Podcasts about american indian studies

This Heritage Voices episode features a few members of a session from the 2024 Theoretical Archaeology Group meeting in Santa Fe. Today's guests included Dr. Lindsay Montgomery (Associate Professor of Anthropology and Indigenous Studies at the University of Toronto St. George campus), Dr. Kalani Heinz (Assistant Professor of American Indian Studies at California State University Northridge), and Dusti Bridges (Ph.D. Student in Anthropology at Cornell University). We talked about some of the ways their session and the TAG Santa Fe meeting took some different approaches than other conferences and sessions. The three of them then broke down the concept of Indigenous Futurities for Jessica and showed how this concept shows up in different ways across the work that the three of them do. For those of you who are educators, discussions of working with students are also woven throughout this conversation.LinksHeritage Voices on the APNNorth American Theoretical Archaeology Group (TAG) Previous Meetings websiteDr. Laura Harjo's Spiral to the Stars bookPIEAM Museum in Long Beach, CAHayden Haynes' (Dusti Bridge's Colleague) Carvings WebsiteStory maps of Alternative Histories of American History (created by Dr. Kalani's Students)Dusti Bridges' Cornell Academic PageCalifornia State University Northridge American Indian Studies Faculty Page with Dr. Kalani Heinz BioDr. Lindsay Montgomery's Professional Website‘We're in the Midst of an Authoritarian Takeover'Archaeology, Heritage, and Reactionary Populism (Cultural Heritage Studies) (Volume edited by Randall McGuire and Alfredo González-Ruibal, with contributions from Dr. Lindsay Montgomery)ContactJessicaJessica@livingheritageanthropology.org@livingheritageAArchPodNetAPN Website: https://www.archpodnet.comAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetTee Public StoreAffiliatesMotion

This Heritage Voices episode features a few members of a session from the 2024 Theoretical Archaeology Group meeting in Santa Fe. Today's guests included Dr. Lindsay Montgomery (Associate Professor of Anthropology and Indigenous Studies at the University of Toronto St. George campus), Dr. Kalani Heinz (Assistant Professor of American Indian Studies at California State University Northridge), and Dusti Bridges (Ph.D. Student in Anthropology at Cornell University). We talked about some of the ways their session and the TAG Santa Fe meeting took some different approaches than other conferences and sessions. The three of them then broke down the concept of Indigenous Futurities for Jessica and showed how this concept shows up in different ways across the work that the three of them do. For those of you who are educators, discussions of working with students are also woven throughout this conversation.LinksHeritage Voices on the APNNorth American Theoretical Archaeology Group (TAG) Previous Meetings websiteDr. Laura Harjo's Spiral to the Stars bookPIEAM Museum in Long Beach, CAHayden Haynes' (Dusti Bridge's Colleague) Carvings WebsiteStory maps of Alternative Histories of American History (created by Dr. Kalani's Students)Dusti Bridges' Cornell Academic PageCalifornia State University Northridge American Indian Studies Faculty Page with Dr. Kalani Heinz BioDr. Lindsay Montgomery's Professional Website‘We're in the Midst of an Authoritarian Takeover'Archaeology, Heritage, and Reactionary Populism (Cultural Heritage Studies) (Volume edited by Randall McGuire and Alfredo González-Ruibal, with contributions from Dr. Lindsay Montgomery)ContactJessicaJessica@livingheritageanthropology.org@livingheritageAArchPodNetAPN Website: https://www.archpodnet.comAPN on Facebook: https://www.facebook.com/archpodnetAPN on Twitter: https://www.twitter.com/archpodnetAPN on Instagram: https://www.instagram.com/archpodnetTee Public StoreAffiliatesMotion

In this episode, Dr. Farina King is joined by Dr. Gavin A. Healey, a contributing author of COVID-19 in Indian Country and Assistant Professor of Anthropology and Applied Indigenous Studies at Northern Arizona University (NAU). Gavin highlights how Indigenous graffiti and muralism emerged as vital tools of community care and resistance during the COVID-19 pandemic. Drawing from his chapter, “Native American Graffiti and Aerosol Muralism of the Pandemic,” Gavin addresses works by artists such as Ivan Lee (Diné), whose mural of a masked Diné woman sends a COVID-19 warning, and Jemez Pueblo artist Jaque Fragua, whose pieces amplify Indigenous sovereignty and survival. Photographer Kayla Jackson's documentation of pandemic murals adds another dimension to the discussion. Gavin reflects on how these public art forms became acts of visual sovereignty, cultural expression, and collective healing in Indian Country, "demistifying" aerosol muralism.Gavin A. Healey holds an interdisciplinary Ph.D. in American Indian Studies from the University of Arizona with an emphasis in Native Art and public art. His expertise in community-based participatory research and mixed method design aspires to provide agency to individual and community voices with a focus on Native graffiti muralism. This work with collaborators focuses on Native art and Native public art as dialectics of place-making and Native sovereignty. Coupled with his universities' duties, Gavin has spent his career working with Native artists and communities, urban and reservation, as an artist assistant on public murals, curator of museum and gallery exhibitions, and a conscientious ally in community wellbeing. His doctoral research produced the first empirical data collected on Native public art through public surveying. He is working on a forthcoming edited volume with Indigenous artists.Resources:Gavin A. Healey, “Native American Graffiti and Aerosol Muralism of the Pandemic: Alternative Messaging of Community Well-Being,” in COVID-19 in Indian Country: Native American Memories and Experiences of the Pandemic, eds. Farina King and Wade Davies (Palgrave Macmillan, 2024).Gavin Alexander Healey, NAU Directory WebpageMural by Navajo graffiti artist, Ivan Lee in COVID-19 archive.Jaque Fragua (Jemez Pueblo) featured on SODO Track ArtistsKayla Jackson photography, "Creative Cowboy."NAU Applied Indigenous StudiesHoka Skenandore (Oneida, Oglala Lakota, and Luiseno) artist website 

The Ancestral Science Podcast was grateful to speak with PHILIP STEVENS, San Carlos Apache, Director of American Indian Studies at the University of Idaho, about (global/Western) mathematics being like pornography or taxidermy, non-Euclidian tessellations in mesquite wood stacking, patterns of the Land, Apache ontologies, academic camouflage, and focusing on how to take care of our own garden/sphere of influence to broaden mathematical perspectives. Upon Philip's request, honoraria was gifted to someone we know that is in need. They were grateful, thank you. Remember, you can support the pod and rock some unique Indigenous Science merch at www.relationalsciencecircle.com/shop, all proceeds go towards Knowledge Keeper honoraria, following protocols, and keeping the pod going. Please like, share, follow, and rate the pod, it goes a long way to share this knowledge.Hand to Heart to Indigenous Screen Office and Bespoke Productions Hub.As always, for all you educators out there, extensive shownotes are HEREHere are some fast cool links from the episode:“A Woodcutter's Story: Perceptions and Uses of Mathematics on San Carlos Apache Reservation” (article) by Philip Stevens“‘A space for you to be who you are': an ethnographic portrait of reterritorializing Indigenous student identities” (article) by Vanessa Anthony-Stevens, Philip Stevens-Math as......arithmetic -in school math was a place to count -it was about memorization and abstract ideas, disconnect from self, culture, land, spirit ...pornography -Philip mentioned that the processes he was required to go through to understand global/western mathematics made him feel like a pornographer, because it removed all emotion and love. ...taxidermy -Learning global/western mathematics was like hunting then killing mathematics, taking its life, its spirit, its energy, then stuffing it with inanimate, unfamiliar, unrelated...materials. It is no longer a relative, no longer connected to culture, Land, ceremony, community, or spirit. Hosted on Acast. See acast.com/privacy for more information.

Why do people feel compelled to share stories? Why do we yearn to reach others with our words, beyond necessary communication? Storytelling is a vital facet of human culture and is constantly expanding as we create new ways to communicate through words, art, and tangible experience. The Department of American Indian Studies at the University of Washington hosts an annual literary and storytelling series, Sacred Breath, featuring Indigenous writers and storytellers sharing their craft in the Seattle area. Storytelling offers a spiritual connection, a sharing of sacred breath. Literature, similarly, preserves human experience and ideals. Both forms are durable and transmit power that teaches us how to live. Both storytelling and reading aloud can impact audiences through the power of presence, allowing for the experience of the transfer of sacred breath as audiences are immersed in the experience of being inside stories and works of literature. The series begins with an evening program at Town Hall Seattle featuring Arigon Starr and guest Roger Fernandes. A multitalented, multidisciplinary performer, Arigon Starr promises to deliver a mix of music, reading, art, and storytelling. Arigon Starr is an enrolled member of the Kickapoo Tribe of Oklahoma. Her father, Ken Wahpecome (Kickapoo) was a career Navy man and her mother, Ruth (Muscogee (Creek) / Cherokee / Seneca) was a graduate of Oklahoma Baptist University. Starr is a storyteller in many mediums including music, comic books, and live theater. Across her many disciplines, she brings bold characters, contemporary perspectives, and the intention of countering negative Indigenous stereotypes. Her work has been highlighted in the publications First American Art and Native Peoples, featured on the national news program PBS News Hour and on the arts blog of the National Endowment for the Arts. Visit Arigon's website to learn more. About Sacred Breath The Department of American Indian Studies at the University of Washington hosts an annual literary and storytelling series. Sacred Breath features Indigenous writers and storytellers sharing their craft in Seattle. Storytelling offers a spiritual connection, a sharing of sacred breath. Literature, similarly, preserves human experience and ideals. Both forms are durable and transmit power that teaches us how to live. Both storytelling and reading aloud can impact audiences through the power of presence, allowing for the experience of the transfer of sacred breath as audiences are immersed in the experience of being inside stories and works of literature.

On today’s episode, Daniele is sharing his views on Daoism, enlightenment, and radical kindness that bring greater understanding. Listen in as Daniele and I explore what happens when we romanticize the concept of religion and philosophy, how Daoism teaches you to get back up, and how creating his own understanding of actions and philosophy led to less anxiety and greater peace. Daniele Bolelli is a writer, martial artist, and university professor. He was born in Italy and currently lives in Los Angeles. His first solo book, "La Tenera Arte del Guerriero," was published when Bolelli was 22 years old. This work, which is a philosophical exploration of martial arts, went on to become a cult classic in Italy even outside the confines of martial arts circles. His second book entitled "iGod: Istruzioni per l’Uso di una Religione Fai da Te" was published in Italy in 2011. This wild ride through comparative religion will be released in the United States in early 2013. Bolelli’s third book, "50 Things You’re Not Supposed To Know: Religion," was published in the United States in December 2011. Some of the most influential thinkers to have affected his world view include Tom Robbins, Friedrich Nietzsche, Ikkyu Sojun, Thomas Paine, Henry David Thoreau, Lao Tzu, and Heraclitus. After graduating from UCLA with a B.A. in Anthropology, and earning graduate degrees at UCLA (in American Indian Studies) and CSULB (History), Bolelli began teaching at several colleges in Southern California. Bolelli was featured in "I Am Bruce Lee" which broke Spike TV’s rating record for documentaries. He has appeared as a guest on popular podcasts such as Duncan Trussell’s, Adam Carolla’s, and Joe Rogan’s. You can learn more about Daniele at http://www.danielebolelli.com/ Learn more about the gift of Adversity and my mission to help my fellow humans create a better world by heading to www.marcusaureliusanderson.com. There you can take action by joining my ANV inner circle to get exclusive content and information.See omnystudio.com/listener for privacy information.

Cheryl Redhorse Bennett, former assistant professor in American Indian Studies and expert on hate crimes and violence against Native Americans, joins the podcast to discuss her book "Our Fight Has Just Begun: Hate Crimes and Justice in Native America." She shares about the hate crimes in Farmington, New Mexico that informed her research, how the Navajo Nation pursues justice when the white legal system fails them, and how violence in reservation border towns dates back to initial settler colonial violence that resulted in mass deaths and displacement of indigenous people.To support the podcast, join the Patreon and get access to the #litreview, a bookclub for Cachimbonas: https://patreon.com/radiocachimbona?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLinkFollow @RadioCachimbona on Instagram, X, and Facebook

Tory Johnston is an enrolled member of the Quinault Indian Nation and a lecturer in American Indian Studies at the University of Washington. He grew up in the Quinault Indian reservation on the Washington coast with a love for music, whether it was the loud guitar riffs of Metallica or the jazz improvisation of Thelonious Monk.  In 2023, with no prior experience as a radio DJ, he applied to work on a new show Seattle radio station KEXP was launching that appealed to his academic and personal explorations of Indigenous music. He got the job and is today the co-host and DJ of “Sounds of Survivance.” Airing on Mondays, each episode exposes listeners to artists spanning musical continents and styles, from classical piano compositions by Navajo musician Connor Chee to thrash metal songs performed by New Zealand band Alien Weaponry in English and Te reo Māori. Johnston joins us to talk about the show’s eclectic catalog and what’s currently on his music playlist.

Jessi Sands is a multidisciplinary artist who uses different mediums such as painting, ceramics, and mixed media to explore how the intersectionality of their multiracial identity influences their roles as an Indigenous parent, queer person, and land steward.Jessi grew up in Oklahoma on the Cherokee reservation and on their Mvskokereservation where they currently live in Tulsa, OK. They received their Associates of Arts Degree from Tulsa Community College in 2021. They received their Bachelor of Fine Arts Degree with minors in American Indian Studies, Pre-Art Therapy, and Art History from Oklahoma State University in 2024. While attending OSU they received several scholarships, the most notable being the Dana, Lisa, and Chris Tiger Scholarship and the Jackson Narcomey Rising Artist Scholarship. Currently, Jessi is working towards receiving their MA in Art Therapy/Counseling and Ecotherapy from Southwestern College and New Earth Institute in Santa Fe, New Mexico. Their career goal is to continue as a studio artist while creating spaces for healing as an art therapist.https://www.milkycreates.comInstagram @milky.creates 

One of the greatest gifts you can give any leader is the time and money to become even more effective at the change they want to make in the world. That idea is at the heart of the Bush Fellowship.Every year, up to 30 people across Minnesota, North Dakota, South Dakota and in 23 Native nations receive this prestigious fellowship from the Bush Foundation, along with grants of up to $150,000 to pursue their own personal and professional development. The application for next year's cohort is open through Oct. 15. On Monday, MPR News host Angela Davis talked with three Bush Fellows about their work and how deepening a connection to their own culture is helping them make Minnesota a better place. Guests: Irma Márquez Trapero is a 2024 Bush Fellow and co-founder and CEO of LatinoLEAD, a nonprofit organization that is working to advance Latino Minnesotans into positions of leadership through advocacy and professional development. Michelle Goose is a 2024 Bush Fellow and an Ojibwe language instructor and faculty program coordinator for American Indian Studies at Fond du Lac Tribal and Community College in Cloquet. She is also a member of the Leech Lake Band of Ojibwe.Vayong Moua is a 2020 Bush Fellow. He is the director of racial and health equity and advocacy at Blue Cross Blue Shield of Minnesota.  Subscribe to the MPR News with Angela Davis podcast on: Apple Podcasts, Spotify or RSS.  Use the audio player above to listen to the full conversation.    

One of the greatest gifts you can give any leader is the time and money to become even more effective at the change they want to make in the world. That idea is at the heart of the Bush Fellowship.Every year, up to 30 people across Minnesota, North Dakota, South Dakota and in 23 Native nations receive this prestigious fellowship from the Bush Foundation, along with grants of up to $150,000 to pursue their own personal and professional development. The application for next year's cohort is open through Oct. 15. On Monday, MPR News host Angela Davis talked with three Bush Fellows about their work and how deepening a connection to their own culture is helping them make Minnesota a better place. Guests: Irma Márquez Trapero is a 2024 Bush Fellow and co-founder and CEO of LatinoLEAD, a nonprofit organization that is working to advance Latino Minnesotans into positions of leadership through advocacy and professional development. Michelle Goose is a 2024 Bush Fellow and an Ojibwe language instructor and faculty program coordinator for American Indian Studies at Fond du Lac Tribal and Community College in Cloquet. She is also a member of the Leech Lake Band of Ojibwe.Vayong Moua is a 2020 Bush Fellow. He is the director of racial and health equity and advocacy at Blue Cross Blue Shield of Minnesota.  Subscribe to the MPR News with Angela Davis podcast on: Apple Podcasts, Spotify or RSS.  Use the audio player above to listen to the full conversation.    

In the first half-hour, Guest Host Anne Keala Kelly has a lively conversation with award-winning journalist, film producer and community organizer Kevin Abourezk about “Cultural Appropriation in the Era of AI,” which was inspired by Kevin's March 28, 2024 article in Indian Country Today: “Navajo word for beautiful at center or controversy.” Kevin is currently deputy managing editor of Indian Country Today and was a reporter and editor for the Lincoln Journal Star for 18 years. A member of the Rosebud Sioux Tribe, he has spent his career documenting the lives, accomplishments and tragedies of Native American people. Kevin holds a bachelor's degree in English from the University of South Dakota and a master's in journalism from the University of Nebraska at Lincoln. Read Kevin's article here: https://ictnews.org/news/navajo-word-for-beautiful-at-center-of-controversy. In the second half-hour, Keala speaks with Shannon O'Loughlin (Choctaw Nation of Oklahoma), Chief Executive and Attorney at the Association on American Indian Affairs about the new rules for the Native American Graves Protection and Repatriation Act. Shannon has been practicing law for more than 22 years and is a lecturer at Johns Hopkins University. She is a former Chief of Staff to the National Indian Gaming Commission, where she assisted in the development and implementation of national gaming policy, and oversaw the agency's public affairs, technology, compliance and finance divisions. Shannon has also served Native Country in the private sector as an attorney, leading a large national firm's Native Nations law practice group that worked to strengthen, maintain and protect sovereignty, self-determination and culture. Shannon was appointed by Secretary of the Department of the Interior, Sally Jewell to the Native American Graves Protection and Repatriation Act Review Committee in 2013, and was appointed by President Barack Obama as the first Native American to the Cultural Property Advisory Committee within the State Department in 2015; she was fired by President Trump in 2019. Shannon received a B.A. in American Indian Studies from California State University, Long Beach and joint M.A. and J.D. degrees from the University of Arizona in Indigenous Peoples Law and Policy. Production Credits: Tiokasin Ghosthorse (Lakota), Host and Executive Producer Anne Keala Kelly (Kanaka Maoli), Guest Host Liz Hill (Red Lake Ojibwe), Producer Manuel Blas, Studio Engineer, Radio Kingston Anne Keala Kelly, Audio Editor Kevin Richardson, Podcast Editor Music Selections: 1. Song Title: Tahi Roots Mix (First Voices Radio Theme Song) Artist: Moana and the Moa Hunters Album: Tahi (1993) Label: Southside Records (Australia and New Zealand) 2. Song Title: Indian in the Child Artist: Sandra Sutter Album: Cluster Stars (2018) Label: Sandra Sutter 3. Song Title: Mountain Song Artist: Sandra Sutter Album: Cluster Stars (2018) Label: Sandra Sutter (Vince Fontaine and Chris Burke-Gaffney, Producers) AKANTU INTELLIGENCE Visit Akantu Intelligence, an institute that Tiokasin founded with a mission of contextualizing original wisdom for troubled times. Go to https://akantuintelligence.org to find out more and consider joining his Patreon page at https://www.patreon.com/Ghosthorse

On today's episode, Jessica chats with Eric Pinto (Assistant Director at the Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis; Descendant of the Mississippi Band of Choctaw Indians and Pueblo of Zuni). The Buder Center is part of the Brown School of Social Work, Public Health, & Social Policy that offers the only social work program in the country with an American Indian/Alaska Native concentration. The two talk about Eric's transition from personal training to getting a Master's in Social Work and how the social work program led him to cultural projects, archaeology, and land/cultural resource protection efforts through the Buder Center. We also discuss the Buder Center's Indigenous community and Tribal Nation engagement efforts, including an ongoing trail marker tree initiative, as well as their student practicums, scholarships, and events. Additional topics that came up during our conversation include land acknowledgements, the Urban Relocation Program in the 1950s, enrollment, and blood quantum.Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/heritagevoices/85Links Heritage Voices on the APN Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis Digital Indigenous Storytelling Project Missouri Humanities Land Acknowledgement Buder Research Reports (PDFs for Indigenous Land, Peoples and History of Missouri Brief and Trail Marker Trees) Cahokia Mounds Mastadon State Historic Site For more links head to: https://www.archpodnet.com/heritagevoices/85Contact JessicaJessica@livingheritageanthropology.org@livingheritageA@LivingHeritageResearchCouncilArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Motion Liquid I.V.Ready to shop better hydration, use my special link https://zen.ai/heritagevoices to save 20% off anything you order.

On today's episode, Jessica chats with Eric Pinto (Assistant Director at the Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis; Descendant of the Mississippi Band of Choctaw Indians and Pueblo of Zuni). The Buder Center is part of the Brown School of Social Work, Public Health, & Social Policy that offers the only social work program in the country with an American Indian/Alaska Native concentration. The two talk about Eric's transition from personal training to getting a Master's in Social Work and how the social work program led him to cultural projects, archaeology, and land/cultural resource protection efforts through the Buder Center. We also discuss the Buder Center's Indigenous community and Tribal Nation engagement efforts, including an ongoing trail marker tree initiative, as well as their student practicums, scholarships, and events. Additional topics that came up during our conversation include land acknowledgements, the Urban Relocation Program in the 1950s, enrollment, and blood quantum.Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/heritagevoices/85Links Heritage Voices on the APN Kathryn M. Buder Center for American Indian studies at Washington University in St. Louis Digital Indigenous Storytelling Project Missouri Humanities Land Acknowledgement Buder Research Reports (PDFs for Indigenous Land, Peoples and History of Missouri Brief and Trail Marker Trees) Cahokia Mounds Mastadon State Historic Site For more links head to: https://www.archpodnet.com/heritagevoices/85Contact Jessica Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Motion Liquid I.V. Ready to shop better hydration, use my special link https://zen.ai/heritagevoices to save 20% off anything you order.

From MPR News, Art Hounds are members of the Minnesota arts community who look beyond their own work to highlight what's exciting in local art.Want to be an Art Hound? Submit here.Click here.https://podcasts.apple.com/us/podcast/art-hounds/id525807829Future stars shineExperience the talent and dedication of tomorrow's musical stars at the Schubert Club student scholarship competition winners' recital.Aimée Baxter of St. Paul loves the arts, and one of her favorite concerts of the year is “Musicians on the Rise – Competition Winners Recital.” Over 200 high school and college students compete in 15 categories that include piano, strings, voice, guitar, brass and woodwinds for scholarships to support their musical education. The winners (listed here) perform this Saturday at 1 p.m. at the Ordway in St Paul. The concert is free. “It is truly a gem,” says Baxter. “The wide range of musicians that are playing and the skill of these young people — it just blows you away, and you feel like you're kind of finding out about somebody before they really hit it big.” Weaving awareness"Making Climate Change Visible" by Carolyn Halliday uses the unique medium of knitted wire to create a powerful commentary on our environment and the impacts of climate change.Twin Cities fiber artist Amy Usdin recommends a visit to the Kolman & Reeb Gallery in northeast Minneapolis for a textile exhibit, “Making Climate Change Visible.”Halliday's exhibit of knitted wire draws you in with a large, central piece of brilliant blue that recalls how blue the skies were without traffic during the pandemic lockdown. Other pieces recall skies gray with wildfire smoke from the summer of 2023, as well as the paradoxically beautiful sunsets that occur on smokey evenings. Usdin calls Halliday's use of color “exceptional and unique in wire knitting.” There is an artist reception Saturday at 7 p.m., and a music and dance performance in the space on Thursday, May 2 at 6 p.m., followed by an artist talk. The exhibit runs through May 11. Celebrating Native fashion"Celebrating Native American Fashion" illuminates the rich tapestry of Indigenous design, featuring community members as models, many of whom will present their own creations.Jill Doefler is the department head of American Indian Studies at the University of Minnesota, Duluth. She says contemporary Native fashion is having a moment right now, and she's thrilled that there will be a Native American fashion show at the Tweed Museum on campus this Saturday from 12-2 p.m. The models include some 25-30 community members, many displaying clothing they have made, including jingle dresses, ribbons skirts, applique and bandolier bags.  Doerfler says it's an inclusive show — all are welcome to attend and encouraged to wear their own Native American fashions that they have made or bought. The event is free, with refreshments to follow. A surprise special guest is scheduled to attend the event. Doerfler highly recommends continuing your visit with a tour through the Tweed Museum's art exhibits while you're there. The three co-sponsors for “Celebrating Native American Fashion” are the Tweed Museum of Art, the American Indian Housing Organization (AICHO) and the McKnight Foundation. Recently, AICHO held workshops teaching how to make ribbon skirts, and Doerfler expects some of those participants will be strutting down the runway. 

Myron Johnson of Minneapolis, former artistic director for Ballet of the Dolls, recommends “The Conference of the Birds” from Zorongo Flamenco Dance Theatre. The dance piece is based on an epic poem by 12th-century Persian mystic Farīd al-DīnʿAṭṭār.“It's been performed and created by one of my absolute favorite artists in this community, Susana di Palma,” Johnson said. “I can't imagine anyone taking this story and doing an interpretation any better than Susana and her live musicians and singers and flamenco dancers and original music.”“The Conference of the Birds” plays Feb. 10-11 at the Cowles Center in Minneapolis.Minneapolis resident Mary Thomas is an art historian and arts administrator. She is looking forward to “In the Middle of Somewhere,” an exhibit by artist Martin Gonzales.An alum of the University of Minnesota's art department, Gonzales is based in Massachusetts. Thomas sees Gonzales “grappling with questions of how he takes up space and how he can occupy space in different ways.” “The sculptures are a way to think through and meditate on some of those questions through his own life and his own experience,” Thomas said.The exhibit is on display at the Silverwood Park Visitor Center in St. Anthony through Feb. 29. Linda LeGarde Grover, a member of the Bois Forte Band of Chippewa in northern Minnesota, is a professor emeritus of American Indian Studies at the University of Minnesota Duluth. She's very pleased to recommend the Indigenous Writer Series at AICHO in Duluth. The series features Indigenous writers from around the region. “Some of them will actually have drawings for some of their books, and the community will get to listen to them, ask questions of them and especially hear them talking about their writing,” Grover said. The event Saturday will include authors Tashia Hart of Red Lake Nation and Staci L. Drouillard of Grand Portage Band of Lake Superior Chippewa, from 2-4 p.m. at the Dr. Robert Powless Cultural Center in Duluth.

Historian Brenda J. Child stares at a buttery yellow sky framed by converging treelines reflected upon a lake. The scene is a painting by Duluth-based artist Jonathan Thunder and it's called “On the Grave of the Giant.” Below the sky's glow is a couple harvesting wild rice from a canoe. On the lake bottom are the skeletal remains of Paul Bunyan and Babe the Blue Ox.The painting is on public view for the first time as part of the new exhibition “Dreaming Our Futures: Ojibwe and Očhéthi Šakówiŋ Artists and Knowledge Keepers” at the Katherine E. Nash Gallery at the University of Minnesota. Child is a Northrop Professor of American Studies and former chair of the Departments of American Studies and the Department of American Indian Studies, co-curated the exhibition with gallery director Howard Oransky. It features paintings by 29 mid-century and contemporary Ojibwe and Očhéthi Šakówiŋ (Dakota and Lakota) artists from, or connected to, the region. It is the inaugural exhibition of the George Morrison Center for Indigenous Arts, an “interdepartmental study center to support the creation, presentation and interpretation of Indigenous art in all its forms.” Child is the founder of the new center, which was sparked by the success of the 2016 Nash gallery exhibition that she curated, “Singing Our History: People and Places of the Red Lake Nation.” The center is named in honor of the internationally renowned abstract expressionist, a member of the Grand Portage Ojibwe from Minnesota, who died in 2000. Morrison also taught art at the University of Minnesota in the 1970s and 1980s.“We tend to think in Minnesota, ‘Oh, George Morrison. He's like a local guy who's done well in the art world,'” Child says. “But he's a very important figure in American abstract expressionism.”Back in the gallery, Child is focused on that yellow sky. “What I really like about this work, and I wouldn't have known this unless Jonathan had told me,” Child begins. She pauses and walks to the opposite gallery wall, which features a string of paintings by the famous mid-century painter Patrick DesJarlait. Like Child and Thunder, DesJarlait was from the Red Lake Nation in northern Minnesota. DesJarlait is one of their heroes, she says.In addition to paintings like “Red Lake Fisherman” (also on view), DesJarlait is also famous for his 1950s redesign of the Land O'Lakes maiden, adding an Ojibwe floral pattern to her attire. “So Jonathan's nod to Patrick is the bright butter yellow that he used in this painting,” Child says. Over the phone from his Duluth studio, Thunder says Land O'Lakes discontinued DesJarlait's design, and the maiden, in 2020, soon before he began working on the painting in 2021.“With the yellow sky in that painting and the two points of land that come together, that's obviously a nod to the Land O'Lakes butter box,” Thunder says. “From what I understand, the two points of land that come together, they can be seen in Red Lake where the upper and lower Red Lake kind of join.”That year, Thunder had gone to see the Red Lake vista.“It was like seeing a cartoon come to life or something,” Thunder says. “It's very much a tribally significant image with or without the butter maiden.”Thunder says the painting was also inspired by the time when he and his wife decided to learn how to harvest wild rice around Walker, Minn. In the painting, a pipeline takes the shape of a tentacle reaching into the canoe above the watery grave of Bunyan and Babe.“At the time, the Line Three protests were happening across Minnesota and I was starting to see some of the division it was creating in the communities there,” Thunder explains. ”You see statues of Paul Bunyan kind of littered throughout the landscape, which is significant of a time when they were coming through clearing forests. Paul Bunyan was the noble face of that cause. In the wake of all that, it's nice to see that people can still go out and rice and practice those traditional ways.”Thunder says he's excited to be placed in the gallery next to DesJarlait, an artist “I've seen my whole life.” He adds that, when he was growing up in the Twin Cities, he used to play basketball at the Minneapolis American Indian Center. It was there he discovered the 94-foot-long wood mural “Turning the Feather Around” that Morrison created in 1974 (and which was recently restored and reinstalled).“That's a huge development for the campus,” Thunder says of the new center.“Dreaming Our Futures” is a web of these overt and covert dialogues and relationships between artworks, artists and generations.On view, of course, are the abstracted rainbow-colored canvases of Morrison himself, as well as the paintings of other blue chip artists such as Dyani White Hawk, Frank Big Bear, Jim Denomie, Oscar Howe and Andrea Carlson.“This exhibit shows the history of American Indian art, fine art, in the United States and where it's been in the last half-century, especially with Howe, Morrison and DesJarlait,” Child explains.“Dreaming Our Futures” acts as an important marker in time, too: Fifty years ago, Morrison, DesJarlait and Howe participated in an exhibition of contemporary Indian painting in Washington, D.C.Child says that “Dreaming Our Futures” also shows how contemporary artists “have been very influenced by those foundational figures.”These include artists like Thunder and Dakota artist Holly Young, of Bismarck, N.D. Young uses the mediums of beadwork, quillwork, and ledger art, an art form that originated in cave and hide painting that has evolved to also use parchment and actual historical “ledger” documents as a canvas. Young also created the illustration for the cover of “The Seed Keeper,” the 2021 novel by Minnesota Native writer Diane Wilson, the wife of Denomie. Denomie died in 2022. Wilson wrote an essay, “Jim Denomie at Home,” for the exhibition catalog.Four of Young's ledger-style watercolor paintings are on view, featuring Native women dressed in a combination of historical regalia and contemporary attire.“A lot of what I draw is kind of based off of real life,” Young says. “I enjoy the look of the old things, but I'm also living in today's world as a contemporary artist.”Young is self-taught. Many of her artist influences — White Hawk, Bobby Wilson, Francis J. Yellow, Thomasina TopBear — have work on display in the same room. The ledger art of Yellow, a Minneapolis-based Lakota artist who died in August, hangs right next to Young's.“He was also somebody that I looked up to as a ledger artist. His work was very emotional,” Young says. “I always wanted to meet him, and I've been in the Minnesota area over the years, but we never crossed paths.”Flanking the other side of her paintings is a large spray-painted canvas by TopBear. In 2022, Young and TopBear painted a mural together in Young's hometown of Fort Yates, S.D.“I really gravitate towards Thomasina's work,” Young says. “She does a lot of nature-inspired work: Flowers, the prairie and the plant helpers, as I call them, like insects and bugs, things that I really enjoy myself.”In another room, three paintings by St. Paul figurative painter and muralist Steven Premo, of the Mille Lacs Band of Ojibwe, hang facing three surrealist and spiritual paintings by fellow Ojibwe artist Joe Geshick, who died in 2009. Premo is the husband of Child, and was a good friend of Geshick, she says. Premo inherited Geshick's easel, which Child says will be on display with a list of artists who have died in recent years. Another Minnesota Native author, Louise Erdrich, will be speaking about Geshick's art at the gallery on Feb. 4.“Each of these individuals takes their place in a lineage of Indigenous painters that stretches back centuries,” Oransky, the gallery director and curator writes in his essay, “A Vast Field of Feathers,” for the exhibition catalog. He also points to the Jeffers Petroglyphs, the 7,000-year-old sacred rock carvings Native people made in southwestern Minnesota.“This exhibition of paintings, like all the exhibitions that came before it and will come after it, beautifully and forcefully demonstrates that the need for drawn and painted images is a universal need,” Oransky writes.At the end of a gallery tour, Child pauses again, pondering the timing of the exhibition. The pandemic set back its original opening date years.“We need to show American Indian art every year and all the time,” Child says. ”But thinking as I do, as a historian, I've been thinking about the anniversary of American Indian citizenship in the United States 100 years ago.”President Calvin Coolidge signed the Indian Citizenship Act on June 2, 1924. Morrison, Howe and DesJarlait were all born years before they were legal citizens of the U.S.They were working in a different era, Child says. “And that's why I particularly wanted to include these figures like Oscar Howe, Patrick Desjarlait and George Morrison in the exhibit.” There will be “Dreaming Our Futures: Art and American Indian Citizenship, 1924 – 2024” panel discussions Feb. 2 at the Regis Center for Art.“Dreaming Our Futures” runs through March 16. The opening reception is Feb. 3 at the Regis Center for Art. Speakers include Child, Erdrich, Wilson, Minnesota Museum of Art executive director Kate Beane and Harvard professor Christopher Pexa.On Feb. 15, Patricia Marroquin Norby, the inaugural associate curator of Native American art at the New York Metropolitan Museum of Art, will read her catalog essay “Painting Medicine: George Morrison's Big Water Magic.”On March 14, artist Fern Cloud will present “The Spirit of My People: Traditional Dakota Hide Painting.”

Melissa Blind is Cree from George Gordon's First Nation in Saskatchewan. She earned her PhD in American Indian Studies from the University of Arizona.  Melissa has over a decade of experience working with Indigenous communities in Indigenous health and dementia research.  As the current Senior Research Associate on the Memory Keepers Medical Discovery Team at the University of Minnesota, Duluth campus, Melissa is focused on collaborative research to improve dementia outcomes in Indigenous and rural communities. 

“A worldview that understands indigeneity is a paradigm of regeneration, a worldview rooted in enduring values in what we call our original instructions, common themes of reciprocity, of gratitude, of responsibility, of generosity, of forgiveness, of humility, of courage, of sacrifice, and of course love. But these values are not just words, we need to live them.” Melissa NelsonIn this conversation with Melissa, we explore various facets of what she summarises in the quote above. The original instructions of indigenous knowledge are rooted in a reciprocal and relational way of being in the world, an integration of knowing and loving. The creatures of the world, with the landscape and sky, are living records preserved in oral traditions, spoken by participating in rituals and stories. We discuss the consciousness prompted by creatures and places and how that varies between different peoples, across place and time. We look at the notion of the erotic and the role of human beings within the wider ecology, and also how a synthesis between modern scientific and indigenous ways of knowing might weave together to enrich our love and, therefore, being in the world.We talked everything from eagles and turtles to love and participation.Melissa K. Nelson is a Native ecologist, writer, media-maker and Indigenous scholar-activist. She is the President/CEO of The Cultural Conservancy, which she had directed since 1993. In 2020 she joined Arizona State University as a Professor of Indigenous Sustainability, after working since 2002 as Professor of American Indian Studies at San Francisco State University.0:00 Introductions01:13 What is indigeneity?02:33 The names of tribes and nations04:27 Stories in the landscape06:06 The teaching of the eagle07:17 Relational and reciprocal worldviews10:25 Bridging worlds and the notion of love12:47 Oral cultures and universals15:01 The sun and turtles: beyond metaphor to participation25:20 The link between love and knowledge29:21 Expanding the erotic32:42 The role of human beings38:01 Science and indigenous ways of knowing

Stu Levitan's guest is UW history professor Stephen Kantrowitz, whose new book should be of special interest to those of us here in Teejop. It's Citizens of a Stolen Land: A Ho-Chunk History of the 19th Century United States from the good people at the University of North Carolina Press.If you are like most Americans with an immigrant background, you probably think citizenship is a good thing, because it confers rights and privileges. But for Native Americans in the 19th century, it was something quite different – it was a way to destroy their collectivist culture and ultimately steal their land. Until some Native peoples – notably the Ho-Chunk – figured out how to use citizenship and private property rights to reclaim land and preserve their identity. The Ho-Chunk story in the Removal Era is one of both settler/colonial violence and conquest, but also one of Ho-Chunk resistance, persistence, and return.It is a story Stephen Kantrowitz is very qualified to tell. He is the Plaenert-Bascom and Vilas Distinguished Achievement Professor of History an affiliate faculty member in American Indian Studies and Afro-American Studies, here at the University of Wisconsin-Madison, teaching courses on race, indigeneity, politics, and citizenship. His previous books are More Than Freedom: Fighting for Black Citizenship in a White Republic, 1829-1889 (Penguin, 2012) and Ben Tillman and the Reconstruction of White Supremacy (UNC Press, 2000).And of particular interest to me, he co-chaired with Dr. Floyd Rose, president of 100 Black Men of Madison, the chancellor's committee in 2018 that produced a very knowledgeable and nuanced report on KKK on campus.

Guests Linda LeGarde Grover, Ellie Shoenfeld, and Tina Higgins Wussow are all writers and poets, and today they sit down with hosts Jason and Terry to talk all about it!Ellie Shoenfeld is a Duluth writer and poet, the 2016-18 Duluth Poet Laureate, and co-founder of Duluth's Poetry Harbor alongside Pat McKinnon.Linda LeGarde Grover is a professor-emeritus of American Indian Studies at the University of Minnesota-Duluth, a member of the Bois Forte Band of Ojibwe, and award winning author of several Ojibwe novels, short stories, and poems. Her lastest book, "A Song Over Miskwaa Rapids" is available at Zenith Bookstore, next door to Wussow's Concert Cafe in West Duluth, or wherever you buy your books.Tina Higgins Wussow is a writing teacher at the University of Wisconsin-Superior, as well as a poet, curator and host of the Homegrown Music Fest Poetry Showcase, and the Writer's Salon on the third Thursday over every month at Wussow's Concert Cafe.

Professor of American Indian Studies Mishuana Goeman addresses the common misconceptions about Native American land and the ties between the land and language. Indigenous ecologist and author of Braiding Sweetgrass Robin Wall Kimmerer draws on the knowledge of Indigenous peoples and speaks to the value of living in reciprocity with the natural world. A member of the Citizen Potawatomi Nation Kimmerer explains how our relationship with the planet can improve through a better understanding and appreciation of Indigenous culture.  “Human beings are newcomers here to this earth, and our existence is entirely dependent upon the gifts of the other beings who are already here,” she says.   Mishuana Goeman (Tonawanda Band of Seneca) is a professor of Gender Studies and American Indian Studies at UCLA's Institute of Environment and Sustainability and Special Advisor to the Chancellor on Native American and Indigenous Affairs. She says Indigenous communities held strong ties to the land, and those ties varied from tribe to tribe through language, art, and song.   Robin Wall Kimmerer is a guest speaker at UC Santa Barbara's Arts and Lecture Series Tuesday November 14th at 7:30pm at Campbell Hall.  Learn more about this and other events at artsandlectures.ucsb.edu.

Stu Levitan welcomes UW history professor Stephen Kantrowitz, whose new book should be of special interest to those of us here in Teejop, it's Citizens of a Stolen Land: A Ho-Chunk History of the 19th Century United States from the good people at the University of North Carolina Press.If you are like most Americans with an immigrant background, you probably think citizenship is a good thing, because it confers rights and privileges. But for Native Americans in the 19th century, it was something quite different – it was a way to destroy their collectivist culture and ultimately steal their land. Until some Native peoples – notably the Ho-Chunk – figured out how to use citizenship and private property rights to reclaim land and preserve their identity. The Ho-Chunk story in the Removal Era is one of both settler/colonial violence and conquest, but also one of Ho-Chunk resistance, persistence, and return.It is a story Stephen Kantrowitz is very qualified to tell. He is the Plaenert-Bascom and Vilas Distinguished Achievement Professor of History at the University of Wisconsin-Madison. He is also an affiliate faculty member in American Indian Studies and Afro-American Studies at UW-Madison, where he teaches courses on race, indigeneity, politics, and citizenship. His previous books are More Than Freedom: Fighting for Black Citizenship in a White Republic, 1829-1889 (Penguin, 2012) and Ben Tillman and the Reconstruction of White Supremacy (UNC Press, 2000). And of particular interest to me, he co-chaired with Dr Floyd Rose, president of 100 Black Men of Madison, the chancellor's committee in 2018 that produced a very knowledgeable and nuanced report on KKK on campus.It's a pleasure to welcome to Madison BookBeat UW Professor Stephen Kantrowitz.

For too long, the history we've considered “America's” has really just been the history of European conquest. Ned Blackhawk argues that there is no American history without its first, indigenous inhabitants.  Blackhawk is a Professor of History and American Studies at Yale. He is the author of “Violence over the Land: Indians and Empires in the early American West,” a study of the American Great Basin that garnered half a dozen professional prizes, including the Frederick Jackson Turner Prize from the Organization of American Historians. In addition to serving in professional associations and on the editorial boards of American Quarterly and Ethnohistory, Blackhawk has led the establishment of two fellowships, one for American Indian Students to attend the Western History Association's annual conference, the other for doctoral students working on American Indian Studies dissertations at Yale named after Henry Roe Cloud.See omnystudio.com/listener for privacy information.

For Indigenous People's Day, we are replaying a conversation with Eric Stegman. Eric joins us to encourage donors to consider framing, ensuring we confidently approach talks from a place of strength. Cultural authority, hereditary knowledge, and other forms of wisdom are all on the table. Eric explains how to begin your relationship in such a way that Native communities will want to collaborate with you.Episode Highlights:Eric's journeyThe untapped potential of experts and partnerships in the Native American Nonprofit SectorThe importance of a proper approachThe problem with deficit framingErik R. Stegman Bio:Erik serves as Chief Executive Officer of Native Americans in Philanthropy, a national organization advocating for stronger and more meaningful investments by the philanthropic sector in tribal communities. Previously, he was the Executive Director for the Center for Native American Youth at the Aspen Institute. He has held positions at the Center for American Progress on their Poverty to Prosperity team, as Majority Staff Counsel for the U.S. Senate Committee on Indian Affairs, and in the Obama administration as a Policy Advisor at the U.S. Department of Education. Erik began his career in Washington, D.C., at the National Congress of American Indians Policy Research Center.He holds a J.D. from UCLA School of Law, an M.A. in American Indian Studies from UCLA's Graduate Division, and a B.A. from Whittier College. Links:Native Philanthropy https://nativephilanthropy.orgFund for Shared Insight https://fundforsharedinsight.org If you enjoyed this episode, listen to these as well: https://www.doyourgood.com/blog/71-sybil-speakshttps://www.doyourgood.com/blog/74-nicole-bicehttps://www.doyourgood.com/blog/77-erik-stegman Crack the Code: Sybil's Successful Guide to Philanthropy Become even better at what you do as Sybil teaches you the strategies as well as the tools you'll need to avoid mistakes and make a career out of philanthropy.Sybil offers resources that include special free short video mini-courses, templates, and key checklists, and words of advice summarized in easy-to-view PDFs. Check out Sybil's website with all the latest opportunities to learn from Sybil athttps://www.doyourgood.com Connect with Do Your Good https://www.facebook.com/doyourgood https://www.instagram.com/doyourgood Would you like to talk with Sybil directly? Send in your inquiries through her website https://www.doyourgood.com/ or you can email her directly at sybil@doyourgood.com!

On this episode of 1050 Bascom, we are excited to have the opportunity to speak with Annie Jones, professor of organizational development and a Tribal Nations specialist with UW-Madison's Division of Extension. Prof. Jones, an enrolled member of the Menominee Nation, is also an affiliate faculty with the departments of American Indian Studies and Community and Environmental Sociology. She was named one of the most influential Native American Leaders in Wisconsin in 2023. We asked Annie about her research interests and her role as a Tribal Nationals Specialist and Liaison at UW-Madison. We had a wonderful conversation, and we learned so much. We hope you will too.

This week, Roqayah and Kumars are joined by returning guest Nick Estes and former guest host Shanti Singh for a deep dive into the past, present and future of extraterrestrial visitation.   Nick is a member of the Oceti Sakowin Oyate nation, Assistant Professor of American Indian Studies at the University of Minnesota, a cofounder of The Red Nation, and cohost of TRN's flagship podcast. He is also lead editor at Red Media, the author of Our History is the Future: Standing Rock versus the Dakota Access Pipeline, and the Long Tradition of Indigenous Resistance, and coauthor of Red Nation Rising: From Bordertown Violence to Native Liberation.   Shanti is an organizer with the San Francisco chapter of Democratic Socialists of America and previously served as deputy data director for the 2020 Bernie Sanders campaign in California. She is currently the Legislative and Communications Director for Tenants Together, the first and only statewide tenant advocacy organization in California.   After catching listeners up on some of their recent adventures, Nick and Shanti share their takes on Posadism, going to Mars, Blink-182, Stonehenge, Alien vs. Predator, Scully vs. Mulder, as well as the gold standard of problematic UFO lore, History Channel's Ancient Aliens.    The gang also discusses well-known UFO reports pre- and post-Roswell, the US national security state's history of manipulating alien conspiracy theories to cover up its own black operations, and whether this explains the revelations since 2017 of the military's close encounters.   Follow Nick on that one website @nickwestes and Shanti @uhshanti.  If you want to support the show and receive access to tons of bonus content, subscribe on our Patreon for as little as $5 a month. Also, don't forget to subscribe, rate, and review the show on iTunes. We can't do this show without your support!!!

This week, Roqayah and Kumars are joined by returning guest Nick Estes and former guest host Shanti Singh for a deep dive into the past, present and future of extraterrestrial visitation.  Nick is a member of the Oceti Sakowin Oyate nation, Assistant Professor of American Indian Studies at the University of Minnesota, a cofounder of The Red Nation, and cohost of TRN's flagship podcast. He is also lead editor at Red Media, the author of Our History is the Future: Standing Rock versus the Dakota Access Pipeline, and the Long Tradition of Indigenous Resistance, and coauthor of Red Nation Rising: From Bordertown Violence to Native Liberation. Shanti is an organizer with the San Francisco chapter of Democratic Socialists of America and previously served as deputy data director for the 2020 Bernie Sanders campaign in California. She is currently the Legislative and Communications Director for Tenants Together, the first and only statewide tenant advocacy organization in California. After catching listeners up on some of their recent adventures, Nick and Shanti share their takes on Posadism, going to Mars, Blink-182, Stonehenge, Alien vs. Predator, Scully vs. Mulder, as well as the gold standard of problematic UFO lore, History Channel's Ancient Aliens.  The gang also discuss well-known UFO reports pre- and post-Roswell, the US national security state's history of manipulating alien conspiracy theories to cover up its own black operations, and whether this explains the revelations since 2017 of the military's close encounters. Follow Nick on that one website @nickwestes and Shanti @uhshanti.  If you want to support the show and receive access to tons of bonus content, subscribe on our Patreon for as little as $5 a month. Also, don't forget to subscribe, rate, and review the show on iTunes. We can't do this show without your support!!!

Star Warsologies hosted "Andor: Making a Rebel, Making a Rebellion", a panel at San Diego Comic-Con in July 2023.  The Star Wars series Andor speaks powerfully to today's audience about fighting oppression. Examining the first season of the Disney+ series, we will explore the motivations and actions of Cassian Andor, Mon Mothma, Luthen Rael and other characters as they put it all on the line to resist and rebel against the Empire. What type of people are drawn to stand up to tyranny? How do individual dissenters start forming movements? When can you fight inside the system, and when do you have to fight from the outside? Why does this show resonate so well at this time? Panelists include Robert A. Dagnall (MA candidate in Rhetoric and Writing Studies / instructor, SDSU), J. Dianne Dotson (sci-fi and fantasy author, producer, science writer, biologist), Dr. Drea Letamendi (psychologist at UCLA, host of the Arkham Sessions podcast), Desmond Hassing (lecturer of American Indian Studies, SDSU), Jake Rowlett (PhD candidate, SDSU/UCSB). Moderated by James Floyd (STEAMpop Network, Star Warsologies podcast, Star Wars Insider contributor). Join us as we tackle the nature of the fight to restore freedom to the galaxy. Show notes for this episode are available on Skywalking Network:

EPISODE 1622: In this KEEN ON show, Andrew talks to Tom Holm, the author of IRA HAYES, about the Akimel O'odham Warrior, World War II, and the Price of Heroism Tom Holm is a professor emeritus of American Indian Studies at the University of Arizona. Professor Holm has published over fifty articles, books, pamphlets, government reports, book reviews and essays, editorials, and book chapters.  An enrolled citizen of the Cherokee Nation with Muskogee Creek ancestry, Holm has served on numerous Native American organization boards, panels, and working groups.  He is a Marine Corps veteran of the Vietnam War and has taken part in several programs dealing with veterans' affairs. Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting KEEN ON, he is the host of the long-running How To Fix Democracy show. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. Learn more about your ad choices. Visit megaphone.fm/adchoices

Wampanoag chef Sherry Pocknett made history this month when she was named the Best Chef of the Northeast by the James Beard Foundation. She's the first Native woman to be given such an award. Meanwhile, Miijim, a new Native-owned restaurant in La Pointe, Wis. is making waves with an Indigenous menu by Red Cliff Band chef Bryce Stevenson. And the new book Our Precious Corn: Yukwanénste by Rebecca Webster (Oneida) recounts the history and travels of her tribe's traditional corn. It's all on The Menu with Andi Murphy. GUESTS Sherry Pocknett (Wampanoag), chef and owner of Sly Fox Den Too Bryce Stevenson (Red Cliff Band of Lake Superior Chippewa), chef and owner of Miijim Rebecca Webster (Oneida Nation of Wisconsin), assistant professor of American Indian Studies at the University of Minnesota

We talk to a lot of interesting people on the show. Today, we're revisiting three memorable conversations we've had this year. Eric Jacobsen just completed his final season as the conductor at the Greater Bridgeport Symphony. We spoke with Eric about his work as a conductor and also heard about the search for the next orchestra leader. The State Department of Education and Connecticut's five sovereign tribal nations are working together to develop Native American curriculum for K-12 social studies classes which will be rolled out next year. We'll hear from a member of the Schaghticoke Tribal Nation about how local tribes worked with the state on this curriculum. For Earth Day 2023, the New England News Collaborative highlighted innovative solutions to mitigating climate change, including a renewed interest in green burials. We talk to a Vermont Public Radio reporter about how they're having a resurgence in New England. GUESTS: Eric Jacobsen: Former conductor at the Greater Bridgeport Symphony orchestra. He is also a cellist and a member of Yo-Yo Ma's Silk Road Project Darlene Kascak: Education Coordinator, Institute of American Indian Studies; Traditional Native American Storyteller, Schaghticoke Tribal Nation Lexi Krupp: Science and Health Reporter for Vermont Public You can listen back to the full interviews below: Conductor Eric Jacobsen says goodbye to the Greater Bridgeport Symphony Connecticut tribes co-create state social studies curriculum, centering 'our culture and our ways' Small solutions to climate change that make a big impact Check out the NENC 2023 Earth Week coverage here. Where We Live is available as a podcast on Apple Podcasts, Spotify, Google Podcasts, Stitcher, or wherever you get your podcasts. Subscribe and never miss an episode.Support the show: http://wnpr.org/donateSee omnystudio.com/listener for privacy information.

Taking on motherhood-by-marriage comes with its own rewards and challenges. The bond between a woman and her partner's children is often strong and fulfilling. But it might take some informed effort to get there. We take a special focus on stepmothers as we head into Mother's Day. GUESTS Paula Johnson-Jefferson (Samson Cree), small business owner, wife, and stepmother    Nico Williams (Cherokee Nation of Oklahoma), chef and stepmother Dr. Roger Kuhn (Poarch Band of Creek Indians), licensed marriage and family therapist and college professor of American Indian Studies at San Francisco State University Rebecca Spradlin (Prairie Band Potawatomi), student and storyteller working in media

Today I welcome Debbie Reese to talk about her scholarship focused on Native representation in children's literature, her AICL resource, and advice for teachers about selecting texts to use in the classroom. Later, I'm joined by my colleagues Lainie Powell, Angie Forero, and Molly Wood to discuss practical takeaways. **To learn more about this podcast, see the first season's guests, read full transcripts and blog responses from listeners, and read more about Jennifer Serravallo and her work, visit www.jenniferserravallo.com**About this episode's guest:Deb Reese is tribally enrolled at Nambé Owingeh, a sovereign Native Nation. Born at the Indian Hospital in Santa Fe, she grew up on Nambé's reservation, went to Nambé's Day School and later, to public school. She got a teaching degree from the University of New Mexico and taught elementary school in Albuquerque before moving to Oklahoma to work on a Master's degree in school administration. She taught at Riverside Indian School in OK, Santa Fe Indian School in Santa Fe, and Pojoaque Elementary School in Pojoaque.In the early 1990s she moved to Illinois to work on a doctorate in Curriculum and Instruction. At the time, the University of Illinois had a stereotypical Indian mascot. She worked alongside Native students and allies, and helped establish the Native American House at the University, and soon after that, launched an American Indian Studies program. A few years later, the university's mascot was discontinued.During graduate school at Illinois, she reviewed for Horn Book. She has written for library publications such as Horn Book Magazine and School Library Journal, and educational publications like Language Arts, published by NCTE. She served on the Multicultural Advisory Board for Reading is Fundamental, and the board for Reach Out and Read American Indian/Alaska Native. In 2018, she was selected to deliver the American Library Association's 2019 May Hill Arbuthnot Honor Lecture.  Special thanks to Scotty Sanders for audio editing this episode. https://www.scottysandersmedia.com/Support the show

This week IHC's PEI team sit down with the incredible Joely Proudfit, PhD. Joely holds an M.A. and Ph.D. in political science with an emphasis in public policy and American Indian Studies from Northern Arizona University and a B.A. in political science with emphasis in public law from California State University Long Beach. She serves as Director of the California Indian Culture and Sovereignty Center (CICSC) and Department Chair of American Indian Studies at CSU San Marcos. She shares with us her personal journey from her humble childhood beginnings to her appointment by President Barack Obama to the 2016 National Advisory Council on Indian Education. She's truly a shining example of how much we can all accomplish with hard work, dedication, and with the kindness and generosity of others. She also drops some exciting news for Netflix's Spirit Rangers. https://joelyproudfitphd.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/ihcwhataboutlife/message

To rematriate is to return the sacred to the mother. Join us today as we talk about the collective work of Rematriation with Dr. Dian Million (Tanana Athabascan), Michelle Schenandoah (Oneida Nation) and Marquel Musgrave (Nanbe Owingeh). In this episode, we acknowledge that rematriation IS the work of decolonization; we talk through Indigenous Feminism, Sky Woman, and we even make the connections between Ruth Bater Ginsberg and The Doctrine of Discovery.Dr. Dian Million, is Tanana Athabascan,  and is a Professor in American Indian Studies at the University of Washington. She recieved her Ph. D. from the University of California at Berkeley in 2004.  She is the author of Therapeutic Nations: Healing in an Age of Indigenous Human Rights, as well the author of “Felt Theory: An Indigenous Feminist Approach to Affect and History,” “Intense Dreaming: Theories, Narratives and Our Search for Home,” and most recently “A River Runs Through Me: Theory from Life”. She teaches courses on Indigenous politics, literatures, feminisms and social issues.Michelle Schenandoah is a Rematriation Activist, media maker, and inspirational speaker. She belongs to the Oneida Nation, Wolf Clan, of the Haudenosaunee Confederacy. Michelle is the host of Rematriated Voices with Michelle Schenandoah, an upcoming talk show highlighting the untold stories and contributions of Indigenous Peoples in Turtle Island. She is also the founder of the nonprofit Rematriation, an organization dedicated to uplifting the Indigenous women led movement of rematriation. Marquel Musgrave is a mother, auntie and tribal citizen of Nanbé Owingeh and currently works for the National Indigenous Women's Resource Center. Marquel has previously worked at the Coalition to Stop Violence Against Native Women, as an outdoor experiential educator, and served an elected term as tribal council secretary for the pueblo of Nambe. She is currently a member of the Tewa Language Committee for her pueblo, and serves on the Board of Directors for Pueblo Action Alliance. They are also co-founder of the Rights of Mother Earth and Water Beings Coalition.The Library Rematriation Project defines this topic, and they say, “By “rematriate” we mean “give back,” but unlike the legal term “repatriate,” which signifies a simple transfer of ownership, “rematriate” means something more profound: a restoration of right relationships and a true action of decolonization, aimed not just at righting a past wrong but transforming our collective future.+++Shout out to our All My Relations team that makes this possible. Executive Editor of this episode is Jonathan Stein, mastering and sound design by Max Levin, original live music recording by Black Belt Eagle Scout and Laura Ortman. Live recording in Santa Fe by Teo Shantz, social media by Lindsey Hightower,  produced by Jamie Bratcher, Executive Assistant Haidyn Harvey, and Audio Assistant Darrien Camarillo. Special thanks to Orbit Studios, SubCat Studios, and Studio BE. Support the showFollow us on Instagam @amrpodcast, or support our work on Patreon. Show notes are published on our website, amrpodcast.com. Matika's book is available for pre-order! T'igwicid and Wado for being on this journey with us.

In Defense of Sovereignty: Protecting the Oneida Nation's Inherent to Self-Determination by author Rebecca Webster (Oneida Nation of Wisconsin), assistant professor of American Indian Studies at the University of Minnesota, examines a 20-year jurisdictional dispute between the Oneida Nation of Wisconsin and the town of Hobart. Today on Native America Calling, we talk with Webster on our regular feature Native Bookshelf as well as Kinsale Drake (Diné), poet and founder of NDN Girls Book Club.

When is the last time you called your friends? In this episode of the Align Podcast, Daniele and I talk all about the loneliness epidemic and how little it's talked about amongst men in particular. We discuss how we should rebuild the foundations of our society in order to make it easier for people to express themselves and release their emotions and how physical communication varies between cultures. Daniele also touches upon the ‘friendship recession' and whether capitalism pushes us towards sacrificing our relationships in exchange for successful careers. Human contact and connection are the foundation for health and well-being, but our society is currently in a deficit of close human relationships. Have a listen to find out how we can change the narrative! Daniele Bolelli (born January 11, 1974) is an Italian writer, university professor, martial artist, and podcaster based in Southern California. He is the author of several books on philosophy, and martial arts, including On the Warrior's Path. Known for his writing since the 1990s in Italy and the early 2000s in the United States, Bolelli rose to greater public prominence in the 2010s, beginning with his appearances on popular podcasts such as The Joe Rogan Experience. He went on to create his own podcasts, and has hosted The Drunken Taoist since 2012 and History on Fire since 2015.Bolelli holds⁠ M.As⁠ in American Indian Studies and history from UCLA and California State University, Long Beach, and did postdoctoral research in history at Cardiff University.[3] As a professor, he has taught a wide variety of courses in the arts, humanities, and social sciences on topics including Native American history and culture, Taoist philosophy, and Ancient Rome. He teaches at CSULB and Santa Monica College. Thank you to our sponsors: Align Method Program: To start the Free Trial head to:⁠ https://www.alignpodcast.com/amp⁠ Sleep Breakthrough: Use code ALIGN10 for 10% off at: ⁠sleepbreakthrough.com/alignpodcast⁠ LifeForce: Use code ALIGN for 15% off at: ⁠mylifeforce.com

"I came up with the idea of ‘Eating the Landscape' because I was thinking about our Indigenous ancestral foodways. It's not just about food. It's not just about nutrition. ‘Eating the Landscape' is about this large, interconnected matrix of our relationship to place." In this episode, Enrique Salmón, Ph.D. guides us to see Indigenous foodways as parts of an interconnected matrix of our relationship to place. Introducing the concept of “kincentric ecology,” Enrique problematizes one-size-fits-all approaches to caring for the land. He also elaborates on why many Native peoples are opposed to memory banking as a way to preserve Indigenous knowledge. Having completed his dissertation on how the bioregion of his Rarámuri people of the Sierra Madres of Chihuahua, Mexico influences their language and thought, Enrique invites us to understand the layered meanings behind the phrase “Eating the Landscape”—looking at food not just as sources of nourishment but as avenues of growing one's kinship. Ultimately, as opposed to the doom and gloom perspectives prevalent in mainstream environmentalism in regards to the role of humankind, Enrique leaves us with a calling of recognizing humans as a keystone species—where creation is not only a matter of what came before but an act of relational responsibility. About the guest: Enrique Salmón is the author of Iwígara: The Kinship of Plants and People and Eating The Landscape, a book focused on small-scale Native farmers of the Greater Southwest and their role in maintaining biocultural diversity. With a PhD. in anthropology from Arizona State University, he has been a Scholar in Residence at the Heard Museum and on the Board of Directors of the Society of Ethnobiology. Enrique has published several articles and chapters on Indigenous ethnobotany, agriculture, nutrition, and traditional ecological knowledge, and he teaches American Indian Studies in the Department of Ethnic Studies at Cal State University East Bay. also serving as their Tribal Liaison. The musical offering featured in this episode is Flute Dance by Enrique Salmón. The episode-inspired artwork is by Cherie Kwok. Green Dreamer is a community-supported podcast. Join our Patreon and contribute a gift of any amount today to help keep our platform alive: greendreamer.com/support

Listen to a conversation with Meredith McCoy and Matthew Villeneuve about historical and current strategies that Indigenous people used to repurpose the educational systems for Indigenous well-being. In this episode, we are also joined by a student audience Q&A. Meredith McCoy is an Assistant Professor of American Studies and History at Carleton College. She is of Turtle Mountain Ojibwe descent, and her father, David McCoy, is an enrolled Turtle Mountain citizen. Meredith's research examines how Indigenous families, educators, and community leaders have long repurposed tools of settler colonial educational violence into tools for Indigenous life. Her first book, a history of Indigenous strategizing in federal education funding and policy, is currently under contract with the University of Nebraska Press. Matt Villeneuve (Turtle Mountain Chippewa descent) is Assistant Professor of U.S. History and American Indian Studies at the University of Wisconsin-Madison, where he teaches courses in American Indian History, Native education, and environmental history. His research focuses on Native histories of education and schooling. His current book project, "Instrumental Indians: John Dewey and the Problem of the Frontier, 1884-1959," is an intellectual history of America's most prominent philosopher of education and democracy and his relationship to the anti-democratic nature of federal Indian schooling.Recommended Sources:Meredith L. McCoy and Matthew Villeneuve, "Reconceiving Schooling: Centering Indigenous Experimentation in Indian Education History," History of Education Quarterly 60, no. 4 (November 2020): 487-519."Publications and Digital Projects," Dr. Meredith McCoy website, https://meredithmccoy.com/publications/."Publications," Matt Villeneuve website, https://mattvilleneuvephd.com/publications/.Meredith McCoy's conversation with Roy Taylor on KFAI's IndigeneityRisingMcCoy's Op-Ed in The Hechinger Report

Eric joins us to encourage donors to think about framing, making sure we approach conversations from a place of strength. Cultural power, ancestral knowledge, and all sorts of other wisdom are at the table. Start your relationship in a way that Native communities want to partner with you. Episode Highlights:Eric's personal journeyThe untapped potential of experts and partnerships in the Native American Nonprofit sector The importance of a proper approachThe problem with deficit framingErik R. Stegman Bio:Erik serves as Chief Executive Officer of Native Americans in Philanthropy, a national organization advocating for stronger and more meaningful investments by the philanthropic sector in tribal communities. Previously, he served as the Executive Director for the Center for Native American Youth at the Aspen Institute. He has held positions at the Center for American Progress on their Poverty to Prosperity team, as Majority Staff Counsel for the U.S. Senate Committee on Indian Affairs, and in the Obama administration as a Policy Advisor at the U.S. Department of Education. Erik began his career in Washington, D.C. at the National Congress of American Indians Policy Research Center.He holds a J.D. from UCLA School of Law, an M.A. in American Indian Studies from UCLA's Graduate Division, and a B.A. from Whittier College.Links: Website: https://nativephilanthropy.orgFund for Shared Insight: https://fundforsharedinsight.org/If you enjoyed this episode, listen to these as well:#77 The Correct Steps to Support Indigenous Communities with Erik Stegman, Executive Director, Native Americans in Philanthropy#74 How Collaborations Help to End Injustice with Nicole Bice, Executive Director, Hovde Foundation#71 Sybil Speaks: When and How to Engage Expert AdvisorsCrack the Code: Sybil's Successful Guide to PhilanthropyBecome even better at what you do as Sybil teaches you the strategies as well as the tools, you'll need to avoid mistakes and make a career out of philanthropy through my new course, Crack the Code!In this new course, you'll gain access to beautifully animated and filmed engaging videos, and many more! Link for the wait list for the Philanthropy Accelerator https://www.doyourgood.com/Philanthropy-Accelerator-Mastermind-WaitlistLink to the nonprofit email sign-up to connect https://www.doyourgood.com/ticket-to-fundraisingCheck out her website with all the latest opportunities to learn from Sybil at www.doyourgood.com. Connect with Do Your Goodhttps://www.facebook.com/doyourgoodhttps://www.instagram.com/doyourgoodWould you like to talk with Sybil directly?Send in your inquiries through her website https://www.doyourgood.com/ or you can email her directly at sybil@doyourgood.com!

The Battle of Hayes Pond in 1958 wasn't much of a battle. But it was a major victory in the effort to stop the momentum of the Ku Klux Klan in the South. Today on Native America Calling, on the 65th anniversary of the night members of the Lumbee tribe showed up in force to stop a KKK rally in Robeson County, we'll revisit the event and how it continues to be a source of strength and pride for a tribe as it struggles for federal recognition with Dr. Lawrence Locklear (Lumbee), director of the Office of Student Inclusion and Diversity and adjunct associate professor in the Department of American Indian Studies at the University of North Carolina at Pembroke; Dr. Ryan Emanuel (Lumbee), associate professor at Duke University; Chelsea Barnes (Lumbee), attorney and senior associate at Nelson Mullins Riley & Scarborough; and Tammy Maynor (Lumbee), Director of Governmental Affairs for the Lumbee Tribe.

Native Lights: Where Indigenous Voices ShineNative Lights is a weekly, half-hour radio program hosted by Mille Lacs Band of Ojibwe members and siblings, Leah Lemm and Cole Premo. Native Lights is a space for people in Native communities around Mni Sota Mkoce -- a.k.a. Minnesota -- to tell their stories about finding their gifts and sharing them with the community. Jada Brown: Expression and Affirmation Through Singing Today Leah and Cole have a conversation with Jada Brown. Jada is a Minneapolis-based singer, songwriter and spoken word poet who is affiliated with the Turtle Mountain Band of Ojibwe. She just released her debut solo album Admiration this month. Jada is also in the band Willows who are releasing an EP at Icehouse in January. Jada has been singing since her teen years and moved to Minneapolis from St. Michael. Jada is also studying Global Studies, American Indian Studies and Gender studies at the University of Minnesota. Chi Miigwech to Jada for talking with us today.  Native Lights: Where Indigenous Voices Shine is produced by Minnesota Native News and Ampers, Diverse Radio for Minnesota's Communities with support from the Minnesota Arts and Cultural Heritage fund. Online at https://minnesotanativenews.org/

Many of the problems modern teachers are facing aren't new, so we're going back in time to find out how our education system became a system that teachers are currently fleeing. Come to find out, modern teachers inherited low pay, limited respect, and a system that strips communities of their cultural traditions. In this episode, hear how Indian Boarding Schools and the American Industrial Revolution have left traces on modern education, and how these traces are contributing to teachers' decisions to leave education.   Music:  Theme Song By Julian Saporiti “Sonata No.13 in E Flat Major, Op. 24 No. 1-II. Allegro, Molto, e Vivace” by Daniel Veesey is in the Public Domain. “Railroad's Whisky Co” by Jahzzar is Licensed under a CC BY-SA license. “Ugly Truth” by HoliznaCC0 is in the Public Domain. “Upsurge” by Jonah Dempcy is  a  CC BY-NC license. “Green Lights”  by Jahzzar is licensed under a CC BY-SA license. “Pizz” by Andrew Christopher Smith is licensed under a CC BY-NC-SA Transcript: I had a band teacher once hold me after class and force me eat a beef and bean burrito. He sat in front of me on the piano bench to make sure that I ate it. I was a freshman, in the middle of the high school wrestling season, and I was cutting weight for my first varsity tournament – where I'd end up getting my lips knocked off. My teacher, Mr. Duran, was short, wiry, wore jeans with a braided leather belt and a button-down shirt. He had round-framed glasses, combed his hair to the side, and more than once told me to listen to the greats like Chick Webb and not just the white guys that made it on the radio.  He was in his 30th year of teaching, and he was not shy about giving advice. While I ate the burrito, Duran talked about playing baseball in college and how abruptly a life of sports could come to an end but how long a life of music could last. This was mature guidance, albeit, guidance that I see more value in now than I did then. Duran would garnish each class with stories that worked to guide us towards being kind human beings. There were days in Jazz band where he would sit in the center of the tiered room, legs crossed, saxophone neck strap still on, and tell us about his past. When Mr. Duran was in college at the University of Northern Colorado in the 1960s, the Count Basie Orchestra went through town and stopped at the university. UNC was known for its jazz programs and one of Basie's saxophone players dropped out and they needed a replacement. Count Basie was one of the most influential musicians from the Swing Era – he was like a swing minimalist. Duran jumped at the opportunity. He got to travel and play with the band and experience life as a musician – more specifically as a musician of color. One time he and a buddy from the orchestra went into a diner and were refused anything more than water. Duran was Mexican and his friend was Black, and it was the middle of the 1960s. In protest, they sat in the big window of the diner for 3 hours, sipping their water, putting themselves on display for anyone who walked by. I love that story – this man, my teacher, saw inequity and faced it with defiance. Duran's lessons were eye-opening. I didn't realize that those stories served as parables on ethics and kindness until I became a teacher and started telling stories of my own to serve the same ends. Duran used his history to help us become better humans. And isn't that why we turn to history? Well, today, we're going to take a lesson from Duran and examine the history of education in the U.S. And because the history of education is tremendous, we have to narrow it down. So we'll focus on two aspects of history that set precedents for modern education, for the current system from which modern teachers are exiting.. We are going to start with Indian Boarding Schools, and then we'll take a look at the American Industrial Revolution. This is Those Who Can't Teach Anymore, a 7-part podcast series exploring why teachers are leaving education and what can be done to stop the exodus. I'm Charles Fournier. Here is part 2: “Inheritance” Caskey Russell:  I'm going crabbing this weekend. I own a boat with my brothers. And yeah, we go out and catch crab. And there'll be salmon season soon. So I kind of got back into the ocean style lifestyle. This is Caskey Russel. I got to catch up with him over a zoom call this summer. He is the Dean of Fairhaven College at Western Washington University. He grew up in Washington and is from the Tlingit tribe. I know Caskey because he taught for 17 years at the University of Wyoming, he was a dean of American Indian Studies, and he was my thesis chair and educational guide when I was at the university. Some of Caskey's research for his PhD program dug into the history of Indian Education, specifically Indian boarding schools. Caskey Russell: My grandmother and her brothers, aunts and uncles, all went to Chemawa Indian School, in Salem. And it was a mixed bag. If you are asking yourself, wait, who's this Caskey guy and what do Indian Boarding Schools have to do with teachers quitting? Here's how. We know that historical atrocities leave a trace on modern institutions, so we need to recognize that Indian boarding schools have left their mark on modern education. They are a  part of the system of inequity modern teachers have inherited. Indian Boarding Schools are an example of the deculturalization that has occurred in education. One of many. Attempts to strip communities of their cultures happened with just about everyone in this country at some point that didn't fit into the male, able-bodied, straight, white, Anglo Saxon Protestant category. Traces of these inequities remain in education, deculturalization still happens, and teachers working towards inclusion in a system that was based on exclusion often run into roadblocks – think book bans or accusations that teachers are trying to indoctrinate kids - and these roadblocks are pushing teachers out of education. So to better understand the inequities in modern education, this thing that is frustrating teachers to the point of quitting, we need to look at where some of those attempts at deculturalization originated. We need to look at Indian Boarding Schools. And we need to listen to someone like Caskey.  Caskey Russell: They liked the sports. They like some of the music, but my uncle Stanley Pradovic, I remember he said, “I used to dream of feasts, seafood feasts that they had in Alaska.” And  my grandmother was able to keep the Tlingit  language because she didn't go to boarding school, but her brothers did not.  You step back and look at the whole system and how destructive and just kind of the cultural genocide aspect. My grandmother would say she didn't know her brothers because when she was born, her brothers were gone away from her earliest memories. And so she didn't get to know her brothers right away. It did break families up. And I was just chatting with my mom last night. My mom said the other family had no control over what it was determined for them. And again, not having control over that seems to be the key to it, nor having input in the education nor valuing…and then having a different model, different cultural notion of success. And then the military and the Christianization, all that together, just adds problem on top of problem, instead of being empowering and enlightening, that really becomes conforming, sort of thing. What happened to Caskey's family was a result of centuries of efforts to deculturalize tribes. Early European colonizers of the US  set a precedent of trying to assimilate tribes into a single monolithic culture. Colonizers disregarded tribal traditions and languages and failed to see that tribes already valued education for their youth. So the assumption that public education started with Horace Mann in 1837 is an assumption that values eurocentric education over the public education that was already in the Americas.  Part of this is because the purposes of education differed. Many Native communities saw educating children as a means to pass on generational knowledge and teach children how to be a successful part of the community. 17th-century Plymouth settlers specifically saw education and literacy as a method to keep Satan away. Children needed to be able to read so they could read the Bible. A pilgrim minister explained: “[There] is in all children, though no alike, a stubbornness, and stoutness of mind arising from natural pride, which must, in the first place, be broken and beaten down; that so the foundation of their education being laid in humility and tractableness, other virtues may, in their time, be built thereon” (42). But tribes did not beat down their children, did not read the Bible, and were able to survive and thrive in what Pilgrims saw as wilderness. So Pilgrims worked to impose their educational priorities onto tribes as a way to cast out Satan, and ultimately gain control of Indigenous people. This effort to assimilate and control only compounded over the next few centuries By the 19th century, congress was also making efforts to deculturalize and assimilate tribes. Thomas Jefferson who had a big role in the removal of Native Americans from their lands also had a One Nation idea when it came to Native Americans – an assumption that required assimilation through education. In 1816, Jefferson explained the value of education: “Enlighten the people generally and tyranny and oppressions of body and mind will vanish like evil spirits at the dawn of day. Although I do not, with some enthusiasts, believe that the human condition will ever advance to such a state of perfection as that there shall no longer be pain or vice in the world, yet I believe it susceptible of much improvement, and most of all in matters of government and religion; and that the diffusion of knowledge among the people is to be the instrument by which it is to be effected” (101)). Jefferson believed a democratic, not a moral education which was what kids were getting at the time, was essential to democracy and he's right, but his One Nation idea required a monolithic ideal that did not value other cultures. He wanted tribes to conform to his image of being American. This focus on conformity was baked into the American educational philosophy. The Civilization Act of 1819 saw Thomas McKenney, the first head of the Office of Indian Affairs begin a process of Native American deculturization  – they created a tribal school system run by white missionary teachers hoping to gain control of tribes through the power of education and assimilation. When Andrew Jackson became president in 1829, he saw some of the educational progress made by tribes as dangerous to America's goals of gaining control of lands.   So, in 1830, America passed the Indian Removal Act, which brutally uprooted tribes and relocated them. Thirty years later, the Indian Peace Commission began reservation schools or day schools. But again, the cultural genocide that all of these acts and efforts had hoped for weren't as effective as the government Wanted. This is when the government stepped in again. Paired with the Dawes Act of 1877 that worked to split reservation lands into private property began the start of the boarding school movement in 1879. Each step was a process working towards killing cultures in an attempt to control land, people, and ideas – all largely through some form of education. The start of the boarding school experiment can  be attributed to Captain Richard Henry Pratt. Caskey Russell: Pratt actually had a number of prisoners of war under his charge at St. Augustine, Florida. Besides being given military uniforms, they would teach them. And so the way he sold the first  boarding schools was that instead of being at war with natives, you can educate them. The US could educate them, and kind of eradicate native culture through educating towards whiteness. Caskey explained that the thought was that education would help the government avoid the expenses of war. Caskey Russell: So there are a group of Plains Natives that were transported to St. Augustine, that was his kind of first experiment. And then he was able to go to Congress and get some money. And he took them to The Hampton Institute and eventually to the Carlisle Indian Industrial School So Pratt's experiment led to the establishment of the Carlisle Indian Industrial School in Pennsylvania in 1879. This was around the same time that Pratt made a famous statement to congress: Caskey Russell: He says to Congress, “You have heard Sherman say the only good Indian's a Dead Indian. I would agree with this one kind of difference that you can kill the Indian save the man.” That's what education can do. That's the motto. And so, there was based on military kind of military boarding school style, and they opened up across the country. And they were often religiously affiliated, and religious institutions given  them control of them. Which, you know, was another part of the boarding schools was the religious education, the eradication of tribal cultures, tribal religions, and the inculcation of Christianity, the various sects of Christianity across the country. Each step taken by congress, in the name of education, was an effort to prioritize one culture over others, one idea of success over others - often through religious means, because again, early education was morality based. And they did this through legislation and through educational policy. Even though many of these efforts are pretty old, we still feel the educational effects of prioritizing a single culture or single idea of success.. Elizabeth Smith, a veteran teacher of 20 years who teaches on a reservation still sees this today.  Elizabeth Smith: Even though I can count on my hand, the number of students that I've taught that have graduated and have a white culture, sort of experience with what would be known as success, quote, unquote   Caskey sees this idea in what is tested or valued as a bottom line in public education. These are things that dismiss differentiated cultural values. Caskey Russell: Did the schools reward students let's say for instance, this the schools Wind River  reward students for knowing the traditional clan system,  speaking Arapaho or Shoshone for knowing traditional ways, whether it's kind hunting, traditional use of land, traditional plants respond medicine, knowing being prepare, or being an apprentice for ceremony, none of that none of that culturally important stuff that was really important to Native people, especially young people they could dream of, you know, I'm going to fulfill these goals, these roles, these social roles one day, none of that's important, it seems like an American school system, right? When you're going to take the SAT or the ACT, are they going to value the hours you spent with your grandparents trying to learn the language or learning stories or learning traditional ways? Of course not. This is a part of the inheritance of modern education, something teachers have to grapple with consistently. How can we educate students to be a part of a community that through legislation or policy doesn't seem to value all traditions and cultures within that community? Or how to reach a measure of success that isn't culturally misaligned or based on morality? Caskey Russell:A handful of them might be successful in kind of the white American ideal. But that's not the only measure of success, nor is it maybe a healthy measure of success, right, for Native people. It would be wonderful to let other ideas of success, community success, success as a human being within a community flourish in the school setting. This question of how to honor a diverse spectrum of students lands on teachers in the classroom. Though legislators and school boards may make efforts to dictate what can and can't be taught in the classroom, the reality is it's teachers and administrators who are working with kids – and kids from a wide spectrum of communities who have often been forced into a specific, standardized idea of success, which might not be culturally conscious. This is exactly how Indian boarding schools started, they forced kids from diverse tribes into a standardized idea of success initially using arguments for morality to do so. We recognize this as bad now, so why are forms of it still happening?   A big concern of some of the teachers who have decided to leave teaching was the start of limits and  restrictions about what can and can't be taught in the classroom. Many of these limits originate from argument about morality that are backed by religious groups that want to dictate what is happening in the classroom. Think of Mr. Wacker from last episode who is still frustrated with the banning of Toni Morrison's The Bluest Eye for moral arguments or Mr. Atkinson who felt his curriculum being squeezed by people who didn't appreciate class conversations about varying cultural perspectives on current events.  And, as we saw with the history of Native American education, this is not new – even though many founding fathers, who were deists themselves, advocated for the separation of church and state and were adamant that education focus on democratic values rather than religious values. John Adams wrote to his wife Abigail:  “I must study Politicks and War that my sons may have liberty to study Mathematicks and Philosophy. My sons ought to study Mathematicks and Philosophy, Geography, natural History, Naval Architecture, navigation, Commerce and Agriculture, in order to give their Children a right to study Painting, Poetry, Musick, Architecture, Statuary, Tapestry and Porcelaine.” John Adams does not reference education and say study the Bible. And fellow former president James Madison did not mince words in a letter that pushed against church use of government land, which would later include schools: “The purpose of separation of church and state is to keep forever from these shores the ceaseless strife that has soaked the soil of Europe with blood for centuries.” And these beliefs worked their way into legislation with the inclusion of the Establishment Clause in the First Amendment, which Thomas Jefferson said was “A wall of separation between the church and state.” And though we know Jefferson's view of education wasn't very inclusive, if we combine this idea of the separation of church and state with a modern inclusive reading of Jefferson's thoughts that education is to “Educate and inform the whole mass of the people. They are the only sure reliance for the preservation of our liberty,” We get a pretty good idea that education is a means to inform a free-thinking, diverse population that has different belief systems.  The founders knew the danger of letting religion seep its way into government - they just broke free of a country that allowed that to happen. So to have a system of education that would inform the whole mass of people without perpetuating the deculturalization we saw with the Indian Boarding schools, which have their origins in religious schooling, that system would need to accommodate the diversity of that mass of people.  This means that teachers would need the trust of the public and  freedom to use their expertise to do their jobs, which would likely include selecting a wide range of materials to accommodate a diverse student population. This freedom and trust is not something being granted to modern teachers. There is currently a trend of parents, legislators, and school board members criticizing teacher efforts to support diverse student needs, often through moral critiques. Which stems from a lack of trust and the same morality based fear that sparked early deculturalization efforts in the United States. So, this isn't new. This is another part of what teachers have inherited from previous generations of educators, a lack of professional respect that translates to a lack of autonomy in the classroom, low pay, and a smattering of other things that are driving teachers from their jobs. Here's Elizabeth again: Elizabeth Smith: And let me clarify, you know, when I say I love teaching, I do love teaching. To say that I love where I'm at right now, no, I do not. I am not satisfied with the way my job is going. I'm not satisfied with the way I feel inside every single day coming home from work. It's like a battlefield. It is intense. It is stressful. My family has noticed it and made comments on it, you know, and I don't have the patience to deal with my own children. And what am I going to do if I don't do this? I've got 20 years of expertise invested in this. And I've spent a lot of time learning how to do the things that I do and I enjoy improving it. As of now, she is planning on staying in education. And all of those 20 years have been spent teaching on reservations. She attributes this in part to why she loves her work so much, why she's planning on staying. There is a different level of respect that she sees in these schools and a higher level of appreciation, which goes a long way. But this doesn't mean that there still isn't a lack of professional trust or respect that she feels from being a teacher.  Elizabeth Smith: There's so much micromanaging and so many expectations that are put on us that are really insulting, actually, to our intelligence and to our professionalism. And I understand that there are teachers who are unaware of the ways that they're doing things are unprofessional and unintelligent. So I get the admin has to make some allowances and come up with some plans for how to deal with teachers that are not as aware of themselves and their skills as they should be, you know, so I understand that but the blanket statements.. To address where these blanket solutions may originate from, we are going to take another look at history through a little different lens than what we've been using so far.  When I asked teachers about what pushed them out of education, they echoed Elizabeth's frustrations. Lack of respect was a major reason people left. But this is not new, like the history of inequity in education, the lack of professional respect has been a thread through public education's history. So we are going to pull on that thread and look at the tradition of not valuing or respecting teachers.   Stephanie Reese: As a teacher, you're going to be marginalized, and you're not going to be taken seriously. Ron Ruckman: I think a lot of administrators, They just don't have any idea there, and they don't really think of us as professionals, you know, they don't really think of us as being able to do our job. Christie Chadwick: As a teacher, we're managing all these expectations. And I think that that's not acknowledged by the general population. Teachers want to be seen as professionals. This came up in interviews in reference to being trusted to make decisions about curriculum, in being more autonomous, and in getting paid better. When thinking about why teachers have inherited a lack of professional respect in the present, it might have to do with the American Industrial Revolution: Colby Gull: We were built on an industrial model. Get them in, stick the widget on him and get him out the other side of the door. Right. And that's just not how humans work. This is Colby Gull, he is the managing director for the Trustees education Initiative in the College of Education at the University of Wyoming. Colby has been a teacher, a coach, a principal, and a superintendent. He's run the educational gamut. And he points out that the structure of education does not necessarily promote the growing and sharing of ideas. Colby Gull: And we live in now the idea economy. And we're still not teaching in the idea economy. We're teaching in the industrial economy where you buying and selling goods. But our economy now is based on ideas and sharing of ideas and debating and discussing, and I don't know, people make a lot of money with their ideas.  And this structure of education, this factory style model, which looks similar to the military approach seen with Indian Boarding Schools, started and gained popularity during the American Industrial Revolution at the end of the 19th century. Along with this more industrial model the precedent for the amount of respect teachers received was set. I see several ways in which history has handed down a dismissive attitude toward teachers.  As Common Schools gained popularity in the mid-19th century, young women were also moving to cities for better economic opportunities. And these women were hired as teachers in droves because they could be paid substantially less than men. This compounded since teaching was seen as respectable employment for women - it matched the stereotype that women were naturally nurturing. Both the image of teachers as nurturers and the trouble with pay is consistent with what we see today.  Here's Stephanie Reese, a former PE teacher who left education and became the general manager of Blacktooth Brewing Company. Stephanie Reese: Absolutely money matters. I was in so much debt. You know, with loans, whether they're student loans, or just credit card, or whatever it is, I had a lot in college, had a lot while I was teaching. and teaching just doesn't give you that opportunity.. And  level increases are a fucking joke. Unless you've been in, you've been in I call it like, like you've been in the pen. You've been in for 34 years, you've given one kidney, you have four degrees, master's degrees, preferably doctorate even better, and you've given up your will to live, and those those things will give you more money. Part of the consistently poor pay has to do with the hierarchical structure in education. After the Civil War, the first iteration of the department of education was created, in order to track what the nation's schools were doing. So there was an expectation for the availability of public schooling. Once the American Industrial Revolution hit towards the end of the 19th century, factory jobs boomed. More people flocked to cities meaning there were more kids and more of a need for teachers. With more men transitioning to better paying factory jobs, even more women were moving to the classroom. The large number of women serving as teachers was accepted at a time when women weren't given many professional opportunities. Administrative roles – principals, superintendents, and the like – were held by men. And many high school positions were still held by men. So a hierarchy that prioritized male control and male decision making was very clearly in place. Mark Perkins, a former teacher and administrator and current parent and professor of Educational Research methods at the University of Wyoming, points out that this hierarchy has remained even if the original gendered reasons for its creation haven't. Mark Perkins:  I think there's a power hierarchy. And I don't think that teachers have been empowered enough to express their professional expertise. I think that teachers are approached as a service industry. And so, we want teachers to parrot curriculums. We want them to be experts in their content, as long as their expertise doesn't contradict with our preconceived notions of reality. So I think there's a sociological phenomenon that goes on in schools.  I think it's a common phenomenon. The system of becoming an administrator in some cases  was once based on seniority. So the most senior teacher would inherit the role of principal. This changed when a degree was required to become a principal or superintendent, which also prevented women from gaining access to these administrative positions by making them require a degree because women weren't often able to access such an education. So these days, some administrators are in the position without having had a tremendous amount of time in education, which can make administrator impact or insight into the classroom difficult. Ron Ruckman, who just left teaching after 23 years, explains that the lack of experience can be glaringly obvious for some administrators who are disconnected from the teachers. Ron Ruckman:  You know, and then there's other administrators that just don't want to have anything to do with your classroom, you know, and they want to make decisions, but they don't want to, they don't communicate with you or ask you things. There's a lot of that especially in rural districts. We've spent so much time and money in this district doing initiatives and buying products. And, you know, I can't imagine how much money we've just wasted, you know, buying stuff that, you know, on, based on a good salesman that convinced somebody that they needed it. Whereas had they come and asked us would have been like, no, no, that that would be a really dumb thing to do. That's not going to work. You know, but there's just that kind of an apt idea that teachers really are, you know, don't really know what they're what, you know, they don't really know anything other than their subject. And we're, we're pretty smart. Most of us, you know. (Beeping) This was perfect timing. That beeping was for a fire. Ron is the Battalion Chief for the Pinedale fire department - he has a lot of roles in his community because he is intelligent and capable and because of not being respected for being intelligent and capable, he quit teaching to pursue the other things he's good at.  Some of the ways teachers are not seen as capable has to do with how education is standardized. In the late 19th century, as cities got larger and more and more kids were put into schools, urban schools started to split students into grade levels. Around this time and into the early 20th century, there was a development of what historian David Tyack (Tie-yak) described as the One Best System of education – this saw a focus on specific, easily assessed, and easily sequenced subjects of study. This also did more to highlight non-academic items like good attendance, behavior, and willingness to follow directions, which all aid in creating people who would fit into an industrial economy. This structure was useful when more and more students were placed into a class. And by the early 20th century, politicians and administrators were seeing schools as being a solution to the nation's woes. Traces of these industrialized values are very present in modern classrooms, and it makes Allison Lash, who taught art in New York City and Austin, Texas, sad at what she sees. Allison Lash: A friend of mine had said one thing about why he's doesn't like education is just that you go to school to learn how to work, basically, to get you ready to go out in the world and work. And that's sad. Like, I just want to live. I don't want to worry about working and how to make money and pay your school loans and your bills. It used to bother me that kids would get rewarded for being in school every day. And it's all about money. It's all about how many kids are in their seats every day for the school district to make money. And it was sad, it was sad that kids would win awards for like, being their everyday awards. Like who really cares? They're totally ignoring mental health and even if the kid is sick, you stay home. It's really sad when you go into elementary school and you see the kids quiet and lined up in a line and like “shhhhh,” and I remember teaching that and  I know that I guess order is not wanted, and I don't know if needed is even the right answer. Teach kids to be a good person. The rise of industry during the American industrial revolution also saw a rise in unions and strikes. Because teachers were mostly women, and many of the strikes of the time were more militant and potentially violent, women were less likely to take part in strikes and efforts to gain better pay. This was not helped by the fact that men held leadership positions in education, so they did not make efforts to better the work environments of teachers because these men just weren't affected. The  National Education Association, which was founded in 1857, wasn't just for teachers, so administrators, men, were also in charge of Union happenings. It wasn't until 1910 when Ella Flagg Young was elected as the NEA president that the union started taking more steps to help teachers. But the difficulty in changing and revising educational structures is still present. Chris Rothfuss, a parent and Wyoming State Senator and member of the Senate Education committee, knows this all too well. While we have a coffee in Laramie, Wyoming, Chris explains that change may require a cultural shift inspired by younger generations .  Chris Rothfuss:  I think a large part of the reason why we develop into what we are really is the way this country industrialized and grew and had a middle-class work ethic through the mid-20th century, that shaped a lot of the way things are done. And the philosophy about why things are done, the way they're done, where there is a common viewpoint that I think is handed down from generation to generation that if you just work hard, put your nose to the grindstone, that you will be successful, and things will go your way, and you'll have a good life. I think part of what's changing that, is that this emerging generation is realizing that while that may have been true, a lot of what allowed that to be true, was frankly, taking on debt that is generational debt and handing that debt down to the next generation. So effectively exploiting the future for the benefit of the present. This younger generation isn't enthused about that as they're learning more about it, and rightly so. And they don't see a path to a traditional life as being what they aspire to. A potential reason for major shifts not having occurred in the past might have to do with economic uncertainties. For every economic depression and war to occur in the 20th century, money was pulled from education to help the war or economic problems, but that money was not necessarily given back to education. Teacher pay was often cut when other unionized jobs like factory work was not cut because there was an assumption that teachers, being mostly women, would not need to support their families. During WWII, when more women went to work in factories, those women who were still teaching saw how much better the pay was for the women who went to work in factories. The impact of war and economic troubles also resulted in  a more factory-like structure in the classroom. This was often a result of trying to accommodate a larger student population with less resources, and it was also an easier way to measure student achievement. This created an educational structure that overwhelms teachers, which makes best practices more difficult and stretches teachers thin. Molly Waterworth, who just left teaching this year after 8 years in the classroom, explains the reality of being overwhelmed as a teacher.   Molly Waterworth:  The reality is that if you have 150 kids, there's no way that you're going to grade all of their work in seven and a half hours that you have with them during the day. There's no way. It's just a mathematical impossibility.  The truth is, teachers have inherited being paid poorly, being overworked, and not being treated with respect. Sadly, much of this is associated with the trend of women in the profession within a patriarchal society. And the teaching profession is still dominated by women. The NEA reports that about 3 quarters of teachers are women, and teachers still get payed about 74% of what equivalent degreed professions earn.  So, teachers are leaving education, but the reasons they are leaving are a result of problems that have been percolating since the start of public education in the United States. Efforts at deculturalization seen with the Indian Boarding Schools have left an impact and pattern on modern education, just like the treatment of women and industrialization of education has left an impact on how teachers are currently treated.  This does not mean that public education needs to end, but like any inheritance, we need to acknowledge and deal with the problems. We need to see that there have been attempts to address inequity in education with efforts like Brown v Board in 1954, Title IX in 1972,  and the disabilities act of 1975. But continuing to return to a standardized, one-size-fits-all approach that matches an industrial structure of education just does not work – it doesn't value teacher expertise, nor does it meet the students with unique cultural backgrounds or needs where they are. And because teachers have been tasked with addressing these inequities with limited freedom and trust and resources, many are calling it quits. This needs to change – teachers need to be able to disclaim this inheritance for their sake and for the sake of their students.  Next time, we will look at how the perception of teachers might be influenced by pop-culture.  TEASE: “Robin Williams isn't going to do that.” That will be next time on Those Who Can't Teach Anymore. Thank you for listening. Be sure to subscribe to our podcast, leave a review, and share episodes with everyone you can think of. This episode was produced by me, Charles Fournier. It was edited by Melodie Edwards. Other editing help came from Noa Greenspan, Sarah-Ann Leverette, and Tennesee Watson. Voice Acting by Rory Mack, David Whisker, Rick Simineo, and Markus Viney who also offered editing help. Our theme song is by Julian Saporiti. All other music can be found on our website. A special thanks to Elizabeth Smith, Caskey Russell, Stephanie Reese, Ron Ruckman, Molly Waterworth, Christy Chadwick, Colby Gull, Mark Perkins, and Allison Lash for taking time to sit down and chat with me. This dive into history was greatly aided by two books: American Education: A History by Wayne J. Urban and Jennings L. Wagoner, Jr. and Deculturalization and the Struggle for Equality: A Brief History of the Education of Dominated Cultures in the United States by Joel Spring……This podcast is funded in part by the Fund for Teachers Fellowship.

Fawn Sampson is Minnesota born and raised, a citizen of the Leech Lake Nation, and a resident of Grand Rapids, MN. Fawn currently works for the University of Minnesota Extension in the Center for Community Vitality as an Extension Educator. Fawn joins The 1 Girl Revolution Podcast to share what it was like growing up on a Reservation, her experiences as an Indigenous woman in America today, and how she's building community and empowering Indigenous peoples through education and art.  Fawn is a graduate of Itasca Community College where she received her Associate of Arts, attended Bemidji State University where she received her Bachelor of Arts double majoring in American Indian Studies and Visual Arts, and received her Master of Education from the University of Minnesota Duluth. Fawn also has a Certificate in Organizational Development from the University of Minnesota-Twin Cities. Her passions include the arts, networking, developing new relationships, and supporting communities throughout Minnesota but most importantly Indigenous communities and people across Turtle Island. At home, she is a cat mom (Ducky and Mooz), a mother to 2 boys (Hvrvnwvce and Opanv), and a wife to a talented artist and performer, Samsoche Sampson. In this episode, you'll hear: Fawn's fascinating life story;  About Fawn's experience growing up and living on a Reservation; How Fawn became a dancer and an artist, and how she and her family are continuing the culture and art of Indigenous peoples in America; About Fawn's work to empower the Indigenous community through education, art, and creativity; And so much more.  We plan to do much more on 1 Girl Revolution to empower other Native voices. This is only the beginning. If you know of other Indigenous women that we should highlight, please contact us at: info@1GirlRevolution.org For more information about Fawn, her life, and her work, please visit: www.1girlrevolution.com/fawn

“Enlightenment isn't a magical state you achieve once, it's a dynamic state that's constantly moving.” – Daniele Bolelli   On today's episode, Daniele is sharing his views on Daoism, enlightenment, and radical kindness that bring greater understanding. Listen in as Daniele and I explore what happens when we romanticize the concept of religion and philosophy, how Daoism teaches you to get back up, and how creating his own understanding of actions and philosophy led to less anxiety and greater peace.   Daniele Bolelli is a writer, martial artist, and university professor. He was born in Italy and currently lives in Los Angeles.   His first solo book, "La Tenera Arte del Guerriero," was published when Bolelli was 22 years old. This work, which is a philosophical exploration of martial arts, went on to become a cult classic in Italy even outside the confines of martial arts circles.   His second book entitled "iGod: Istruzioni per l'Uso di una Religione Fai da Te" was published in Italy in 2011. This wild ride through comparative religion will be released in the United States in early 2013. Bolelli's third book, "50 Things You're Not Supposed To Know: Religion," was published in the United States in December 2011. Some of the most influential thinkers to have affected his world view include Tom Robbins, Friedrich Nietzsche, Ikkyu Sojun, Thomas Paine, Henry David Thoreau, Lao Tzu, and Heraclitus.   After graduating from UCLA with a B.A. in Anthropology, and earning graduate degrees at UCLA (in American Indian Studies) and CSULB (History), Bolelli began teaching at several colleges in Southern California.    Bolelli was featured in "I Am Bruce Lee" which broke Spike TV's rating record for documentaries. He has appeared as a guest on popular podcasts such as Duncan Trussell's, Adam Carolla's, and Joe Rogan's.   You can learn more about Daniele at http://www.danielebolelli.com/   Learn more about the gift of Adversity and my mission to help my fellow humans create a better world by heading to www.marcusaureliusanderson.com. There you can take action by joining my ANV inner circle to get exclusive content and information.See omnystudio.com/listener for privacy information.

Anishinaabe author Linda LaGarde Grover, Bois Forte Band, talks with host Cathy Wurzer about the power of stories to strengthen families and cultural connections. LaGarde is professor emeritus of American Indian Studies at the University of Minnesota Duluth and her latest book is called “Gichigami Hearts.”

If you've heard the phrase, “full blooded,” you're already familiar with the concept of blood quantum. But Native Americans are the only peoples in the United States whose identity is defined by it. Through the photography of Tailyr Irvine, displayed at the National Museum of the American Indian, we take a look at the colonial origin story of blood quantum: where it came from, why it endures, and how it continues to impact the most personal decisions many Native Americans make about love and family today. Guests: Tailyr Irvine, photojournalist; member of the Confederated Salish and Kootenai Tribes; additional interviewer for this episode Michael Irvine, member of the Confederated Salish and Kootenai Tribes and Nizhóní Ajéí's father Cecile Ganteaume, curator at the National Museum of the American Indian and author of Officially Indian: Symbols That Define the United States Ruth Swaney, Tribal Budget Director for and member of the Confederated Salish and Kootenai Tribes Leah Nelson, member of the Navajo Nation and Nizhóní Ajéí's mother Desi Rodriguez-Lonebear, social demographer and assistant professor of Sociology and American Indian Studies at the University of California, Los Angeles; citizen of the Northern Cheyenne Nation and Chicana David Wilkins, political scientist and professor of Leadership Studies at the University of Richmond; member of the Lumbee Nation

The story of the Dust Bowl often focuses on the plight of European settlers whose agricultural promise descended into absolute ruin during decades of drought, but the nation's most infamous climate disaster also precipitated the needless forced slaughter of masses of Native-owned livestock and subsequent land and water use policies to the detriment of many tribes. Today on Native America Calling, Andi Murphy reflects on the Dust Bowl's legacy for Native Americans with Dr. David Chang (Native Hawaiian), professor of history and American Indian Studies at the University of Minnesota; Dr. David Wilkins (Lumbee), professor at the University of Richmond; Larry O'Dell, director of communications at the Oklahoma Historical Society; and Greg Scott, Oklahoma Conservation Commission soil scientist and geomorphologist.