, 2025. "He was a bridge builder whose leadership elevated Indian Country and whose generosity lifted up so many of us," Wright said.  "We lost a warrior and diplomat on Friday in Ernie Stevens, Jr.," said NCAI President Mark Macarro, the chairman of the Pechanga Band of Indians. Wright and Macarro spoke at the beginning of a webinar hosted by NCAI to discuss the looming shutdown of the federal government.

Greg Sarris is an author, professor, and is the Chairman of the Federated Indians of Graton Rancheria and the current Chair of the Board of Trustees of the Smithsonian's National Museum of the American Indian. On this episode of Nature Revisited, Greg discusses his latest work, The Forgetters, a richly beautiful story cycle about remembering our shared histories and repairing the world. Recounting his early years, to discovering his native american heritage, Greg explains how stories and language are what makes us human, and how the lessons contained in the the stories of our indigenous ancestors contain the blueprints for a survivable future through a reconnection with nature and each other. [Originally published April 16th 2024, Ep 119] Greg's website: https://greg-sarris.com/ Listen to Nature Revisited on your favorite podcast apps, on YouTube, or at https://noordenproductions.com Subscribe on Spotify: https://tinyurl.com/bdz4s9d7 Subscribe on Apple Podcasts: https://tinyurl.com/5n7yx28t Subscribe on Youtube Podcasts: https://tinyurl.com/bddd55v9 Podlink: https://pod.link/1456657951 Support Nature Revisited https://noordenproductions.com/support Nature Revisited is produced by Stefan van Norden and Charles Geoghegan. We welcome your comments, questions and suggestions - contact us at https://noordenproductions.com/contact

How do you design a world that honors Hawaiian history while telling a story on a global stage? For Production Designer Jean-François Campeau, the answer was equal parts creativity, cultural respect, and collaboration. This week on Below the Line, Skid is joined by Jean-François “JF” Campeau, Production Designer of Chief of War, the Apple TV+ historical drama starring Jason Momoa. Two special guests from the Smithsonian Institution add their perspectives: Kalewa Correa, Curator of Hawaiʻi and the Pacific at the Smithsonian Asian Pacific American Center, and Halena Kapuni-Reynolds, Associate Curator of Native Hawaiian History and Culture at the National Museum of the American Indian. We cover: JF's first reaction to the project — both inspired and intimidated by the cultural weight of the story Research at the Bishop Museum and working closely with Hawaiian and Māori cultural advisors to ground the sets in authenticity Constructing major builds like temples, strongholds, and the bone tower — with blessings and protocols woven into the process Carving sacred objects from authentic materials, including shipping an ʻōhiʻa tree from Hawai‘i to New Zealand for sculpting Collaborating with Pacific artisans on woven mats, sails, and canoes that carried both cultural and cinematic weight Blending Hawaiian and New Zealand landscapes, balancing cultural similarities with visual continuity challenges Jason Momoa's insistence on filming battle sequences on real Hawaiian lava fields — including a shoot delayed by Mauna Loa's eruption Capturing the gravity of historically significant moments, like the Olowalu massacre carried out under Captain Simon Metcalfe, with sensitivity to sacred ground JF's personal reflections on how the project changed him, and the values he carried forward from working alongside Native Hawaiian and Māori communities The conversation also touches on recommended resources for further learning, including Ke Kumu Aupuni: The Foundation of Hawaiian Nationhood by Samuel Kamaka and Fragments of Hawaiian History by John Papa Iʻi, suggested by our Smithsonian co-hosts. What emerges is a portrait of a production designer whose work went beyond craft to embrace cultural exchange — designing a world that feels both epic and deeply rooted in respect.

Julie and Simon join John for a wide-ranging conversation on the latest headlines.They dive into the controversy around Charlie Kirk's recent events, celebrate the first Indigenous New York Fashion Week ever, and discuss President Trump's push to review several Smithsonian museums — starting with the National Museum of the American Indian. Plus, listener calls and thoughts throughout the hour.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

W. Richard West Jr.. my guest on the podcast is the Founding Director of the Smithsonian Museum of the American Indian .A citizen of the Cheyenne and Arapaho Tribes and a member of the Society of Southern Cheyenne Peace Chiefs, first among equals of the warrior societies among the Cheyenne and central to the governing of the nation on the Council of 44. Where he follows on the paths trod by the great Black Kettle, Dull Knife (aka Morning Star), Lean Bear, Little Wolf and Porcupine, among many others.Richard West was appointed to be the founding director of the National Museum of the American Indian in 1990. He was formally named to the position on May 21, 1990. Following his retirement from the Smithsonian he was asked, and accepted, a role as CEO of the Autry Museum of the American West. A role that certainly challenged Rick to bust a lot of myths and lead him to be acclaimed as a leader who "helped shift the love-hate dynamic between Indigenous people and museums"Though he is modest about this, sharing the credit among his colleagues, Rich was a major force at both the Smithsonian and Autry for steering the mission of the modern museum to a space of collaboration, education, community building and mutual understanding.

The name “Minneapolis AIR” comes from Minneapolis American Indian Relations. Guest Host: Christine McDonald, American Indian community specialist talks about how and when to vote in this year's municipal elections and the Make Voting a Tradition campaign. Guest Zach Becka and Jolene Jones, NACDI

Amanda Janitz is an associate professor at the University of Oklahoma Health Sciences Hudson College of Public Health. Stephen Morrissey, the interviewer, is the Executive Managing Editor of the Journal. A.E. Janitz and Others. Improving Care Coordination for Indigenous Patients with Cancer. N Engl J Med 2025;393:940-942.

* On Mormons: Bob Enyart and Doug McBurney interview Lynn Wilder who taught young people preparing to be Mormon missionaries. Hear Dr. Wilder's encouraging testimony of the power of God to save even someone even from the depths of a cult. (See also kgov.com/cults.) * The Pro-Abortion Mormon "Church": See also all the excuses the LDS church offers for the intentional dismemberment of unborn boys and girls, at ProlifeProfiles.com/Mormonism. Also, consider that the false teaching of the Book of Mormon regarding one of its central claims, that pre-Columbian American Indians were primarily of Jewish ancestry, has been falsified. See also: - Part 2 of Bob's Interview with Lynn Wilder - Secret Recording of Bob Enyart talking to Mormons - Bob's interview with Mark Cares, Speaking the Truth in Love to Mormons - Bob's interview with Mark Cares (Part 2) - Bob's interview with Matt Wilder of Adam's Road - Screenshots from the official Mormon "church" website listing the kids they say you can kill - Bob's interview with Brannon Howse on David Barton and Mitt Romney - Bob debates an ex-Mormon polygamist - Brigham (liked-'em) Young and so did Smith (just below) - Coins and monetary units, every coin in the Bible has been excavated whereas the fake monetary units in the Book of Mormon of course have never been confirmed - The BEL program, What Mitt Romney's Mormon Relative Says Bonus: Here are some notes from that BEL program, What Romney's Mormon Relative Says: * Bill Keller, Gregg Jackson & Bob Enyart: These three Christian activists present some of the uglier aspects of Mitt Romney's Mormonism including the cult's longtime claim, as reiterated by Marion Romney at the LDS General Conference, that Mormonism uniquely teaches that God the Father was once a man who grew up on a planet similar to Earth. Weird and heretical. * God the Father was Once a Man said Brigham Young: Not speaking of the incarnation of the Son but speaking of the Father, LDS president, prophet, and successor to Joseph Smith, Brigham Young, said, "The idea that the Lord our God is not a personage of tabernacle [body] is entirely a mistaken notion. He was once a man. Brother Kimball quoted a saying of Joseph [Smith] the Prophet, that he would not worship a God who had not a Father... He [God] once possessed a body, as we now do..." -President & Prophet Brigham Young, Journal of Discourses, Vol. 9 see exmormon.org * More Brigham Young: "...the Father of Heights... Yes, he was once a man like you and I are and was once on an earth like this, passed through the ordeal you and I pass through. He had his father and his mother and he has been exalted through his faithfulness, and he is become Lord of all. He is the God pertaining to this earth. He is our Father." -President & Prophet Brigham Young, 14 July 1861 see exmormon.org * Mormon Prophet and President Lorenzo Snow: Again, not speaking of the incarnation but of the Father, Snow said, "I had a direct revelation of this. ... If there ever was a thing revealed to man perfectly, clearly, so that there could be no doubt or dubiety, this was revealed to me, and it came in these words: "As man now is, God once was; as God now is, man may be." - President & Prophet Lorenzo R. Snow, Unchangeable Love of God see exmormon.org * Mormon "Church" President Equivocates: LDS president Gordon Hinkley in an interview with the San Francisco Chronicle lied and then equivocated... Q: There are some significant differences in your beliefs. For instance, don't Mormons believe that God [the Father] was once a man? A: [Lying] I wouldn't say that. There was a little couplet coined, "As man is, God once was. As God is, man may become." Now that's more of a couplet than anything else. [And equivocating] That gets into some pretty deep theology that we don't know very much about. Q: So you're saying the church is still struggling to understand this? A: Well, as God is, man may become. We believe in eternal progression. Very strongly. * Brigham (liked-'em) Young and so did Smith: Some early Mormons denied that their earliest leaders were polygamists and it was claimed that Brigham (liked-'em) Young introduced the practice. Young had 55 wives. He married ten teenagers while in his 40s including 15-year-old Clarissa Decker when he was 42 and 16-year-old Lucy Bigelow when he was 45. Also, from age 41 to age 66, Young married 23 women in their 20s. Finally in 2014 the Mormon "church" acknowledged that their founder Joseph Smith had up to 40 wives (some historians put it at 49), taking single and even married women. The church claims that some of these marriages were without physical relations, which they would seeing that Smith's youngest bride, Helen Kimball, was only 14, the marriage listed by Smith's own clerk as one of the women the founder married in early May 1843. Helen would later write: [My father] asked me if I would be sealed to Joseph … [Smith] said to me, 'If you will take this step, it will ensure your eternal salvation & exaltation and that of your father's household & all of your kindred.['] This promise was so great that I willingly gave myself to purchase so glorious a reward. Lorenzo Snow, mentioned above, the fifth president, 1989 - 1901, only had nine wives, though a number of them were teenagers half (and much less than half) his age. Recall that the Koran includes Mohammad's warning to his first wife that she faced eternal punishment for objecting to him lying with the young Coptic servant girl whom, allegedly, "Allah" had "made lawful" to him, so too, Joseph Smith dictated a similar warning to his first wife Emma in the founder's "inspired" Doctrine and Covenants. And we see above that though 14-year-old Kimball wasn't threatened she was similarly manipulated nonetheless. * Mitt Romney's Second Cousin Once Removed: "...like begets like [i.e., reproduction after its kind; an organism begets similar organisms] and that for the offspring to grow to the stature of his parent is a process infinitely repeated in nature. We can therefore understand that for a son of God to grow to the likeness of his Father in heaven is in harmony with natural law... This is the way it will be with spirit sons of God. They will grow up to be like their Father in heaven. Joseph [Smith] taught this obvious truth. As a matter of fact, he taught that through this process God himself attained perfection. From President Snow's understanding of the teachings of the Prophet on this doctrinal point, he coined the familiar couplet: "As man is, God once was; as God is, man may become." This teaching is peculiar to the [LDS] restored gospel of Jesus Christ." -Elder Marion G. Romney, General Conference, October 1964 see exmormon.org * No Cities, No Money: Archaeologists and historians have confirmed the existence of scores of biblical cities. However, the No true Scotsman informal fallacy notwithstanding, not a single one of the 38 cities mentioned by Joseph Smith in the Book of Mormon have been recognized by any notable secular historian or archaeologist. And while every coin in the Bible has been found and documented, none of the monetary units described in the Book of Mormon have ever been found. * Mormonism Falsely Claims that Indians are Jews: One of the central historical claims of the Book of Mormon, as stated in its introduction as late as 1981, is that Jews were "the principal ancestors of the American Indians" and that would include the Aztecs, Incas, Mayans, Navajos, etc., are Jews. This false teaching states that some Jews left Jerusalem by ship in about 600 B.C. and built a great civilization in the Americas. Also wrongly about the Americas, "The whole face of the land had become covered with buildings" (Mormon 1:7) including with “fine workmanship… in machinery, and also in iron and copper, and brass and steel, making all manner of tools” (Jarom 1:8; 2 Nephi 5:15) with “silks… oxen… cows… sheep… horses… donkeys… elephants…” (Ether 9:17-19) and "shipping and their building of ships, and of synagogues" and “swords… shields… head-plates… armor…” (Alma 43:18-19; Ether 15:15). None of this is true. * The Lembas: An African tribe, the Lembas, have long been believed to be descendants of the Jews, for they circumcise, keep the Sabbath and the dietary law, and in their DNA they possess the Jewish genetic marker, being perhaps the descendants of King Solomon and the Queen of Sheba. DNA research shows that American Indians are not related to the Jews, nor closely related to any Semitic peoples or the descendants of Shem, but rather, that they are primarily of Hamitic stock, from Asian people, having migrated to the Americas not by sailing the Atlantic but by crossing the Bering Straight. * Genetics Confirms Actual Biblical Relationships: In contrast to genetic predictions based on the Bible, those based on the Book of Mormon fail. Regarding the origin 4,000 years ago of people groups descended from Abraham, Dr. Jonathan Sarfati quotes the director of the Human Genetics Program at New York University School of Medicine, Dr. Harry Ostrer, who in 2000 said: Jews and Arabs are all really children of Abraham … And all have preserved their Middle Eastern genetic roots over 4,000 years. This familiar pattern, of the latest science corroborating biblical history, continues in Dr. Sarfati's article, Genesis correctly predicts Y-Chromosome pattern: Jews and Arabs shown to be descendants of one man. * Likewise, Jewish Priests Share Genetic Marker: The journal Nature in its scientific correspondence published, Y Chromosomes of Jewish Priests, by scientists from the University of Arizona, Haifa (Israel's) Technical Institute, and University College of London, who wrote: These Y-chromosome haplotype differences confirm a distinct paternal genealogy for Jewish priests. As expected, genetic science does not reinforce but rather contradicts Mormon claims. The obvious falsehood extends beyond genetics to culture, religion, and history. Contrariwise, because the Judeo-Christian Scriptures are true, mountains of evidence corroborate their historic claims. Regarding Jewish priests, Dr. Sarfati adds to the above that, "These Jews have the name Cohen, the Hebrew for priest, or variants like Cohn, Kohn, Cowen, Kogan, Kagan, etc." and that, "Even today, it is possible to identify the Levites, because they have names such as Levy, Levine, Levinson, Levental..."   * If You Fear Obama, You'll Vote for Romney; If You Fear God, You Won't: Don't fear Obama. Fear God, for that is the beginning of wisdom! Besides, Obama is Romney-lite. And because Romney has already implemented policies that are so destructive that Obama only dreams of accomplishing such things, therefore, a vote for Romney is a vote for Obama. Today's Resource: Meet the Apostle John. He was the youngest of the Twelve. And at the time of this writing, he's now one of the last remaining. If you were an eyewitness to Christ's earthly ministry, what would concern you decades after the resurrection? From the battles that John fought we can learn lessons that will help us as we ourselves fight for the truth and battle false teaching within the church. By looking at "the things that differ," we can know what details in John's three epistles applied to the circumcision believers of his day and which of his teachings apply directly to us. Available on this 4-DVD Video Set and also in audio on MP3-CD or MP3 Download. * THE CONCLUSION OF THE MATTER: Make sure you don't miss Part 2 of Bob Enyart's great interview with former BYU professor Lynn Wilder.  

Broadcast September 8, 2025, on WBCQ shortwave (7490 kHz), this episode challenges the idea that human beings are “blank slates.” Todd Thompson argues that much of what is labeled racism is better understood as cultural and tribal reflex — instincts wired by evolution, not just products of environment. Drawing on research by primatologist Frans de Waal, Todd shows how empathy, loyalty, and group boundaries appear in chimpanzees and humans alike. These instincts shape culture and survival, and when they're ignored or denied, societies fracture. From Rwanda and Yugoslavia to American Indians to today's unrest in Europe and the United States, history demonstrates the cost of refusing to acknowledge human nature. The broadcast also explores Cold War lessons. Former KGB defector Yuri Bezmenov described a four-stage strategy of subversion: demoralization, destabilization, crisis, and normalization. While he was speaking in the 1980s, the pattern is recognizable today. Modern influence campaigns no longer need spies in every institution — social media amplifies divisions at the speed of light. Every divisive slogan, every cultural flashpoint becomes a lever. The final segment turns to today's grassroots pushback. In Britain, Ireland, France, Germany, Sweden, and even Australia, ordinary citizens are reclaiming their flags and cultural identity. These aren't marches for empire, but local communities refusing to surrender their way of life. Todd argues that what's dismissed as extremism is more often people defending memory, tradition, and cohesion. The conclusion is clear: tribes that fail to rise above internal fracture are replaced by those that can. In practice, the broadest “tribe” available is the nation itself. Patriotism — allegiance to country above grievance — remains the only force strong enough to resist both ideological pressure and foreign manipulation. And as Todd reminds listeners, we are not heirs to apology but to resilience; descendants of people who endured unimaginable hardships fighting to build our nation out of nothing.  

Today on the show: Our weekly segment Genocide-Watch with Sam Husseini. Pro Palestine protestors get arrested in London for speaking Truth to power. Dave Lindorf, just back from the racist British Monarchy, reports. Also, Kathy Kelly says “We Will Not Be Silent on the Gaza Genocide”. Also the International Indian Treaty Council and the American Indian movement vow to resist Trump's plans to turn Alcatraz back to a maxi prison for mass deportations. And Juan José Gutierrez reports on expanding ICE round ups is LA and parts south The post Genocide Watch Returns With Sam Husseini and Guests appeared first on KPFA.

Looking for something fun to do this weekend? You're in the right place! WISH-TV Events manager, Allan Haw, has a calendar full of things for you to do! Here's what's happening for Labor Day weekend, Friday, September 5 through Sunday, September 7, 2025. This week: The Penrod Art Fair plus more from the WISH-TV Community Calendar! Let's make it a great weekend and find out what's going on “IN the Community”! Events mentioned in this episode:Penrod Arts Fair Saturday, September 06, 9:00am-5:00pmNewfields4000 N Michigan RdIndianapolis, IN 20th Annual Quest for the West® Art Show and SaleSeptember 05 - September 06Eiteljorg Museum of American Indians and Western Art500 West Washington StreetIndianapolis, IN Tipton County Pork FestivalSeptember 04 - September 06Downtown Tipton100 E Jefferson StreetTipton, IN Jupiter Flights Balloon FestivalSeptember 05 - September 07Conner Prairie13400 Allisonville Rd,Fishers, IN Colts 5KSaturday, September 06, 8:00am-12:00pmLucas Oil Stadium500 South Capitol AvenueIndianapolis, IN Shelby County Arts Fest Arts in the ParkSaturday, September 06, 9:00am-2:00pmBlue River Memorial Park725 Lee Blvd.Shelbyville, IN Carmel Solstice Music and Craft FestivalSeptember 06 - September 07, 10:00am-5:00pm525 North End DriveCarmel, IN Muncie Pride Fest 2025Saturday, September 06, 2:00pm - 7:00pmCannon Commons600 S Walnut StMuncie, IN WISH-TV Community Calendar If you have a suggestion for the show you can reach me at: Allan.Haw@wishtv.comSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. 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 game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/education

School districts across the state now have the option to offer American Indian/Native Studies as an elective course.

Overview: We sit down with Dr. Lonnie Nelson, a clinical psychologist and member of the Cherokee Indians, to explore the importance of centering Native communities in healthcare research and practice. We learn about how Lonnie's personal experiences with family health challenges shaped his professional journey, and how he reframes common clinical approaches to focus on culture, self-determination, and relational trust. We dive deep into the role of "culture as medicine," uncovering how traditional practices and genuine human connection can foster healing far beyond what Western medicine often recognizes. We also discuss Lonnie's work addressing health disparities, brain health research in urban Native elders, and the need to move away from transactional, role-based healthcare toward true person-centered care. Three Takeaways: - Community-Driven Research, Not Researcher-Imposed SolutionsLonnie Nelson's approach flips the traditional research model by centering the priorities of American Indian and Alaska Native communities. Rather than imposing outside solutions, he collaborates with community members to identify needs and co-create potential interventions, then seeks funding to rigorously test these ideas. This honors cultural wisdom and ensures research is relevant and respectful. -Reclaiming Indigenous Roots in Motivational InterviewingA fascinating point Nelson brings up is that motivational interviewing—a mainstream therapeutic technique—has roots in Indigenous traditions. He highlights that its effectiveness comes from Native practices grounded in respect, non-judgment, and relational conversation. However, much of Western healthcare training strips these origins, sometimes making the approach feel manipulative; Nelson, instead, works to restore its original, culturally-grounded intent. -The Native Concept of “Medicine” is Holistic and TransformativeIn Native cultures, “medicine” isn't just pharmaceuticals or interventions—it's anything that can transform how you feel, from the smell of your grandmother's kitchen to community rituals. Nelson stresses that when Native people say, “culture is medicine,” it's about emotional and spiritual transformation—not just physical wellness. Next Step: Visit our website, ⁠⁠⁠⁠⁠⁠⁠Healthcare for Humans⁠⁠⁠⁠⁠⁠⁠, and join our community to enjoy exclusive benefits at ⁠⁠⁠⁠⁠⁠⁠https://www.healthcareforhumans.org/support/⁠⁠⁠⁠⁠⁠⁠ Support Our Mission: Non-clinicians, explore exclusive content and contribute to our collective journey. Be an Active Participant: Go beyond listening. Shape our narrative by co-creating episodes with us. Be part of our community by visiting⁠⁠⁠⁠⁠⁠⁠ https://www.healthcareforhumans.org/support/⁠⁠⁠⁠⁠⁠⁠. Follow us on Instagram ⁠⁠⁠⁠⁠⁠⁠@healthcareforhumanspodcast⁠⁠⁠

John speaks with Julie Francella - a mental health professional with over 30 years experience in handling complex trauma with Indigenous youth and families. She's a member of the Ojibway of Batchewana First Nation Reserve, and teaches Indigenous Studies at Durham College, focusing on the impacts of colonization on First Nations people; and Simon Moya-Smith - an Oglala Lakota and Chicano journalist. He's a contributing writer at NBC News and TheNation.com. He's the author of the forthcoming book, ‘Your Spirit Animal is a Jackass,' and he's an Adjunct Professor of Indigenous Studies at the University of Colorado Denver. This week they discuss Trump expanding 'woke' criticism from the Smithsonian to other museums including the Museum of the American Indian and Tennessee Universities that are no longer allowed to host Native American themed events. They dive into the breaking news of Alligator Alcatraz being shut down by the Miccosukee Nation; unpack the history of where the idea of three meals a day really came from; and took some powerful calls from listeners who brought their own insights to the conversation.Simon Moya-Smith - instagram.com/simonsaidtakeapic threads.com/@simonsaidtakeapicJulie's Substack “The Fire I Keep” https://substack.com/@juliefrancella?r=1u83jb&utm_medium=iosCheck out Julie's artwork on her website - juliefrancella.com See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Dr. John Dickens talks with Dr. Thomas Wyatt about creating and maintaining a strong and cohesive emergency department culture, how mentorship played a role in his career as one of the first tribally enrolled American Indians to chair an academic ED, and more.

Vernon Oakes interviews Ginger Rumph, Executive Director of the Douglass Community Land Trust (Douglass CLT), and Silvia Inéz Salazar, Co-president of the 1417 N Street, NW Cooperative. Together, they explore the collaboration between their organizations and share insights into their ongoing initiatives. Ginger Rumph is the founding Executive Director of the Douglass CLT, a nonprofit dedicated to racial and economic equity through community-led land ownership and permanently affordable housing. While establishing Douglass CLT, she also led City First Homes, overseeing over 200 affordable units and implementing strong stewardship systems. Ginger brings decades of experience in housing and community development. She previously served as Vice President and COO of the Coalition for Nonprofit Housing & Economic Development (CNHED), where she directed policy, advocacy, fundraising, and operations. At Enterprise Community Partners, she managed national reporting systems and promoted best practices. In her hometown of Pittsburgh, she held leadership roles in housing coalitions, worked in real estate development, and served in county government revitalizing vacant properties. A former Peace Corps volunteer in the Dominican Republic, she continues to practice Spanish through music. Ginger holds master's degrees in public administration and social work from the University of Pittsburgh. Silvia Inéz Salazar is Co-president of the 1417 N Street, NW Cooperative in Washington, DC's Logan Circle, representing 83 diverse working families. Her leadership began in 2005 when she co-founded a tenant association to address dangerous housing conditions, including over 200 code violations. She mobilized residents against displacement and gentrification, building partnerships with legal, government, and community organizations. Silvia collaborated with the Latino Economic Development Center to produce The Demise of Condo-Zilla, a bilingual children's play that brought media attention to their struggle. She also led a partnership with the Smithsonian Museum of the American Indian to showcase Mayan art by tenants. Legal efforts secured $500,000 in pro bono support, ultimately helping residents purchase the building and form a cooperative. Beyond her housing work, Silvia has served as board chair for several justice-focused organizations and currently leads the Douglass Community Land Trust. Since 2003, she has worked at the NIH, advancing health equity through research and advocacy.

Come for the strange, sad, and hate-filled story of the Q Shaman of 1940: Elwood Towner, a.k.a. "Chief Red Cloud," who spoke at Nazi rallies in full Native American ceremonial regalia. Stay to hear #13 gets angry and go off the rails. https://order-of-the-jackalope.com/kulopus/ Key sources for this episode include Arnie Bernstein's Swastika Nation: Fritz Kuhn and the Rise and Fall of the German-American Bund; Kenneth William Townsend's World War II and the American Indian; Knute berger's "The strange case of the Northwest's Native American Nazi"; and contemporary newspaper reports. Robert Lifson Ultra The Ancient and Esoteric Order of the Jackalope is a secret society devoted to the idea that that which is least known is best to know. Each episode we share a strange story or amazing fact, and no topic is off limits -- if it's interesting or entertaining, we'll cover about it! Email: jackalope@order-of-the-jackalope.com Bluesky: https://bsky.app/profile/order-of-the-jackalope.com Discord: https://discord.gg/Mbap3UQyCB TikTok: https://www.tiktok.com/@orderjackalope Tumblr: https://www.tumblr.com/orderjackalope YouTube: https://youtube.com/@orderjackalope

This episode of Star Warsologies is our San Diego Comic-Con 2025 panel entitled "Star Wars Andor - From Resistance to Rebellion" and features Dr. Drea Letamendi, Desmond Hassing, Jendia Gammon, Robert Dagnall, and Dr. Catherine Hicks as panelists, moderated by podcast co-host James Floyd.  Panel description: Fighting the tyranny of the Galactic Empire is dangerous work, whether in the halls of power on Coruscant or in the dark recesses of the Outer Rim. Panelists will dive deep into the popular show Star Wars: Andor, especially season 2, and examine themes of resisting authoritarianism and aspects of outright rebellion. How do the choices made by Cassian Andor, Mon Mothma, and Luthen Rael make the galaxy more free but also more perilous? Psychologists Drea Letamendi (Lattes with Leia, The Arkham Sessions, Aliens Expanded) and Catherine Hicks will take you into the minds of Imperial loyalists like Dedra Meero and insurgent fighters like Saw Gerrera. Also charging into the fray will be speculative fiction author Jendia Gammon (Atacama, Doomflower, The Inn at the Amethyst Lantern), San Diego State rhetoric and writing instructor Robert Dagnall, and American Indian studies professor Desmond Hassing. Hosted by James Floyd (Star Wars author, Star Wars Insider regular contributor, Star Warsologies podcast co-host). Fight the Empire! Check out the slides from the panel as well as some panel photos on the YouTube version of the episode: https://youtu.be/zEdBI5R-5D4 Full show notes page, including how to find the panelists online  

Busy calls day: Men's History and nasty accusations. Illegal Irish deported! An appreciative country caller. Caller got into it with a black gal online! Haters and "The Snake" poem/song.The Hake Report, Wednesday, August 6, 2025 ADTIMESTAMPS* (0:00:00) Start* (0:02:28) AI Golardo (not to be confused with AJ Gallardo)* (0:03:52) Hey, guys! Vacation shirt?* (0:07:04) NICK, Chicagoland, 1st: Drunk drag crashed at church* (0:15:23) DAVID, Ocala, FL: Winger. Robert Wagner. Kirk Douglas. 007, Lana Wood* (0:24:44) DAVID: black drama, why? Sarah Jakes.* (0:30:05) DAVID: Blue Oyster Cult* (0:32:10) Coffee: Cesar on shmorn* (0:34:53) Coffee: Popcorn on BLS* (0:39:29) Coffee: Greggatron Maze' husband?* (0:40:10) Coffee: Carver on the Irish deportations* (0:51:37) DAVID, VA, 1st: Anger, not my business, understanding w/o understanding, enjoy w/o enjoyment, body hurt but don't hurt, 50s, reconstructed Confederate soldier, seeing hell* (1:00:32) BRANDI, HI, 1st: JLP call on my fight w/ black gal* (1:15:33) MARK, L.A.: Catholic hero, Jesus Christ Superstar* (1:18:02) MARK: Maze offers nothing* (1:19:06) MARK: NJF vs Matt Walsh vs WNs; Tucker too little too late* (1:23:46) MARK: Trump should ignore judges? Feedback on callers* (1:26:54) ALEX, CA: Thomas Crapper? 60M illegals: No M. Fatigue?* (1:29:21) ALEX: Anger in a traffic jam, driving over the hill* (1:33:43) ALEX: Trump 2nd time, time to respond?* (1:35:24) WILLIAM III: Shirt, Wilt Chamberlain, Rush, Steve Garvey* (1:42:54) WILLIAM III: Hawaii gal, Snake poem* (1:45:59) WILLIAM III: Maze a shame! American Indian. KY John!* (1:46:58) Coffee: Cesar on my shirt, and Muslims vs J's on Jesus* (1:49:45) Coffee: Ronnie on WN* (1:51:33) MAZE, OH* (1:54:04) Closing: Punchie TV today! Or call tmrw!BLOG https://www.thehakereport.com/blog/2025/8/6/the-hake-report-wed-8-6-25PODCAST / Substack HAKE NEWS from JLP https://www.thehakereport.com/jlp-news/2025/8/6/jlp-wed-8-6-25–Hake is live M-F 9-11a PT (11-1CT/12-2ET) Call-in 1-888-775-3773 https://www.thehakereport.com/showVIDEO: YT - Rumble* - Pilled - FB - X - BitChute (Live) - Odysee*PODCAST: Substack - Apple - Spotify - Castbox - Podcast Addict*SUPER CHAT https://buymeacoffee.com/thehakereportSHOP - Printify (new!) - Cameo | All My LinksJLP Network: JLP - Church - TFS - Nick - PunchieThe views expressed on this show do not represent BOND, Jesse Lee Peterson, the Network, this Host, or this platform. No endorsement or opposition implied!The show is for general information and entertainment, and everything should be taken with a grain of salt! Get full access to HAKE at thehakereport.substack.com/subscribe

This week, we're revisiting a favorite conversation from this past year - Lynyrd Skynyrd founding member and lead guitarist Rickey Medlocke joins Jay Jay this week on the podcast! Jay Jay & Rickey's history goes as far back as Twisted Sister does - to 1973 - and they've remained friends ever since. Rickey is best known as being the frontman & guitarist for the band Blackfoot, as well as an original member of Lynyrd Skynyrd. He's of Lakota Sioux and Cherokee ancestry, and was inducted into the Native American Music Hall of Fame in 2008. He's heavily involved in supporting the Missing and Murdered Indigenous Women (MMIW) Movement, and national efforts to end all violence against American Indian, Alaska Native and Native Hawaiian women, which you can learn more about via the links below:www.niwrc.orgwww.rickeymedlocke.com/never-run-out-of-roadTune in to hear all about Jay Jay & Rickey's deep history that goes back over 50 years, as Rickey discusses how he's been one of the faces of Southern Rock for decades, and set the standard for the genre.Don't miss this conversation, only on The Jay Jay French Connection: Beyond the Music!A special thank you to our new sponsors, Dimarzio Pickups and Tonequest Report.Produced & Edited by Matthew Mallinger

About Jacob Butler Jacob Butler is a member of the Salt River Pima Maricopa Indian Community and was elected to the SRPMIC Tribal Council in 2022. He is Onk Akimel O'Odham and has lived within his community his entire life. Councilman Butler is the District A Representative. Councilmember Butler has worked for his community for the past 20 years. He previously worked as the Cultural Resource Specialist and was the primary contact for the Section 106 government to government Consultation for the tribe and has worked with many indigenous communities across the country during his time as the Community Garden Coordinator. Councilman Butler is a strong advocate of supporting and maintaining ancestral lands of the Onk Akimel O'Odham and strongly supports representation of indigenous people. Councilmember Butler is currently serving as Chair of the Non-profit Organization Native Seed Search and is a board member of the Friends of Pueblo Grande Auxiliary. Councilman Butler has also been appointed to serve on Salt River Fields Board and Salt River DEVCO boards. Councilmember Butler is also an avid artist. He practices the O'odham tradition of shell-etching and has participated in a number of events and galleries around the world, including (but not limited to): Prehistoric Collectors Gallery of the Southwest Potters, SRPMIC Huhugam Ki Museum, Arizona Heard Museum, Smithsonian Institute National Museum of American Indian video, wall art panel for the Casa Grande Ruins National Monument, wall art panel at the Odysea Aquarium, Gateway Airport traditional tools and shell, Great Wolf Lodge, Hayden House Rehabilitation Project, Pueblo Grand Museum, Huhugam Heritage Center. In 2018, Councilman Butler presented Colorado Rockies player, Ian Desmond with his personal fielding glove that was designed to represent the culture of the Akimel O'odham as a way to maintain and honor the unique connection and relationship the Colorado Rockies have established with the Salt River Pima-Maricopa Indian Community. Episode Notes 10:01 Lesson 1: Know Your Worth 15:36 Lesson 2:  Stand Behind Your Principles Unless They Conflict with a Greater Value 20:26 Lesson 3:  Engage the World 24:09 Lesson 4: Invest in Lasting Impact 30:23 Lesson 5:  Address Issues with Solutions, Not Complaints 32:16 Lesson 6:  Don't Wait for Change 36:57 Lesson 7:  Address Conflict Analytically to Find Common Ground 41:12 Lesson 8: Don't Let Fear Limit What You Can Do 46:46 Lesson 9: Follow Through, But Know When to Ask for Help 50:14 Lesson 10:  The Greatest Change I Can Affect is My Own  

In the Twentieth Century, Chicago's Midway Airport had a sign that read “Crossroads of the World,” and during its heyday Midway literally was the aviation center of the world.  From a historical perspective the same has been true for Chicago reaching back a century earlier as a critical hub of the railroads, during the Industrial Age as a center for trade and manufacturing, and for centuries before a meeting place for uncounted generations of Native Americans.   The geographic reality was that where the Chicago river and estuaries of the Chicago region meet the southwest corner of Lake Michigan attracted indigenous peoples, Potawatomi, Miami, Anishinaabeg, Ho-Chunk, or Sauk and assuredly others portaging the divide, arriving by canoe or on foot.  Sometimes they stayed for a while or moved with the migration of the game and seasonal changes. Hence this place called Chicago despite the low lying, swampy, muddy, and unattractive ground due to it's elemental location and convenient waterways has continued for centuries to be a key to the continent. This juxtaposition has spawned innumerable books on Chicago. In this episode we talk with author and Associate Professor of History John William Nelson Ph.D. about his recently published book Muddy Ground; Native Peoples, Chicago's Portage, and the Transformation of a Continent. This exhaustive history underpinned by impressive research re-enforces the basic fact that geography frequently dictates the destiny of an area and out of this meeting place and important key transportation link to the continent this muddy ground eventually gave rise to a mighty city.  Dr. Nelson's book brings important new insights and a fresh perspective on the Canon of portage history for Chicago to offer the reader a fresh perspective of the region and its importance for Native Americans and foundational story of Chicago's origin and settlement. Links to Research and Historic Sources: The book, The Middle Ground: Indians, Empires, and Republics in the Great Lakes Region, 1650–1815, (Studies in North American Indian History), by Richard White (2010) Explore the "Life of Gurdon Saltonstall Hubbard" on the Chicago Portage website The book, The Autobiography of Gurdon Saltonstall Hubbard, by Gurdon Hubbard (1912) The 1928 map of The location of the Chicago portage route of the seventeenth century by Robert Knight and Lucius H. Zeuch on the Chicago Portage website Wikipedia biography of Frederick Jackson Turner, (1861-1932) Historian -- originator of the theory of the American frontier as a culture Archer Butler Hulbert (1873-1933) during his lifetime created and collected an amazing depth history and research most notably the 16 volume set entitled the Historic Highways of America University of Houston, Cullen College of Engineering website, "The Indian Canoe" by John Leinhart Wikipedia webpage on Pays d'en Haut - literally a French phrase translating to, "Upper Country" James H. Merrill, Ph.D. - a professor of history at Vasser College is the foremost expert on the interactions between colonialists and American Indians in early American history, and scholars agree Merrell's work has helped shape the contemporary study of American Indian and early American history. "Pierre Margry Collection" translations at the Burton Historical Collection of the Detroit Public Library of early accounts and research from the Paris Archives by French historian Pierre Margry (1818-1894) The Jesuit Relations and Allied Documents, Edited by Reuben Gold Thwaites Past Windy City Historians Podcast referenced in this episode: Episode One: Who Was First? Episode 2: The Place Called Chicagoua Episode 3: Urbs in Horto?

"It shouldn't be that hard" says our guest. Americans first recognized Indians as tribes and as nations, at least at a national level. North America's indigenous peoples had government and effective government before european arrival. Returning to that model of self government should therefore be an answer to today's challenges. American Indian history is the topic of discussion in this interview with Professor Adam Crepelle at Loyola University Chicago School of Law. He is the author of "Becoming Nations Again." Learn more about your ad choices. Visit megaphone.fm/adchoices

Hit the road—and the stacks—with literary powerhouses Tommy Orange (Wandering Stars and Pulitzer Prize finalist There There) and Kaveh Akbar (National Book Award finalist Martyr!). The two best friends pulled over during their joint book tour to share their favorite indie bookshops, rising Western writers, and unconventional creative sanctuaries, including a Los Angeles spa where Kaveh's imagination flows.  Part literary love letter, part buddy comedy, this episode is jam-packed with engrossing settings and memorable characters, including Tommy's unsung (but still heroic) hometown of Oakland, California; Seattle's charming poetry bookstore, where Kaveh tied the knot; and Jack London's not-so-friendly ghost.  Bookstores we'll browse in this episode: - Marcus Books, Oakland, California (Tommy's favorite bookstore in Oakland) - Open Books, Seattle, Washington (poetry-only bookstore where Kaveh got married) - Elliott Bay Book Company, Seattle, Washington (a massive bookstore where Kaveh had a public reading the night before his wedding) - Changing Hands Bookstore, Tempe and Phoenix, Arizona (host Michelle's favorite local bookstore) - Powell's Books, Portland, Oregon - Sausalito Books by the Bay, Sausalito, California - Underground Books, Sacramento, California Books Tommy Orange and Kaveh Akbar recommend: - The Thousand Crimes of Ming Tsu by Tom Lin - Bad Indians: A Tribal Memoir by Deborah A. Miranda  - We Survived the Night by Julian Brave NoiseCat - A Heartbreaking Work of Staggering Genius and The Circle by Dave Eggers  Guests: Tommy Orange writes fiction that hits “like a thunderclap.” An enrolled member of the Cheyenne and Arapaho tribes of Oklahoma, he was born and raised in Oakland, California, and his urban Indigenous identity pulses through his work. His debut novel, There There, became an instant classic for its unflinching, kaleidoscopic portrayal of contemporary American Indian life, earning it a spot as a Pulitzer Prize finalist and winning the American Book Award. His much-anticipated second novel, Wandering Stars, expands the story of There There's characters and traces the impact of U.S. violence on Native lives across generations. Tommy is known for his lyrical style, sharp cultural insight, and generous heart—on and off the page. He currently lives with his wife and two sons in Oakland, where he's working on new projects that further challenge and broaden the literary landscape. Kaveh Akbar is a literary alchemist who conjures poetry that's equal parts mystic, ecstatic, and searingly honest. Born in Tehran and raised in the American Midwest, he's the author of two acclaimed poetry collections—Calling a Wolf a Wolf and Pilgrim Bell—and editor of The Penguin Book of Spiritual Verse: 110 Poets on the Divine. Kaveh's words have lit up the pages of the New Yorker, the New York Times, the Paris Review, and The Best American Poetry. He's known for asking the big questions—about addiction, grace, and what it means to be fully alive. His debut novel, Martyr!, a finalist for the National Book Award, is a propulsive, wildly original story about art, faith, and the ghosts who follow us. He lives with his spouse in Iowa City, and is the Director of the English and Creative Writing Major at the prestigious University of Iowa.

Although this album was the fourth  Elton John studio album, it was also the third album released in 1971.  John had released a film soundtrack album and a live album previously in the year.  Madman Across the Water is a more progressive album than his previous outings, containing nine tracks with all but the final track exceeding four minutes.  Elton John also had Yes keyboardist Rick Wakeman sit in on the sessions for two of the tracks, playing Hammond organ.  Although it went to number 8 on the US Billboard 200 chart, it did not do as well in his native UK.  The mediocre results in England may be partly explained by the song lengths not fitting nicely into the 3-minute span typical of singles.  Nevertheless, the album contains two singles which would prove to be amongst John's greatest hits. Contemporary critics had mixed reactions to the prog rock bent of the album, with some finding the lyrics confusing and the album as a whole too deep for new fans.  As with much of the discography of music icons like Elton John, reviews would trend more positive over time. Madman Across the Water finds Elton John on the cusp of his ascent to superstardom, when his next several albums would trend towards a glam rock approach and would start regularly topping the charts.Original host Brian Dickhute returns to "What the Riff" studios to help us finish off our podcast series focusing on the Months from 1965 to 1995. Tiny DancerThe lead off track takes its inspiration from two places.  Generally, it is inspired by the spirit of the women Bernie Taupin met in California, and how their styles contrasted with those in the U.K at the time.  More specifically it references Maxine Feibelman, who really was the "seamstress for the band," and supported John's elaborate stage costume style.  Feibelman and Taupin were married in March 1971, with Elton John serving as best man.LevonThe first single from the album tells the story of Levon, a man who is successful in the family business, but trapped in his lifestyle.  "Levon wears his war wound like a crown."  This symphonic piece uses a backing orchestra written, arranged, and conducted by Paul Buckmaster.  Madman Across the WaterThe title track to the album was originally supposed to be a track on John's previous studio album, but it was rearranged for this album.  The lyrics are about a man in a coastal mental institution who doesn't know if he belongs there or not.  Many have speculated that Taupin wrote this about then President Richard Nixon, speculation to which Taupin responds, "That is genius.  I could never have thought of that."Indian SunsetThe story about an American Indian warrior on the verge of defeat was inspired by Frederic Remington painting and/or a visit that Bernie Taupin paid to a reservation.  John has stated that the song is not a protest song, but a story.  The opening acapella verse sets the wistful tone of the rest of the song. ENTERTAINMENT TRACK:Main theme from the children's television series “Electric Company""Hey you guys!"  This children's educational show debuted in 1971.   STAFF PICKS:Uncle Albert/Admiral Halsey by Paul and Linda McCartneyBruce begins the staff picks with a song from "Ram," the only album attributed to Paul and Linda McCartney.  It reached number 1 on the Billboard Hot 100 in September 1971, making it the first post-Beatles McCartney single to top the US charts.  It is actually a compilation of several song fragments assembled by engineer Eirik Wangberg.  The lyric "hands across the water/heads across the sky" refers to Linda and Paul being American and British.Rain Dance by the Guess WhoRob brings us a song penned by Burton Cummings and Kurt Winter which was the lead-off track from the Guess Who's eighth studio album, "So Long, Bannatyne."  Randy Bachman had departed the band by this time.  Many of the lyrics reference landmarks or businesses in their native Winnipeg, Canada.  You Say It by Al GreenWayne's staff pick is a fusion of funk and soul off Al Green's third studio album.  Green got his start at the age of nine in a gospel quartet. The lyrics from this song discuss the difficulties a guy has in picking up the phone to call his girl.  Al Green became a minister in 1976 and returned to gospel music in the mid-80's.I'd Love to Change the World by Ten Years AfterLynch features a song that is the sole top-40 single from the British blues rock group in the U.S., peaking at number 40 on the Billboard Hot 100.  The lyrics express the frustration of the counter culture movement in wanting to change the world, but realizing that solutions are harder to reach than thought.Gypsys, Tramps and Thieves by CherBrian finishes out the episode with a story from Cher. The lyrics are told from the perspective of a Gypsy girl born to a dancer in a traveling show.  When she is 16, she becomes pregnant from a young stranger who runs off, leaving her to raise a baby girl in the same situation as her mother raised her. Thanks for listening to “What the Riff?!?” NOTE: To adjust the loudness of the music or voices, you may adjust the balance on your device. VOICES are stronger in the LEFT channel, and MUSIC is stronger on the RIGHT channel.Please follow us on Facebook https://www.facebook.com/whattheriffpodcast/, and message or email us with what you'd like to hear, what you think of the show, and any rock-worthy memes we can share.Of course we'd love for you to rate the show in your podcast platform!**NOTE: What the Riff?!? does not own the rights to any of these songs and we neither sell, nor profit from them. We share them so you can learn about them and purchase them for your own collections.

Bigfoot Stalks American IndianGrowing up in a Native American community, the narrator was taught about Bigfoot as a fundamental part of life, akin to basic safety lessons. This cultural knowledge emphasized coexisting with Bigfoot by avoiding interaction, a practice rooted in an unspoken agreement to mutual non-interference. As a high school senior living in a rural, wooded area, the narrator experienced a chilling encounter one night while walking home. They detected bipedal steps pacing them in the dark, a presence that became more assertive as it deliberately made louder noises. Using a passing vehicle's headlights as a distraction, the narrator sprinted to escape, only to hear a tree limb snap loudly ahead, signaling Bigfoot's dominance and control over the territory. The encounter profoundly impacted the narrator, reinforcing the Native perspective of Bigfoot as a powerful, sentient being that communicates through energy and actions, much like humans. The broken limb was a deliberate statement of superiority, reminding the narrator of their vulnerability in Bigfoot's domain. This experience, described as more intimidating than facing a bear or wolf, underscored the Native understanding of navigating Bigfoot's territory with respect, akin to passing through a gang-controlled area where one is seen but allowed to pass unharmed by choice. The narrator reflects on this event as a humbling lesson in coexistence, highlighting the creature's ability to assert its presence without direct confrontation.Join my Supporters Club for $4.99 per month for exclusive stories:https://www.spreaker.com/podcast/what-if-it-s-true-podcast--5445587/support

Full 3 hr episode on Patreon Part III of the non-cybernetics series focused on the little explored contributions of American Indian knowledge systems to the development of computation and algorithms. Mickey Newbury and songwriting, Navajo code-talkers during WWI/WWII, variations in native dialect, coyotes and stardust, sustaining genetic diversity, tricksters and their influence on probability studies, AIM takeover of the Fairchild semiconductor plant, indigenous anarchy and post-politics, Claude Shannon-Weaver method applied to Ojibwe scrolls, The Iroquois Confederacy as a model for the US constitution: symbolism of the arrows, the suspicious rise of Global Village Coffeehouse and tribal aesthetics in the early 90's, the vanishing native, the phrase “standing on business”, KB's postcard snail mail network, Marcel Mauss, Bataille, and the potlatch economy as a precursor to the feedback network, biodiversity in agriculture, multi-colored corn harvests, + more

Brando’s father is an American Indian incarcerated political activist. Or is he? His mother tells a lot of stories. It’s almost impossible to know what’s true and what isn’t.See omnystudio.com/listener for privacy information.

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