Podcasts about Anglo

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

3,000 years after Abraham heard the call to go forth, a group of 20 somethings booked a one-way ticket to Ben-Gurion. What if the journey of Abraham in the Torah mirrors the modern-day aliyah experience? In this episode we dive into the modern-day "Lech Lecha" story with Noah Efron from The Promised Podcast. From his Young Judea roots to teaching at Bar Ilan University, Noah shares his journey of making aliyah (immigration to Israel) from America in the early 80s, offering a fascinating perspective on what it means to "go forth" in our generation. Key Takeaways The power of community in the aliyah experience The unique perspective of being both an insider and outsider in Israel The evolving nature of Israeli society towards greater inclusivity Timestamps [00:00:00] – Opening narration: "Picture standing on the edge of an unfamiliar land…" — Sets up Abraham's journey and the metaphor for modern Aliyah. [00:00:48] – Introduction of guest: Geoffrey introduces Noah Efron and outlines his background—academic, political, and as host of The Promised Podcast. [00:02:00] – Podcast welcome + theme framing: Geoffrey and Rabbi Adam introduce the episode's focus—connecting Abraham's "Lech Lecha" journey to Noah's personal Aliyah story. [00:05:46] – Noah begins his Aliyah story: Reflects on family, children, and how Young Judaea shaped his decision to move to Israel with his wife and friends. [00:09:54] – Community and creation: Noah describes building new communities, egalitarian spaces, and shaping Israel through civic involvement and local politics. [00:11:22] – Raising Israeli-born children: Noah reflects emotionally on seeing his kids grow up Hebrew-speaking, communal, and connected—contrasting American vs. Israeli culture. [00:15:42] – Anglo influence in Israel: Discussion turns to American Jews' cultural and social contributions—environmentalism, NGOs, and pluralism—forming a distinct "ethnic group" within Israel. [00:20:31] – Bridging identities: Noah explains how he respects Haredi (Ultra-Orthodox) culture and values, despite being secular-left politically—revealing his nuanced, integrative outlook. [00:28:24] – Text study & reflection: Geoffrey brings in a Midrash about Abraham choosing industrious Canaanites; parallels to modern Israeli industriousness ("startup nation") and shared society. [00:29:55] – Closing vision: Noah's optimism—believing Israeli society continues to expand its "us," becoming more inclusive, compassionate, and interconnected. Ends with reflection on Ger v'Toshav (stranger and citizen) identity. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/684491 Transcript here: https://madlik.substack.com/

Anglo-americký básník a esejista Wystan Hugh Auden není českým čtenářům příliš známý, neexistuje, pokud vím, ani žádný knižní překlad jeho básní; je zastoupen pouze v některých antologiích, ojedinělé básně jsou v češtině dostupné na internetu, např. jeho slavné Pohřební blues, které v překladu Miroslava Macka začíná verši:Vypněte telefon, zastavte čas,psovi, ať neštěká, kost hoďte zas.“

De la musique tirée de la voûte anglophone de CISM.

Anglo-americký básník a esejista Wystan Hugh Auden není českým čtenářům příliš známý, neexistuje, pokud vím, ani žádný knižní překlad jeho básní; je zastoupen pouze v některých antologiích, ojedinělé básně jsou v češtině dostupné na internetu, např. jeho slavné Pohřební blues, které v překladu Miroslava Macka začíná verši:Vypněte telefon, zastavte čas,psovi, ať neštěká, kost hoďte zas.“Všechny díly podcastu Ranní úvaha můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

De la musique tirée de la voûte anglophone de CISM.

Clement Manyathela speaks to Shalo Mbatha, who is an author & royal Zulu historian to better understand the history of the Anglo-Zulu War and how it has affected modern day South Africa. The Clement Manyathela Show is broadcast on 702, a Johannesburg based talk radio station, weekdays from 09:00 to 12:00 (SA Time). Clement Manyathela starts his show each weekday on 702 at 9 am taking your calls and voice notes on his Open Line. In the second hour of his show, he unpacks, explains, and makes sense of the news of the day. Clement has several features in his third hour from 11 am that provide you with information to help and guide you through your daily life. As your morning friend, he tackles the serious as well as the light-hearted, on your behalf. Thank you for listening to a podcast from The Clement Manyathela Show. Listen live on Primedia+ weekdays from 09:00 and 12:00 (SA Time) to The Clement Manyathela Show broadcast on 702 https://buff.ly/gk3y0Kj For more from the show go to https://buff.ly/XijPLtJ or find all the catch-up podcasts here https://buff.ly/p0gWuPE Subscribe to the 702 Daily and Weekly Newsletters https://buff.ly/v5mfetc Follow us on social media: 702 on Facebook https://www.facebook.com/TalkRadio702 702 on TikTok https://www.tiktok.com/@talkradio702 702 on Instagram: https://www.instagram.com/talkradio702/ 702 on X: https://x.com/Radio702 702 on YouTube: https://www.youtube.com/@radio702 See omnystudio.com/listener for privacy information.

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

VISITA MI WEB OFICIAL : bit.ly/4ngcVva REDES SOCIALES: linktr.ee/djtachperu www.facebook.com/djtachperu www.instagram.com/djtachperu Visita, dale play y comenta: www.soundcloud.com/@djtachoficial www.tiktok.com/@djtachperu www.youtube.com/@DjTachPeru hearthis.at/djtachperu/

VISITA MI WEB OFICIAL : bit.ly/4ngcVva REDES SOCIALES: linktr.ee/djtachperu www.facebook.com/djtachperu www.instagram.com/djtachperu Visita, dale play y comenta: www.soundcloud.com/@djtachoficial www.tiktok.com/@djtachperu www.youtube.com/@DjTachPeru hearthis.at/djtachperu/

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

Get early access to all of the 2025 RENEW Gathering Breakout Tracks: https://reallifetheologypodcast.supercast.com/  Visit RENEW.org for great resources on Disciple Making and Theology.  Today's episode will help us understand the profound impact of cultural intelligence on the growth and adaptation of the Latino Christian community within diverse and evolving urban centers in the United States. The provided script titled "Latino Christian Movement" features a discussion and workshop led by Alex Diaz, the campus pastor at Trader Point Christian Church's Midtown campus. The episode focuses on cultural intelligence and the growth and adaptation of the Latino Christian community in the United States. Alex begins by introducing himself, sharing his background of immigrating from Venezuela to the U.S. and detailing his ministry journey across several states. He highlights significant demographic changes in cities like Indianapolis, depicting the rise in Latino populations and the proliferation of Hispanic restaurants even in traditionally white supremacist areas. The core of the workshop hinges on the concept of cultural intelligence, which is described as the ability to function effectively in culturally diverse settings. Alex explains the rapid demographic shifts occurring in the U.S., showcased by census data, and how these shifts indicate a future where urban centers will predominantly consist of minority communities, particularly Hispanic and multiracial groups. He emphasizes the importance of adapting church practices to reflect current and anticipated demographic realities, noting common misconceptions and anxieties about cultural change. Alex is joined by Pastor Miguel Lara of White River Christian Church, who shares his journey from Venezuela to the U.S., focusing on his experiences in leading a Hispanic ministry within a predominantly Anglo church. Miguel underscores the value of mutual respect, shared meals, and activities in fostering cross-cultural friendships and unity. He highlights various outreach programs, including sports ministries, marriage seminars, and mentoring initiatives, which have successfully integrated Hispanic members into the church community. Pastor Miguel also details practical steps his church has taken to serve and grow their Hispanic congregation, such as bilingual online presence, ESL programs, and culturally relevant outreach like the music program “Elma,” inspired by a similar initiative in Venezuela aimed at keeping youth engaged through orchestral music. Throughout the episode, multiple facets of building and sustaining multicultural congregations are discussed, including the importance of friendship, learning from each other, and leveraging existing church structures and processes. In conclusion, Alex and Miguel's stories highlight the broader strategic and operational measures necessary for churches to adapt to and embrace cultural diversity. They underline the inevitable demographic changes sweeping the U.S. and the need for churches to develop cultural intelligence as part of their mission to effectively minister to increasingly diverse communities.

British reach Kabul through the Bolan pass with their Army of Indus to remove Dost Mohammad and install Shah Shuja. They occupy Afghanistan but that's when the real fight begins. They fail to ensure their control over Afghanistan. The Army of Indus is destroyed and the British send their Army of Retribution to retake Kabul, only to re-install the ruler who ruled before the British intervention. Dost Mohammad is back on the throne of Afghanistan, with British backing.How history rhymed again in 21st century Afghanistan.The Second Anglo-Afghan War (1878–1880) was fought as part of the Great Game rivalry between Britain and Russia over influence in Afghanistan. The British invaded Afghanistan with around 40,000 troops in three columns, capturing key locations like Kandahar, the Khyber Pass, and Kabul. Emir Sher Ali fled and died in exile, his son Yaqub Khan signed the Treaty of Gandamak, ceding control over Afghan foreign affairs to the British. However, after the British envoy was killed in Kabul, conflict resumed until British forces defeated Afghan forces led by Ayub Khan at the Battle of Kandahar in 1880, ending the war. Abdur Rahman Khan was installed as a British-backed emir, stabilizing the region as a buffer between Russian and British territories.The Third Anglo-Afghan War occurred in 1919 when Afghan forces under Amanullah Khan sought to reclaim full independence. The brief conflict ended with the Treaty of Rawalpindi, whereby Britain recognized Afghanistan's independence and control over its foreign affairs, ending British influence. This war marked the end of direct British intervention in Afghan sovereignty.

East India Company defends Assam (ruled by Ahoms) from Burmese attacks and plants the seeds for incorporation of Burma to British ruled India in 19th century.Subsequent wars further weakened Burmese sovereignty. The Second Anglo-Burmese War (1852–1853) led to the British annexation of Lower Burma for its valuable resources. The Third Anglo-Burmese War in 1885 resulted in the full annexation of Burma, which was formally incorporated as a part of British India by January 1886. The colonial administration ruled Burma as part of British India until 1937, after which Burma was made a separate colony. British rule lasted until Burma's independence in 1948.

De la musique tirée de la voûte anglophone de CISM.

Today Razib talks to Eric Kaufmann, a Canadian professor of politics at the University of Buckingham, where he directs the Centre for Heterodox Social Science. He earned his BA from the University of Western Ontario and his MA and PhD from the London School of Economics. Prior to his current role, he held positions at the University of Southampton and Birkbeck, University of London, which he left in October 2023. He is the author of several books, including Whiteshift: Immigration, Populism and the Future of White Majorities, Shall the Religious Inherit the Earth?, and The Third Awokening. His research interests include nationalism, political and religious demography, and national identity. Kaufmann is a previous guest on the podcast. Razib and Kaufmann begin their conversation by exploring the thesis of one of his earlier works, 2004's Rise and Fall of Anglo-America. They discuss the definition of “WASP,” White Anglo-Saxon Protestant, and cultural changes in the white American majority because of the massive immigration waves of the 19th and early 20th century. Kaufman argues that a coalition of liberal WASPs and “white ethnics” was instrumental in the eventual overthrow of the cultural hegemony of elite Protestant whites in the second half of the 20th century. Razib and Kaufman then relate the history of the WASPs to his latest book, The Third Awokening, which chronicles the rise of “cultural socialism” centered around race. Kaufman documents the potency of the ideas of the latest variant of wokeness, their traction among the youth, and argues for its historical roots in earlier forms of Anglo liberalism.

De la musique tirée de la voûte anglophone de CISM.

Go to www.LearningLeader.com for full show notes The Learning Leader Show with Ryan Hawk This is brought to you by Insight Global. If you need to hire one person, hire a team of people, or transform your business through Talent or Technical Services, Insight Global's team of 30,000 people around the world has the hustle and grit to deliver. www.InsightGlobal.com/LearningLeader My guest: Dave Berke is a retired US Marine Corps Officer, TOPGUN Instructor, and now a leadership instructor and speaker with Echelon Front, where he serves as Chief Development Officer. As a F/A-18 pilot, he deployed twice from the USS John C Stennis in support of combat operations in Iraq and Afghanistan. He spent three years as an Instructor Pilot at TOPGUN where he served as the Training Officer, the senior staff pilot responsible for the conduct of the TOPGUN course. Notes: July 2001: Plans Don't Survive Contact - Dave's Top Gun graduation exercise as flight lead. Wingman yells, "Showtime one-one break right!" - an F-5 snuck into formation. Dave was staring at the radar instead of looking out, had to fall out of formation, and ended up at the back instead of leading from the front. Mission successful, but nothing like he planned. Dave: "The outcome was still really good... except it was nothing like I thought it was going to be." Lesson: You're planning for the success of the outcome, not how you're going to do it. The most important attribute in a leader is humility. To be effective, you must be able to listen, learn, be flexible, and admit you're wrong sometimes. One of the biggest issues they deal with when working with leaders is ego and/or the inability to be humble. As leaders, we need to be self-aware enough to realize when our ego is getting the best of us. And surrounding ourselves with people who will help us know when that is happening as well. Be Fluid with Plans, Deliberate with Outcomes - Be really fluid and loose with plans, but deliberate about aligning the team on outcomes. Dave grew up as a control freak, OCD planner. Dave: "In life, it's just not how life works... If you can align on the mission and outcome, and you are very open-minded that there are a lot of different ways to get there, you're far more likely to be successful." The military saying, "The enemy gets a vote." Ryan's quarterback coach after an interception: "He's on scholarship too, you know?" Process: How You Create It Matters Most - Process is important, but how you create it matters most. If you agree on the outcome, the conversation should be less about agreement, more about "When you talk about step one, what are you thinking? How does this lead to step two?" The process has to be organic. When you create it, you're more likely to maneuver around challenges. Book Dedication: Chris and Kat - Book dedicated to Corporal Chris Leon and his mother, Kat. Chris was a radio operator on Dave's 13-man Anglo team. June 20, 2006, Chris was killed by an enemy sniper in Iraq - first Anglican Marine killed there. Dave's son is Matthew Leon Burke - took Chris's last name. Chris's mom Kat is Aunt Kat to Dave's family. Dave: "I always say I really deep down wish I didn't know Kat, because that would've meant Chris came home and life just went on. But that's not what happened." Chris taught bravery. Kat taught strength. Top Gun Reality: It's About the Team - 1986 Top Gun most impactful movie on Dave's life at 14. But the movie depicts a lone wolf. Marine Corps teaches: Your contribution to the team matters most. A really good pilot who's self-centered will do more damage than a slightly less capable pilot who's a real team player. Dave: "If there's ever a team sport, it's going into combat... It's not about you. It's about the team." Trust: Action, Not Description - Echelon codifies relationships: Trust, respect, listening, influence. Trust is the cornerstone. Dave: "If you don't trust me, I could be good at so many things. If there is a trust gap, there's going to be a problem in the relationship and team." Trust is action you take.  Ego: The Universal Challenge - When Echelon works with companies, challenges are almost always connected to ego. Dave: "Our egos tend to wreak havoc at each level of organization." From birth, the ego drives us down the wrong path. When debating plans, ego says, "You're right, he's wrong." Building good leadership is managing egos. Dave: "Humility is the most important attribute in a leader. All the attributes, humility is number one, and we don't waffle on that." Humility Enables Everything Else - Dave worked with the biggest, toughest SEALs. Attribute most critical to success: humility. Ability to listen, learn, be flexible, change, admit you're wrong, and go with someone else's plan. It even affects fitness. Humility touches everything. Doesn't diminish other attributes, but allows you to strengthen them.  Teaching Humility: Subordinate Your Ego - You can't tell someone with a big ego to be humble. Dave: "The biggest challenge with someone else's ego is not their ego. It's your ego's response to it." Most counterintuitive thing: If you clash with Ryan, Dave has to subordinate his ego to Ryan's. Lower your ego: "Hey Ryan, I've been pushing back hard, I realize I'm not listening." Natural reaction: Ryan's ego starts to drop. Over time, collaborate more. You connect success to the ability to control the ego. Dave: "Humility is the measurement of how much control you have over your ego." What you give is usually what you get. It's reciprocal. Care About Team More Than Yourself - When your people see you working hard to clear paths or block an egomaniac boss, they'll run through walls for you. Outcome of a good relationship: You care about the team, the team cares about you. That selfless act shows you care about them more than yourself. Dave: "That's how you show that you care about them more than yourself, and that's what a leader's job is, to care about the team more than you care about yourself. That's parenting, that's marriage." Extreme Ownership - Book Extreme Ownership changed Dave's understanding. When you take ownership, take ownership of everything. Caveat: Not things you literally don't control. But you have ownership over everything, even just how you react. After Chris was killed, Dave said, "That's war, nothing we can do." Problem: When he embraced it wasn't his responsibility, it meant he didn't have as much to change. Should have asked: "What is everything we can do to make sure this doesn't happen again?" The tendency is to undershoot ownership. Try to take it to the extreme. If you can take ownership of everything you can control, you get more influence over the outcome. Detachment: A Superpower - Dave: "Detachment is a superpower" - (1) almost nobody can do it, and (2) if you can, it's massively influential. Detachment is being in control of emotions. When overwhelmed with priorities and pressures, you tend to get emotional. When you react emotionally, you make bad decisions. Learn the skill of detaching - not to be devoid of emotion (we're human), but don't let emotions dictate. Get Away from Problems to See What's Causing It - When a problem occurs at work, you tend to focus on it, go into it. It seems good but is often wrong. You should get away from it, detach. Getting away lets you look around and see what's really causing it. Military example: The enemy is shooting at you; the tendency is to focus on that. Usually bad because they're hoping you do - then they send a flanking maneuver. If you detach, step back, you'll see the flanking maneuver coming. Be able to see the future - that's the superpower.  Know Your Red Flags - Intervene Early - You have to understand where you are escalating your emotions. Know your personal red flags. Most people don't go zero to 100. Long day, flight delayed, bad meeting - little things tick up, so zero is actually 4 or 5, which means dirty dishes put you to 7. When Dave gets frustrated, traps tighten up. Some people's nose turns red. If you're at level 8 and someone says, "calm down," it makes it worse. But if at level 1 or 2 and you intervene, you're in control. What an adult does: "I'm an emotional guy, but I have awareness of where I am. If I'm a 4, I gotta intervene then." If at level 10, detaching is not gonna happen. That's the difference between kids and adults. Dave: "You are much more likely to have a hard time controlling your emotions, ironically, with people you care about the most." Quotes: "You're planning for the success of the outcome, not how you're going to go about doing that, because things get in the way."  "Humility is the most important attribute in a leader. All the attributes. Humility is number one, and we don't waffle on that."  "The biggest challenge with someone else's ego is not their ego. It's your ego's response to it."  "Detachment is a superpower."  "You are much more likely to have a hard time controlling your emotions, ironically, with people you care about the most." 01:16 Introducing Dave Burke 02:21 Dave Burke's Top Gun Experience 05:23 Lessons Learned from Military to Everyday Life 07:56 The Importance of Flexibility in Leadership 13:07 The Need to Lead: Dedication and Personal Stories 16:58 The Realities of Teamwork in Combat and Business 21:03 Building Trust and Relationships in Teams 26:04 The Role of Humility in Effective Leadership 31:03 Understanding Ego and Humility 31:50 Subordinating Your Ego 33:38 Challenges of Teaching Humility 34:07 Personal Experiences with Ego 39:20 The Power of Ownership 42:57 Detachment as a Superpower 52:58 Advice for Young Leaders 57:26 Conclusion and Key Takeaways  

De la musique tirée de la voûte anglophone de CISM.

In this episode we shall cover the Anglo Nepalese War

De la musique tirée de la voûte anglophone de CISM.

The Peshwa makes a one last attempt to assert Maratha sovereignty. The Peshwa ultimately surrendered in June of 1818. But some of the Maratha leaders kept fighting till 1919. Ex. The fortress of Asirgarh was lost by Maratha commander Jeswant Rao Lar after a long siege and battle from East India Company in April 1819.While Amir Khan had surrendered early on. the Pindari leader, Karim Khan, surrendered after some fights. Chitu Khan ran away into the forests and remained in hiding till he was killed by a tiger. A funny thing to note: after Indian independence Cheetahs went extinct(1947-52) but the Tigers were saved with the Save the Tiger mission (Project Tiger, started in 1973)

This episode explores the complexity of Florida's colonial history, its relationship to African-Americans, and its importance during the War of Independence. Our expert guest is Prof. Jane Landers (Vanderbilt University), who is also the Director of the Slave Societies Digital Archive. Topics include: -The importance of remembering African-American history in Spanish America -An overview of Spanish colonial history, which is much older than Anglo-American history that began in Jamestown in 1619 -Spain's religious sanctuary policy, which granted African-American slaves freedom in Florida as far back as 1687 -The first Underground Railroad for enslaved Blacks, which led south to Spanish Florida not north -The different models of slavery in Spanish colonies and the different ways enslaved people could free themselves -The complex political, religious, economic, and military structures in Spanish colonies -Indigenous migration from Anglo colonies to Spanish Florida -The War of Jenkins' Ear (1739-1748) and the Battle of Bloody Mose (1740) near St. Augustine, during which free Africans fought with Spain to protect their freedom -Spanish Florida during the French and Indian War (the Seven Years' War) -The cession of Florida to Britain at the end of the War in 1763 and the subsequent migration of Carolina farmers with roughly 9,000 enslaved African-Americans to Florida and then the later transfer of additional enslaved Africans from Africa -The exile of free Blacks from Florida to Cuba in 1763-64 -Spain's support of American Patriots in the War of Independence -The deployment of exiled free Blacks, who had left Florida for Spanish-Cuba in 1763, to fight the British in Pensacola in 1777 -The return of Florida to Spain in 1784 -The drive by the US both to eliminate free black culture in Florida and also to institute a slave economy there -The transfer of Florida to the new United States in 1821 and the second exile of free Blacks from Florida to other Spanish colonies -An analysis of the phrase "all men are created equal" through the lens of the free inhabitants of Spanish Florida

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

De la musique tirée de la voûte anglophone de CISM.

In this episode you will discover: Diversity Means Everyone - Race is just one piece. Consider how age, language, immigration status, religion, sexual orientation, and geography intersect to shape each person's experience with aphasia. Go Into the Community to Build Trust - Sustainable partnerships require leaving your institution and showing up consistently. Visit centers, share meals, and invest time where people gather. Trust develops gradually through authentic presence. Listen to Real-Life Struggles First - Before starting therapy protocols, hear what families actually face: shifted gender roles, children as language brokers, lack of community aphasia awareness, and disrupted family dynamics. Train Future Clinicians Differently - If you're building or revising academic programs, front-load diversity with a foundational intersectionality course in semester one, then integrate these principles across every subsequent course and clinical practicum.   If you've ever wondered how to better support multilingual families navigating aphasia, or felt uncertain about cultural considerations in your practice, this conversation will give you both the framework and the practical insights you need. Welcome to the Aphasia Access Aphasia Conversations Podcast. I'm Katie Strong, a faculty member at Central Michigan University where I lead the Strong Story Lab, and I'm a member of the Aphasia Access Podcast Working Group. Aphasia Access strives to provide members with information, inspiration, and ideas that support their aphasia care through a variety of educational materials and resources.   I'm today's host for an episode that tackles one of the most important conversations happening in our field right now - how do we truly serve the increasingly diverse communities that need aphasia care? We're featuring Dr. Jose Centeno, whose work is reshaping how we think about equity, social justice, and what it really means to expand our diversity umbrella. Dr. Centeno isn't just talking about these issues from an ivory tower - he's in the trenches, working directly with communities and training the next generation of clinicians to do better. Before we get into the conversation, let me tell you a bit more about our guest. Dr. Jose Centeno is Professor in the Speech-Language Pathology Program at Rutgers University. What makes his work unique is how he bridges the worlds of clinical practice and research, focusing on an often overlooked intersection: what happens when stroke survivors who speak multiple languages need aphasia care?   Dr. Centeno is currently exploring a critical question - what barriers do Latinx families face when caring for loved ones with post-stroke aphasia, and what actually helps them navigate daily life? His newest initiative takes this work directly into the community, where he's training students to bring brain health activities to underserved older adults in Newark's community centers.   As an ASHA Fellow and frequent international speaker, Dr. Centeno has made it his mission to ensure that aphasia research and care truly serve diverse communities. His extensive work on professional committees reflects his commitment to making the field more inclusive and culturally responsive. So let's get into the conversation.   Katie Strong: As we get started, I love hearing about how you came into doing this work, and I know when we spoke earlier you started out studying verb usage after stroke and very impairment-based sort of way of coming about things. And now you're doing such different work with that centers around equity and minoritized populations. I was hoping you could tell our listeners about the journey and what sparked that shift for you.   Jose Centeno: That's a great question. In fact, I very often start my presentations at conferences, explaining to people, explaining to the audience, how I got to where I am right now, because I did my doctoral work focused on verb morphology, because it was very interesting. It is an area that I found very, very interesting. But then I realized that the data that I collected for my doctorate, and led to different articles, was connected to social linguistics. I took several linguistics courses in the linguistics department for my doctorate, and I needed to look at the results of my doctoral work in terms of sociolinguistic theory and cognition. And that really motivated me to look at more at discourse and how the way that we talk can have an impact on that post stroke language use. So, I kept writing my papers based on my doctoral data, and I became interested in finding out how our colleagues working with adults with aphasia that are bilingual, were digesting all this literature. I thought, wait a minute. Anyway, I'm writing about theory in verb morphology, I wonder where the gaps are. What do people need? Are people reading this type of work? And I started searching the literature, and I found very little in terms of assessing strengths and limitations of clinical work with people with aphasia.   And what I found out is that our colleagues in childhood bilingualism have been doing that work. They have been doing a lot of great work trying to find out what the needs are when you work with bilingual children in educational settings. So that research served as my foundational literature to create my work. And then I adopted that to identifying where the strengths and needs working with people by new people with aphasia were by using that type of work that worked from bilingual children. And I adapted it, and I got some money to do some pilot work at the from the former school where I was. And with that money I recruited some friends that were doing research with bilingual aphasia to help me create this survey. So that led to several papers and very interesting data.   And the turning point that I always share, and I highlight was an editorial comment that I got when I when I submitted, I think, the third or fourth paper based on the survey research that I did. The assessment research. And one of the reviewers said, “you should take a look at the public health literature more in depth to explain what's going on in terms of the needs in the bilingual population with aphasia”. So, I started looking at that and that opened up a huge area of interest.   Katie Strong: I love that.   Jose Centeno: Yeah, that's where I ended up, you know, from an editorial comment based on the studies of survey research. And that comment motivated me to see what the gaps were more in depth. And that was in 2015 when that paper came out. I kept working, and that data led to some special issues that I invited colleagues from different parts of the world to contribute. And then three years later, Rutgers invited me to apply for this position to start a diversity focused program at Rutgers, speech language pathology. At Rutgers I met a woman that has been my mentor in qualitative research. Pamela Rothpletz-Puglia is in nutrition, and she does qualitative, mixed methods research. So, her work combined with my interest in identifying where the needs were, led me to identify the needs in the work with people with aphasia through the caregivers using her methodology. And I'll come talk more about it, because it's related to a lot of different projects that I am pursuing right now.   Katie Strong: I love this. So, it sounds like, well, one you got a really positive experience from a reviewer, which is great news.   Jose Centeno: Well, it was! It's a good thing that you say that because when we submit articles, you get a mixed bag of reviews sometimes. But, this person was very encouraging. And some of the other reviews were not as encouraging, but this was very encouraging, and I was able to work on that article in such a way that got published and it has been cited quite a bit, and it's, I think it's the only one that has pretty much collected very in depth data in terms of this area.   Katie Strong: Yeah, well, it sounds like that really widened your lens in how you were viewing things and taking an approach to thinking about the information that you had obtained.   Jose Centeno: And it led to looking at the public health literature and actually meeting Pamela. In fact, I just saw her last week, and we met because we're collaborating on different projects. I always thank her because we met, when our Dean created an Equity Committee and she invited the two of us and somebody else to be to run that committee. And when Pamela and I talked, I said to her, “that qualitative work that you are doing can be adapted to my people with aphasia and their caregivers”. And that's how we collaborated, we put a grant proposal together, we got the money, and that led to the current study.   Katie Strong: I love that, which we're going to talk about in a little bit. Okay, thank you. Yeah, I love it. Okay, well, before we get into that, you know, one of the things I was hoping you could talk about are the demographics of people living with aphasia is becoming really increasingly more diverse. And I was hoping you could talk about population trends that are driving the change or challenges and opportunities that this presents for our field.   Jose Centeno: Yeah, that is actually something that I've been very interested in after looking at the public health literature because that led to looking at the literature in cardiology, nursing, social work, psychology, in terms of diversity, particularly the census data that people in public health were using to discuss what was going on in terms of the impact of population trends in healthcare. And I realized when I started looking at those numbers that and interestingly, the Census published later. The Census was published in 2020, several years after I started digging into the public health literature. The Census published this fantastic report where they the Census Bureau, discussed how population trends were going to be very critical in 2030 in the country. In 2030 two population trends are going to merge. The country gradually has been getting older and at the same time in 2030 as the country is getting older, 2030 is going to be a turning point that demographic transition, when the population is going to be more older people than younger people. So that's why those population trends are very important for us because people are getting older, there is higher incidence for vulnerabilities, health complications. And of those health complications, neurological, cardiovascular problems, stroke and also dementia.   Katie Strong: Yes. So interesting. And maybe we can link, after we finish the conversation, I'll see if I can get the link for that 2020 census report, because I think maybe some people might be interested in checking that out a little bit more.   Jose Centeno: So yeah, definitely, yeah.   Katie Strong: Well, you know, you've talked about diversity from a multilingual, bilingual perspective, but you also, in your research, the articles I've read, you talk about expanding the diversity umbrella beyond race to consider things like sexual orientation, socioeconomic background and rural populations. Can you talk to us a little bit about what made you think about diversity in this way?   Jose Centeno: Very good question, you know, because I realized that there is more to all of us than race. When we see a client, a patient, whatever term people use in healthcare and we start working with that person there is more that person brings into the clinical setting, beyond the persons being white or African American or Chinese or Latino and Latina or whatever. All those different ethnic categories, race and ethnicity. People bring their race and ethnicity into the clinical setting, but beyond that, there is age, there is sexual orientation, there is religion, there is geographic origins, whether it's rural versus urban, there is immigration status, language barriers, all of those things. So, it makes me think, and at that time when I'm thinking about this beyond race, I'm collecting the pilot data, and a lot of the pilot data that was collected from caregivers were highlighting all of those issues that beyond race, there are many other issues. And of course, you know, our colleagues in in aphasia research have touched on some of those issues, but I think there hasn't been there. There's been emphasis on those issues but separately. There hasn't been too much emphasis in looking at all of those issues overlapping for patient-centered care, you know,  bringing all those issues together and how they have an impact on that post stroke life reconfiguration. You know, when somebody is gay. Where somebody is gay, Catholic, immigrant, bilingual, you know, looking at all of those things you know. And how do we work with that? Of course, we're not experts in everything, and that leads to interprofessional collaborations, working with psychologists, social workers and so on.   So that's why my work started evolving in the direction that looks at race in a very intersectional, very interactional way to look at race interacting with all these other factors. Because for instance, I am an immigrant, but I also lived in rural and urban environments, and I have my religious and my spiritual thoughts and all of those, all of those factors I carry with me everywhere you know. So, when somebody has a stroke and has aphasia, how we can promote, facilitate recovery and work with the family in such a way that we pay attention to this ecology of factors, family person to make it all function instead of being isolated.   Katie Strong: Yeah, I love that. As you were talking, you use the term intersectionality. And you have a beautiful paper that talks about transformative intersectional Life Participation Approach for Aphasia (LPAA) intervention. And I'd love to talk about the paper, but I was hoping first you could tell us what you really mean by intersectionality in the context of aphasia care, and why is it so important to think about this framework.   Jose Centeno: Wow. It's related to looking at these factors to really work with the person with aphasia and the family, looking at all these different factors that the person with aphasia brings into the clinical setting. And these factors are part of the person's life history. It's not like these are factors that just showed up in the person's life. This person has lived like this. And all of a sudden, the person has a stroke. So there is another dimension that we need to add that there in that intersectional combined profile of a person's background. How we can for aphasia, is particularly interesting, because when you work with diverse populations, and that includes all of us. You know, because I need to highlight that sometimes people…my impression is, and I noticed this from the answers from my students, that when I asked about diversity, that they focused on minoritized populations. But in fact, all this diverse society in which we live is all of us. Diversity means all of us sharing this part, you know, sharing this world. So, this intersectionality applies to all of us, but when it comes to underrepresented groups that haven't been studied or researched, that's why I feel that it's very important to pay a lot of attention, because applying models that have been developed to work with monolingual, middle class Anglo background…it just doesn't work. You know, to apply this norm to somebody that has all of these different dimensions, it's just unfair to the person and it's something that people have to be aware of. Yeah.   Katie Strong: Yeah. And I think you know, as you're talking about that and thinking about the tenets of the Life Participation Approach, they really do support one another in thinking about people as individuals and supporting them in what their goals are and including their family. You're really thinking about this kind of energized in a way to help some clinicians who are maybe thinking, “Oh, I do, LPAA, but it's hard for me to do it in this way”. You probably are already on you road to doing this, but you really need, just need to be thinking about how, how the diversity umbrella, really, you know, impacts everybody as a clinician, as a person with a stroke, as a family member.   Jose Centeno: Yeah, and, you know, what is very interesting is that COVID was a time of transition. A lot of factors were highlighted, in terms of diversity, in terms of the infection rate and the mortality was higher in individuals from minoritized backgrounds. There were a lot of issues to look at there. But you know, what's very interesting in 2020 COVID was focusing our attention on taking care of each other, taking care of ourselves, taking care of our families. The LPAA approach turned 20 years old. And that made me think, because I was thinking of at that time of disability, and it made me think of intersectionality. And I just thought it would be very helpful for us to connect this concept of intersectionality to the LPAA, because these issues that we are experiencing right now are very related to the work we do as therapists to facilitate people with aphasia, social reconnection after a stroke and life reconfiguration. So, all of this thinking happened, motivated by COVID, because people were talking about intersectionality, all the people that were getting sick. And I just thought, wait a minute, this concept of intersectionality, LPAA turning 20 years old, let's connect those two, because my caregiver study is showing me that that intersectionality is needed in the work that we're doing with people in aphasia from underrepresented backgrounds.   Katie Strong: Yeah, I'm so glad that you shared that insight as to how you came to pulling the concepts together. And the paper is lovely, and I'll make sure that we put that in the link to the show notes as well, because I know that people will, if they haven't had the chance to take a look at it, will enjoy reading it.   Jose Centeno: And just let me add a bit more about that. Aura Kagan's paper on, I forgot where it was in [ASHA] Perspectives, or one of the journals where she talks about the LPAA turning 20 years old. [And I thought], “But wait a minute, here's the paper! Here's the paper, and that I can connect with intersectionality”. And at the same time, you know, I started reading more about your work and Jackie Hinckley's work and all the discourse work and narrative work because that's what I was doing at the time. So that's how several projects have emerged from that paper that I can share later on.   Katie Strong: I love it. I love it. Yeah, hold on! The suspense! We are there, right?   Jose Centeno: This is turning into a coffee chat without coffee!   Katie Strong: As I was reading your work, something that stood out to me was this idea of building sustainable community relationships in both research and clinical work with minoritized populations. You've been really successful in doing this. I was hoping you could discuss your experiences in this relationship building, and you also talk about this idea of cultural brokers.   Jose Centeno: Wow! You know this is all connected. It's part of my evolution, my journey. Because as I started collecting data in the community from for my caregiver study, I realized that community engagement to do this type of qualitative work, but also to bring our students into the community. It's very important to do that work, because I you know this is something that I learned because I was pretty much functioning within an academic and research environment and writing about equity and social justice and all these different areas regarding aphasia, but not connecting real life situations with the community. For example, like having the students there and me as an academician taking that hat off and going into the community, to have lunch, to have coffee with people in the community, at Community Centers. So those ideas came up from starting to talk with the caregivers, because I felt like I needed to be there more. Leave the classroom. Leave the institution. Where I was in the community it's not easy. I'm not going to say that happened overnight, because going into any community, going into any social context, requires time. People don't open their doors automatically and right away. You know you have to be there frequently. Talk about yourself, share experiences. So be a friend, be a partner, be a collaborator, be all of these things together, and this gradually evolved to what I am doing right now, which is I started the one particular connection in the community with a community center.   How did I do that? Well, I went all over the place by myself. Health fairs, churches, community centers. People were friendly, but there wasn't something happening in terms of a connection. But one person returned my email and said, “we have a senior program here. Why don't we meet and talk?” So, I went over to talk with them, and since then, I have already created a course to bring the students there. I started by going there frequently for lunch, and I feel very comfortable. It is a community center that has programs for children and adults in the community. They go there for computer classes, for after school programs for the children. The adults go there for English lessons or activities and they have games and so on. And it's very focused on individuals from the community. And the community in Newark is very diverse. Very diverse.   So that led to this fantastic relationship and partnership with the community. In fact, I feel like I'm going home there because I have lunch with them. There's hugs and kissed. It's like  seeing friends that that you've known for a long time. But that happened gradually. Trust. Trust happens gradually, and it happens in any social context. So, I said to them, “Let's start slowly. I'll bring the students first to an orientation so they get to know the center.” Then I had the opportunity to develop a course for summer. And I developed a course that involved activities in the community center and a lecture. Six weeks in the summer. So this project now that I call Brain Health a health program for older adults, is a multi-ethnic, multilingual program in which the students start by going to the center first in the spring, getting to know people there, going back there for six weeks in the summer, one morning a week, and taking a lecture related to what brain health is, and focusing that program on cognitive stimulation using reminiscence therapy. And it's done multilingually. How did that happen? Thank God at the center there are people that speak Portuguese, Spanish and English. And those people were my interpreters. They work with the students. They all got guidelines. They got the theoretical content from the lectures, and we just finished the first season that I called it. That course they ran this July, August, and the students loved it, and the community members loved it! But it was a lot of work.   Katie Strong: Yeah, of course! What a beautiful experience for everybody, and also ideas for like, how those current students who will be soon to be clinicians, thinking about how they can engage with their communities.    Jose Centeno: Right! Thank you for highlighting that, because that's exactly how I focus the course. It wasn't a clinical course, it was a prevention course, okay? And part of our professional standards is prevention of communication disorders. So, we are there doing cognitive stimulation through reminiscence activities multilingually, so we didn't leave anybody behind. And luckily, we have people that spoke those languages there that could help us translate. And my dream now the next step is to turn that Brain Health course into another course that involves people with aphasia.   Katie Strong: Oh, lovely.   Jose Centeno: Yeah, so that is being planned as we speak.   Katie Strong: I love everything about this. I love it! I know you just finished the course but I hope you have plans to write it up so that others can learn from your expertise.   Jose Centeno: Yeah, I'm already thinking about that.   Katie Strong: I don't want to put more work on you…   Jose Centeno: It's already in my attention. I might knock on your door too. We're gonna talk about that later.   Katie Strong: Let's get into the work about your caregivers and the work that you did. Why don't you tell us what that was all about.   Jose Centeno: Well, it's a study that focuses on my interest in finding out and this came from the assessment work that I did earlier when I asked clinicians working in healthcare what their areas of need were. But after meeting Pamela Rothpletz-Puglia at Rutgers, I thought, “Wait a minute, I would like to find out, from the caregivers perspective, what the challenges are, what they need, what's good, what's working, and what's not working.” And later on hopefully, with some money, some grant, I can involve people with aphasia to also ask them for their needs. So, I started with the caregivers to find out in terms of the intersectionality of social determinants of health, where the challenges were in terms of living with somebody with aphasia from a Latinx background, Latino Latina, Latinx, whatever categories or labels people use these days. So, I wanted to see what this intersectionality of social determinants of health at the individual level. Living with the person at home, what happens? You know, this person, there is a disability there, but there are other things going on at home that the literature sites as being gender, religion, and all these different things happening. But from the perspective of the caregivers. And also I wanted to find out when the person goes into the community, what happens when the person with aphasia goes into the community when the person tries to go to the post office or the bank or buy groceries, what happens? Or when the person is socializing with other members of the family and goes out to family gatherings? And also, what happens at the medical appointment, the higher level of social determinants in terms of health care? I wanted to find out individual, community and health care. The questions that I asked during these interviews were; what are the challenges?, what's good?, what's working?, what's not working?, at home?, in the community?, and when you go with your spouse or your grandfather or whoever that has a stroke into the medical setting?, and that's what the interviews were about.   I learned so much, and I learned the technique from reading your literature and reading Aura Kagen's literature and other people, Jackie Hindley literature, and also Pamela's help to how to conduct those interviews, because it's a skill that you have to learn. It happens gradually. Pamela mentored me, and I learned so much from the caregivers that opened all these areas of work to go into the community, to engage community and sustainable relationships and bring the students into the community.   I learned so much and some of the things that were raised that I am already writing the pilot data up. Hopefully that paper will be out next year. All these issues such as gender shifting, I would say gender issues, because whether is the wife or the mother that had a stroke or the father that had the stroke. Their life roles before the stroke get shifted around because person has to take over, and how the children react to that. I learned so much in terms of gender, but also in terms of how people use their religions for support and resilience. Family support. I learned about the impact of not knowing the language, and the impact of not having interpreters, and the impact of not having literature in the language to understand what aphasia is or to understand what happens after stroke in general to somebody.   And something also that was very important. There are different factors that emerge from the data is the role of language brokers, young people in college that have to put their lives on hold when mom or dad have a stroke and those two parents don't speak English well in such a way that they can manage a health care appointment. So, this college student has to give up their life or some time, to take care of mom or dad at home, because they have to go to appointments. They have to go into the community, and I had two young people, college age, talk to me about that, and that had such an impact on me, because I wasn't aware of it at all. I was aware of other issues, but not the impact on us language brokers. And in terms of cultural brokers, it is these young people, or somebody that is fluent in the language can be language brokers and cultural brokers at the same time, because in the Latinx community, the family is, is everything. It's not very different from a lot of other cultures, but telling somebody when, when somebody goes into a hospital and telling family members, or whoever was there from the family to leave the room, creates a lot of stress.   I had somebody tell me that they couldn't understand her husband when he was by himself in the appointment, and she was asked to step out, and he got frustrated. He couldn't talk. So that tension, the way that the person explained that to me is something that we regularly don't know unless we actually explore that through this type of interview. So anyway, this this kind of work has opened up so many different factors to look at to create this environment, clinical environment, with all professions, social work, psychology and whoever else we need to promote the best care for patient-centered care that we can.   Katie Strong: Yeah. It's beautiful work. And if I remember correctly, during the interviews, you were using some personal narratives or stories to be able to learn from the care partners. And I know you know, stories are certainly something you and I share a passion about. And I was just wondering if you could talk with our listeners about how stories from people with aphasia or their care partners families can help us better understand and serve diverse communities.   Jose Centeno: You know, the factors that I just went through, they are areas that we need to pay attention to that usually we don't know. Because very often, the information that we collect during the clinical intake do not consider those areas. We never talk about family dynamics. How did the stroke impact family dynamics? How does aphasia impact family dynamics? Those types of questions are important, and I'll tell you why that's important. Because when the person comes to the session with us, sometimes the language might not be the focus. They are so stressed because they cannot connect with their children as before, as prior to the stroke. In their minds, there is a there are distracted when they come into the session, because they might not want to focus on that vocabulary or sentence or picture. They want to talk about what's going on at home.   Katie Strong: Something real.   Jose Centeno: And taking some time to listen to the person to find out, “Okay, how was your day? How what's going on at home prior?” So I started thinking brainstorming, because I haven't gotten to that stage yet. Is how we can create, using this data, some kind of clinical context where there is like an ice breaker before the therapies, to find out how the person was, what happened in the last three days, before coming back to the session and then going into that and attempting to go into those issues. You know, home, the community. Because something else that I forgot to mention when I was going through the factors that were highlighted during the interviews, is the lack of awareness about aphasia in the community. And the expectations that several caregivers highlighted, the fact that people expected that problem that the difficulty with language to be something that was temporary.   Katie Strong: Yeah, not a chronic health condition.   Jose Centeno: Exactly. And, in fact, the caregivers have turned into educators, who when they go into community based on their own research, googling what aphasia is and how people in aphasia, what the struggles are. They had started educating the community and their family members, because the same thing that happens in the community can happen within the family network that are not living with this person on a day-to-day basis. So, yeah. All of this information that that you know, that has made me think on how clinically we can apply it to and also something how we can focus intervention, using the LPAA in a way that respects, that pays attention to all of these variables, or whatever variables we can or the most variables. Because we're not perfect, and there is always something missing in the intervention context, because there is so much that we have to include into it, but pay attention to the psychosocial context, based on the culture, based on the limitations, based on their life, on the disruption in the family dynamics.   Katie Strong: Yeah, yeah. It's a lot to think about.   Jose Centeno: Yeah. It's not easy. But I, you know. I think that you know these data that I collected made me think more in terms of our work, how we can go from focusing the language to being a little more psychosocially or involved. It's a skill that is not taught in these programs. My impression is that programs focus on the intervention that is very language based, and doing all this very formal intervention. It's not a formula, it's a protocol that is sometimes can be very rigid, but we have to pay attention to the fact that there are behavioral issues here that need to be addressed in order to facilitate progress.   Katie Strong: Yeah, and it just seems like it's such more. Thinking about how aphasia doesn't just impact the person who has it. And, you know, really bringing in the family into this. Okay, well, we talked about your amazing new class, but you just talked a little bit about, you know, training the new workforce. Could you highlight a few ideas about what you think, if we're training socially responsive professionals to go out and be into the workforce. I know we're coming near the end of our time together. We could probably spend a whole hour talking about this. What are some things that you might like to plant in the ears of students or clinicians or educators that are listening to the podcast?   Jose Centeno: You know this is something Katie that was part of my evolution, my growth as a clinical researcher. I thought that creating a program, and Rutgers gave us that opportunity, to be able to create a program in such a way that everybody's included in the curriculum. We created a program in which the coursework and the clinical experiences. And this happened because we started developing this room from scratch. It's not like we arrived and there was a program in place which is more difficult. I mean creating a program when you have the faculty together and you can brainstorm as to based on professional standards and ASHA's priorities and so on, how we can create a program, right? So, we started from scratch, and when I was hired as founding faculty, where the person that was the program director, we worked together, and we created the curriculum, clinically and education academically, in such a way that everybody, but everybody, was included from the first semester until the last semester. And I created a course that I teach based on the research that I've done that brings together public health intersectionality and applied to speech language pathology. So, this course that students take in the first semester, and in fact, I just gave the first lecture yesterday. We just started this semester year. So it sets the tone for the rest of the program because this course covers diversity across the board, applying it to children, adults and brings together public health, brings together linguistics, brings together sociology. All of that to understand how the intersectionality, all those different dimensions. So, the way that the I structured the course was theory, clinical principle and application theory, and then at the end we have case scenarios. So that's how I did it. And of course, you know, it was changing as the students gave me feedback and so on. But that, that is the first course, and then everybody else in their courses in acquired motor disorders, swallowing, aphasia, dementia. You know, all those courses, the adult courses I teach, but you know the people in child language and literacy. They cover diversity. Everybody covers diversity. So, in the area more relevant to our conversation here, aphasia and also dementia. In those courses, I cover social determinants of health. I expand on social determinants of health. I cover a vulnerability to stroke and dementia in underrepresented populations and so on. So going back to the question, creating a curriculum, I understand you know that not every program has the faculty or has the resources the community. But whatever we can do to acknowledge the fact that diversity is here to stay. Diversity is not going to go away. We've been diverse since the very beginning. You know, like, even if you look, if you look at any community anywhere, it's already diverse as it is. So, incorporating that content in the curriculum and try to make the connections clinically. Luckily, we were able to do that. We have a clinic director that is also focused on diversity, and we cover everything there, from gender issues, race, ethnicity, all of those, as much as we can. So, the curriculum and taking the students into the community as much as we can.   Katie Strong: Yeah, I love that. So, you're talking about front loading a course in the curriculum, where you're getting people thinking about these and then, it's supplemented and augmented in each of the courses that they're taking. But also, I'm hearing you say you can't just stay in a classroom and learn about this. You need to go out.   Jose Centeno: Exactly! It's a lot. It didn't happen overnight. A lot of this was gradual, based on students feedback. And, you know, realizing that within ourselves, we within the course, when we were teaching it, oh, I need to change this, right, to move this around, whatever. But the next step I realized is, let's go into the community.   Katie Strong: Yeah, yeah. Well how lucky those students are at Rutgers.   Jose Centeno: Thank you.   Katie Strong: Well, we're nearing the end of our time together today. Jose and I just wanted, before we wrap up, I just wanted to ask you, “what, what excites you most about where aphasia research and care could go, or what do you think might need our most attention?”   Jose Centeno: That's a great question, because I thought of it quite a bit. But I'll focus it in terms of our diverse population, where the aphasia research should be. I think my impression is that there should be more attempts to connect the theoretical aspects of language with the psychosocial aspect. In other words, and this is how I teach my aphasia class. I focus the students on the continuum of care. The person comes in after stroke. We try to understand aphasia, but we aim to promoting life reconfiguration, life readaptation, going back into the community. So, here's the person with aphasia, and this is where we're heading to facilitating functioning, effective communication in the best way we can for this person, right? So, if these are all the different models that have been proposed regarding lexicon, vocabulary and sentence production and so on. How can we connect those therapeutic approaches in a way that they are functionally usable to bring this person back? Because there is a lot of literature that I enjoy reading, but how can we bring that and translate that to intervention, particularly with people that speak other languages. Which is very difficult because there isn't a lot of literature. But at least making an attempt to recruit the students from different backgrounds, ethnic backgrounds. And this, regardless of the backgrounds, there are students studying, interested in studying other cultures. And the curriculum exposes students to ways that we that there is some literature, there is a lot but there is some literature out there to explain vocabulary sentences in other languages post stroke in people with aphasia that, you know, we can use therapeutically. I mean, this is what's been created. So, let's look at this literature and be more open-minded. It's difficult. We don't speak every language in the world, but at least try to connect through the students that speak those languages in class, or languages departments that we have on campus, how those projects can be worked on. I'm just trying to be ambitious and creative here, because there's got to be a way that we should connect those theoretical models that are pretty much English focused intervention paradigms that will facilitate social function/   Katie Strong: It's a lot a lot of work, a lot of work to be done, a lot of a lot of projects and PhD students and all of that. Amazing.   Jose Centeno: I think it's as you said, a monumental amount of work, but, but I think that there should be attempts, of course, to include some of that content in class, to encourage students attention to the fact that there is a lot of literature in aphasia that is based on English speakers, that is based on models, on monolingual middle class…whoever shows up for the research project, the participants. But those are the participants. Now, I mean those that data is not applicable to the people [who you may be treating]. So, it's a challenge, but it's something to be aware of. This is a challenge to me that, and some people have highlighted that in the aphasia literature, the fact that we need more diversity in terms of let's study other languages and let's study intervention in other populations that don't speak English.   Katie Strong: Absolutely. Well, lots of amazing food for thought, and this has been such a beautiful conversation. I so appreciate you being here today, Jose. Thank you very, very much.   Jose Centeno: Thank you, Katie. I appreciate the invitation and I hope the future is bright for this type of research and clinical work and thank you so much for this time to talk about my work.       Resources   Centeno, J. G., (2024). A call for transformative intersectional LPAA intervention for equity and social justice in ethnosocially diverse post-stroke aphasia services. Seminars in Speech and Language, 45(01): 071-083. https://doi.org/10.1055/s-0043-1777131 Centeno, J. G., & Harris, J. L. (2021). Implications of United States service evidence for growing multiethnic adult neurorehabilitation caseloads worldwide. Canadian Journal of Speech-Language Pathology and Audiology, 45(2), 77-97. Centeno, J. G., Kiran, S., & Armstrong, E. (2020). Aphasia management in growing multiethnic populations. Aphasiology, 34(11), 1314-1318.  https://doi.org/10.1080/02687038.2020.1781420 Centeno, J. G., Kiran, S., & Armstrong, E. (2020). Epilogue: harnessing the experimental and clinical resources to address service imperatives in multiethnic aphasia caseloads. Aphasiology, 34(11), 1451–1455. http://dx.doi.org/10.1080/02687038.2020.1781421 Centeno, J. G., Obler, L. K., Collins, L., Wallace, G., Fleming, V. B., & Guendouzi, J. (2023). Focusing our attention on socially-responsive professional education to serve ethnogeriatric populations with neurogenic communication disorders in the United States. American Journal of Speech-Language Pathology, 32(4), 1782–1792. https://doi.org/10.1044/2023_AJSLP-22-00325 Kagan, A. (2020). The life participation approach to aphasia: A 20-year milestone. Perspectives of the ASHA Special Interest Groups, 5(2), 370. https://doi.org/10.1044/2020_PERSP-20-00017 Vespa, J., Medina, L., & Armstrong, D. M. (2020). Demographic turning points for the United States: population projections for 2020 to 2060. Current Population Reports, P25-1144.             https://www.census.gov/library/publications/2020/demo/p25-1144.html    

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

De la musique tirée de la voûte anglophone de CISM.

From Bacolod to Manila, and now to the world, how did Chef JP Anglo turn his love for food and cooking into a successful career and impactful advocacy to represent Filipino cuisine on the global stage? How did he navigate making a name for himself, the many challenges of building a business, and the financial decisions he made along the way? Learn Chef JP's recipe to turn his passion into lasting success in this episode of Paano Ba 'To, created in partnership with RCBC— Partners for Your Passion, Partners Through Generations. Learn more on www.rcbc.com! #PaanoBaToxRCBC#RCBCPassionsFollow #PaanoBaTo on our socials!IG: www.instagram.com/paanobatoFB Group: www.facebook.com/groups/paanobatoTiktok: www.tiktok.com/@askpaanobato To know more about the work of Bianca Gonzalez, check out her pages on IG/FB/X/YouTube/Tiktok: @iamsuperbianca Paano Ba ‘To?!Created by Bianca GonzalezEst. 2014

Nada Todorovich's journey from feeling like the "weird and different" kid in central Victoria to becoming a passionate community builder is both heartwarming and inspiring. Growing up as the child of Bosnian immigrants, she experienced the challenge of straddling two cultures - from her mother's homemade crepes that she was initially embarrassed about to her father's eclectic collection of animals. This rich cultural foundation, though sometimes isolating in her Anglo community, would later become the cornerstone of her life's work. The tragic loss of her parents in a sudden accident became an unexpected catalyst for creating something meaningful. Nada channeled her grief into establishing Dragonfly, a cafe and social enterprise that honours her family's legacy of hospitality and connection. As she beautifully puts it, "My mum's love language is food," and this philosophy permeates every aspect of her business. What makes Dragonfly special is its role as a genuine community hub. From hosting political information sessions to offering traditional craft workshops like bobbin lace making and knitting groups, Nada has created something rare in today's world - a space for authentic dialogue and learning. She's particularly passionate about addressing social justice issues, believing that connection with each other is the antidote to the divisiveness we see rising in society. Nada's commitment to sustainability runs deep, reflecting her belief that "the planet is the most important thing" and that we should be better custodians of our environment. Through Dragonfly, she works with local suppliers who share her values, creating a network of like-minded businesses focused on reducing waste and supporting their community. Her vision extends beyond just running a sustainable business - she's actively planning tree-planting initiatives and continuing to use her platform to foster understanding and compassion in an increasingly complex world. Links Website: https://dragonfly-cafe.com.au Facebook: https://www.facebook.com/thedragonflycafedeli Instagram: https://www.instagram.com/_dragonfly_cafe

In this episode of Crazy Wisdom, host Stewart Alsop talks with Michel Bauwens, founder of the P2P Foundation, about the rise of peer-to-peer dynamics, the historical cycles shaping our present, and the struggles and possibilities of building resilient communities in times of crisis. The conversation moves through the evolution of the internet from Napster to Web3, the cultural shifts since 1968, Bauwens' personal experiences with communes and his 2018 cancellation, and the emerging vision of cosmolocalism and regenerative villages as alternatives to state and market decline. For more on Michel's work, you can explore his Substack at 4thgenerationcivilization.substack.com and the extensive P2P Foundation Wiki at wiki.p2pfoundation.net.Check out this GPT we trained on the conversationTimestamps00:00 Michel Bauwens explains peer-to-peer as both computer design and social relationship, introducing trans-local association and the idea of an anthropological revolution.05:00 Discussion of Web1, Web3, encryption, anti-surveillance, cozy web, and dark forest theory, contrasting early internet openness with today's fragmentation.10:00 Bauwens shares his 2018 cancellation, deplatforming, and loss of funding after a dispute around Jordan Peterson, reflecting on identity politics and peer-to-peer pluralism.15:00 The cultural shifts since 1968, the rise of identity movements, macro-historical cycles, and the fourth turning idea of civilizational change are unpacked.20:00 Memories of 1968 activism, communes, free love, hypergamy, and the collapse of utopian experiments, showing the need for governance and rules in cooperation.25:00 From communes to neo-Reichian practices, EST seminars, and lessons of human nature, Bauwens contrasts failed free love with lasting models like kibbutzim and Bruderhof.30:00 Communes that endure rely on transcendence, religious or ideological foundations, and Bauwens points to monasteries as models for resilience in times of decline.35:00 Cycles of civilization, overuse of nature, class divisions, and the threat of social unrest frame a wider reflection on populism, Eurasian vs Western models, and culture wars.40:00 Populism in Anglo vs continental Europe, social balance, Christian democracy, and the contrast with market libertarianism in Trump and Milei.45:00 Bauwens proposes cosmolocalism, regenerative villages, and bioregional alliances supported by Web3 communities like Crypto Commons Alliance and Ethereum Localism.50:00 Historical lessons from the Roman era, monasteries, feudal alliances, and the importance of reciprocity, pragmatic alliances, and preparing for systemic collapse.55:00 Localism, post-political collaboration, Ghent urban commons, Web3 experiments like Zuzalu, and Bauwens' resources: fortcivilizationsubstack.com and wiki.p2pfoundation.net.Key InsightsMichel Bauwens frames peer-to-peer not just as a technical design but as a profound social relationship, what he calls an “anthropological revolution.” Like the invention of writing or printing, the internet created trans-local association, allowing people across the globe to coordinate outside of centralized control.The conversation highlights the cycles of history, drawing from macro-historians and the “fourth turning” model. Bauwens explains how social movements rise, institutionalize, and collapse, with today's cultural polarization echoing earlier waves such as the upheavals of 1968. He sees our era as the end of a long cycle that began after World War II.Bauwens shares his personal cancellation in 2018, when posting a video about Jordan Peterson triggered accusations and led to deplatforming, debanking, and professional exclusion. He describes this as deeply traumatic, forcing him to rethink his political identity and shift his focus to reciprocity and trust in smaller, resilient networks.The episode revisits communes and free love experiments of the 1970s, where Bauwens lived for years. He concludes that without governance, rules, and shared transcendence, these communities collapse into chaos. He contrasts them with enduring models like the Bruderhof, kibbutzim, and monasteries, which rely on structure, ideology, or religion to survive.A major theme is populism and cultural polarization, with Bauwens distinguishing between Anglo-Saxon populism rooted in market libertarianism and continental populism shaped by Christian democratic traditions. The former quickly loses support by privileging elites, while the latter often maintains social balance through family and worker policies.Bauwens outlines his vision of cosmolocalism and regenerative villages, where “what's heavy is local, what's light is global.” He argues that bioregionalism combined with Web3 technologies offers a practical way to rebuild resilient communities, coordinate globally, and address ecological and social breakdown.Finally, the episode underscores the importance of pragmatic alliances across political divides. Bauwens stresses that survival and flourishing in times of systemic collapse depend less on ideology and more on reciprocity, concrete projects, and building trust networks that can outlast declining state and market systems.

Um episódio que até teve um momento resistência de africanos contra europeus, mas que infelizmente teve o desfecho esperado. Separe trinta minutos do seu dia e aprenda com o professor Vítor Soares (@profvitorsoares) sobre o que foi a Guerra Zulu ou Anglo-Zulu.-Se você quiser ter acesso a episódios exclusivos e quiser ajudar o História em Meia Hora a continuar de pé, clique no link: www.apoia.se/historiaemmeiahoraConheça o meu canal no YouTube, e assista o História em Dez Minutos!https://www.youtube.com/@profvitorsoaresConheça meu outro canal: História e Cinema!https://www.youtube.com/@canalhistoriaecinemaOuça "Reinaldo Jaqueline", meu podcast de humor sobre cinema e TV:https://open.spotify.com/show/2MsTGRXkgN5k0gBBRDV4okCompre o livro "História em Meia Hora - Grandes Civilizações"!https://a.co/d/47ogz6QCompre meu primeiro livro-jogo de história do Brasil "O Porão":https://amzn.to/4a4HCO8PIX e contato: historiaemmeiahora@gmail.comApresentação: Prof. Vítor Soares.Roteiro: Prof. Vítor Soares e Prof. Victor Alexandre (@profvictoralexandre)REFERÊNCIAS USADAS:- DAVID, Saul. Zulu: The Heroism and Tragedy of the Zulu War of 1879. New York: Viking Press, 2005.- KNIGHT, Ian. Zulu Rising: The Epic Story of Isandlwana and Rorke's Drift. London: Macmillan, 2010.- LABAND, John. The Rise and Fall of the Zulu Nation. London: Arms and Armour Press, 1997.- LABAND, John. Rope of Sand: The Rise and Fall of the Zulu Kingdom in the Nineteenth Century. Johannesburg: Jonathan Ball, 1995.

Discussion about "identity" and the Oxford movement.

durée : 02:29:20 - Les Matins - par : Guillaume Erner, Yoann Duval - - réalisation : Félicie Faugère

Indentures are agreements between two parties about long-term work. The length of servitude might be a specified number of years or until the servant reached a certain age. Some people indentured themselves in order to gain passage to America or to escape debt and poverty. Discovery that Virginia was the perfect environment to cultivate tobacco led to Jamestown's success… and to a great deal of conflict between the English and the natives. Relations between the local natives and colonists became increasingly uncomfortable as more white settlers arrived in Virginia. The natives moved farther inland to distance themselves from the English, but more Europeans kept arriving. Both sides were guilty of straining the relationship. The English stole corn and other food supplies and the natives ambushed the English for their tools and weapons. Finally, the conflict erupted in the winter of 1610. Check out the YouTube versions of this episode at: https://youtu.be/cLgzFHz4SIY https://youtu.be/Cx69p8xt9_o Khan Academy available at https://amzn.to/3HSo0jt Nice Try! Podcast available at https://amzn.to/3xGheJf Jamestown products available at https://amzn.to/3RW5kEm Anglo-Powhatan Wars books available at https://amzn.to/3ZvLWQP ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM Audio credits: Khan Academy - Jamestown series with Kim; Nice Try! podcast with A. Trufelman by Curbed-Jamestown: Utopia for Whom (1607); Young Man by Jamestown Revival (Thirty Tigers). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.

Canadian born Law Professor James Allan holds a New Zealand passport and taught at University of Otago for eleven years. He is also an Australian passport holder and professor at the University of Queensland. In this discussion we start with which Anglo based country is doing best in a difficult global climate. We discuss the legacy media (and whether it is broken), judicial activism, the threat of immigration, politicisation of police, and we finish on his views on Israel and Gaza. We visit The Mailroom with Mrs Producer, and comment finally on the ugliest crime in America not to get national coverage. File your comments and complaints at Leighton@newstalkzb.co.nz Haven't listened to a podcast before? Check out our simple how-to guide. Listen here on iHeartRadio Leighton Smith's podcast also available on iTunes:To subscribe via iTunes click here See omnystudio.com/listener for privacy information.

Stephen Grootes speaks to Miningmx Editor, David McKay, and Dawid Heyl, co-portfolio manager for Global Natural Resources at Ninety One, about the landmark merger between Anglo American and Teck. The deal, structured as a merger of equals, will create a global mining powerhouse with a dominant position in critical minerals vital for the energy transition. In other interviews, Sifiso Mkwanazi, Chief Economist at Alexforbes, chats about South Africa’s sluggish economy, after Stats SA reported 0.8% growth in the second quarter of 2025, the strongest in over a year and well above the 0.1% seen in the first quarter, driven by mining, manufacturing and household spending, though overall growth remains uneven, with GDP up just 0.6% year-on-year. The Money Show is a podcast hosted by well-known journalist and radio presenter, Stephen Grootes. He explores the latest economic trends, business developments, investment opportunities, and personal finance strategies. Each episode features engaging conversations with top newsmakers, industry experts, financial advisors, entrepreneurs, and politicians, offering you thought-provoking insights to navigate the ever-changing financial landscape. Thank you for listening to a podcast from The Money Show Listen live Primedia+ weekdays from 18:00 and 20:00 (SA Time) to The Money Show with Stephen Grootes broadcast on 702 https://buff.ly/gk3y0Kj and CapeTalk https://buff.ly/NnFM3Nk For more from the show, go to https://buff.ly/7QpH0jY or find all the catch-up podcasts here https://buff.ly/PlhvUVe Subscribe to The Money Show Daily Newsletter and the Weekly Business Wrap here https://buff.ly/v5mfetc The Money Show is brought to you by Absa Follow us on social media 702 on Facebook: https://www.facebook.com/TalkRadio702702 on TikTok: https://www.tiktok.com/@talkradio702702 on Instagram: https://www.instagram.com/talkradio702/702 on X: https://x.com/CapeTalk702 on YouTube: https://www.youtube.com/@radio702 CapeTalk on Facebook: https://www.facebook.com/CapeTalkCapeTalk on TikTok: https://www.tiktok.com/@capetalkCapeTalk on Instagram: https://www.instagram.com/CapeTalk on X: https://x.com/Radio702CapeTalk on YouTube: https://www.youtube.com/@CapeTalk567 See omnystudio.com/listener for privacy information.

durée : 00:38:22 - Le 18/20 · Un jour dans le monde - L'autrice interroge dans son nouveau roman, « Hamlet, le long du mur » salué partout dans le monde, c'est quoi être palestinien aujourd'hui ? Elle le fait en passant par le Hamlet de Shakespeare en nous amenant de Haïfa à Ramallah Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

durée : 00:38:22 - Le 18/20 · Un jour dans le monde - L'autrice interroge dans son nouveau roman, « Hamlet, le long du mur » salué partout dans le monde, c'est quoi être palestinien aujourd'hui ? Elle le fait en passant par le Hamlet de Shakespeare en nous amenant de Haïfa à Ramallah Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

This is a free preview of a paid episode. To hear more, visit www.louiseperry.co.ukMy guest today is Alex Kaschuta, creator of The Garden of Earthly Delights Substack. We spoke about why modern urbanites are so attracted to tradlife, but why (what I call ) unilateral tradlife is so difficult. We also spoke about the peculiarity of Anglo culture from an Eastern European perspective, whether the Right is really capable of good governanc…