Podcasts about apala

Piše Miša Gams, bereta Maja Moll in Igor Velše. Jakob Jaša Kenda je literarni zgodovinar, prevajalec in pisatelj, ki je med drugim znan tudi po literarnih raziskavah na področju dramatike, mladinske književnosti in znanstvenofantastične literature. Zadnja leta skrbno zapisuje svoje pohodniške dogodivščine – leta 2018 je izšel poučen potopis Apalaška pot: 3500 kilometrov hribov in Amerike, za katerega je naslednje leto prejel nagrado za najboljši literarni prvenec in nagrado krilata želva za najboljši književni potopis, leta 2020 pa je izdal potopisni roman Transverzala, v katerem vodi bralce po slovenski planinski poti. S potopisnim romanom z naslovom Evropa: sever, severozahod začenja nov cikel predstavljanja pohodniških poti po Evropi, in sicer z opisom družinskega potovanja po Skandinaviji ter večtedenske ture po hriboviti Škotski. Jezik, s katerim Kenda opisuje geografsko raznoliko pokrajino in tudi zgodovino obeh dežel, je izjemno slikovit, duhovit in poučen, saj spotoma načenja številna vprašanja o varstvu naravne in kulturne dediščine, političnih razsežnostih angleškega kolonializma, sociološkem pogledu v razslojenost družbe, psiholoških značilnostih zadržanih Norvežanov in vsestranskih Škotov, medgeneracijskih in medkulturnih izzivih na poti in še bi lahko naštevali. Bralec kmalu dobi občutek, da ima pred seboj izkušenega pohodnika, ki teoretsko znanje iz najrazličnejših knjig spretno prepleta s terenskimi dogodivščinami, med katerimi najbolj izstopajo poučni pogovori z domačini in obujanje spominov na podobne preizkušnje v preteklosti, zlasti na skoraj identično pot po Britanskem otočju, ki jo je avtor obredel pred dobrimi tridesetimi leti. V spominu nam ostane opis “poti mrtvih” na Škotskem, ki so nastale ob nošenju mrtvih iz njihovih hiš do mesta pokopa, dandanes pa jih mednarodni popotniki uporabljajo kot javne poti oziroma bližnjice do strateških lokacij: “V izvirnih trasah so te poti potekale tudi karseda v ravni črti, prek večje močvare so zanje postavili neskončne mostovže. Po tedanjih prepričanjih naj bi si namreč ljudje vsak corpse road delili tako z mrtvimi kot raznolikimi nadnaravnimi bitji. In vsem tem onstranskim entitetam so bile prilagojene, saj naj ne bi bile sposobne prečiti tekoče vode in naj ne bi marale ovinkov.” Avtor se na tem delu posveti tudi funkciji obredov ob smrti pokojnika: “Prva je bila zagotoviti, da se mrlič ne bi vrnil med žive. Zato so krsto z doma spravili skozi posebej za to izdolbeno luknjo v steni, ki so jo nato zadelali, prevrnili so stole, na katerih je stala krsta, in podobno. /…/ Druga funkcija ritualov pa je bila na videz prvi kontradiktorna, obredje naj bi bilo namreč obenem namenjeno potrditvi obstoja sveta, vzporednega našemu. Temu je služila med drugim vloga, ki je bila na teh sprevodih edina dovoljena ženskam: pele so posebne pogrebne pesmi, imenovane coronah, ki so jih priče opisale kot “onstransko lepe”, “srhljivo rjutje” in “golčanje obsedenih z duhovi”.” Z enakim entuziazmom, kot na svoji poti opisuje poti in obredja, se Kenda posveča opisovanju medsebojne dinamike, ki nastaja ob vsakdanjih izzivih popotniških sotrpinov – najsi gre za družinske člane, ki raziskujejo deželo bratov Levjesrčnih in si v glavah ustvarjajo poanto impozantnih umetniških skulptur v norveškem parku Ekeberg, ali za strateško izbrana popotnika na pohodu po otoku Skye in severnem delu škotskega višavja, ki s svojimi izkušnjami prispevata svoj kamenček k mozaiku potovanja … Postavni Norvežan Christian, s katerim se spozna na pohajkovanju po Sloveniji, mu dela družbo na Norveškem in na Škotskem ter korak za korakom razgrinja primere etičnega kodeksa svoje države in diplomatskega poklica, simpatična Sorcha, ki je po izobrazbi biologinja in farmacevtka, pa mu pripoveduje o življenjskih prelomnicah in selitvah, ki so jo na koncu pripeljale nazaj v rodno Škotsko, kjer se izkaže kot odlična koordinatorka prenočišč, mediatorka pa tudi vodička. S pomočjo Christianovega pogleda na raznolikost liberalnih demokracij na severu Evrope, ki segajo od britanske “kastne” razslojenosti do skandinavskega egalitarizma, Kenda na koncu sestavi miselni zaključek: “Ne, če mene vprašaš, ste srečna sredina med Škoti in nami. Kot pravi Stoppard: sreča je ravnovesje. Izstopajočemu posamezniku in njegovemu daru nekaj tretmaja drhali običajno kar koristi, čeprav jasno ne toliko, da bi ga zlomil. In ko sva že ravno pri tvoji samokritiki, Christian, se meni vaša varianta družbene ureditve zdi očitno boljša od otoške. Britanska s svojo razslojenostjo veliko bolj kot vaša determinira posameznika glede na njegov rod. Se ti to zdi etično? Učinkovito?” Poleg Toma Stopparda Kenda v svojem popotniškem romanu citira tudi Dickensa, Ibsena, Shakespeara, Orwella, Nietzscheja, Davida Lyncha ter Kajetana Koviča in Gregorja Strnišo. Za ilustracijske vinjete in zemljevide je poskrbela akademska slikarka Nina Čelhar in z zabavnimi skicami še bolj razplamtela bralčevo domišljijo. Kako torej najbolj ustrezno opisati knjigo Evropa; sever, severozahod vsestranskega pisca Jakoba Kende? Najbolje jo opiše kar avtor sam, ko se mu na nekem mestu zareče: “Saj je, kot bi se znašel v bondiadi, in to tako rekoč v vlogi Sherlocka Holmesa …” Tudi bralec, ki se skupaj z avtorjem odpravi na obsežno pot, se ne more znebiti občutka, da je v vlogi detektiva, ki se skuša prebiti skozi labirint geopolitičnih, socioloških, zgodovinskih in antropoloških izzivov. Ti vsakič znova pripeljejo do ugotovitve o tem, da v življenju ni preprostih bližnjic – ne na področju pohodništva ne na področju pisateljevanja, znanosti in metodologije. Tudi če pohodniki cilj najbolj jasno vidijo pred sabo, se morajo še vedno dvigniti med najvišje hribe in spustiti v najbolj nevarne močvirne doline, preden ga dosežejo … Upamo, da bodo prvemu delu evropske popotniške sage, ki se je začela na severozahodu Evrope, kmalu sledili tudi drugi deli.

Fyzioterapeutka a hikerka Zuzana Polanecká miluje dálkové trasy. Tentokrát se vydala na Apalačskou stezku, kterou jí „předurčil sen“ na konci předcházejícího amerického trailu. O síle svých emocí uprostřed přírody mluví v cestovatelském a outdoorovém podcastu Casablanca.

Sedm pramenů, které dokázaly léčit neduhy ledvin, jater, zažívacího ústrojí i revmatismus, vyvěrá na úpatí Apalačských hor v Pensylvánii. Na konci 18. století tam vznikly lázně, které byly po 200 let vyhledávaným místem pacientů z vyšších společenských vrstev. O blaho těla se v Bedford Springs pečuje dodnes, i když už se tamní minerálka nepije.

Sedm pramenů, které dokázaly léčit neduhy ledvin, jater, zažívacího ústrojí i revmatismus, vyvěrá na úpatí Apalačských hor v Pensylvánii. Na konci 18. století tam vznikly lázně, které byly po 200 let vyhledávaným místem pacientů z vyšších společenských vrstev. O blaho těla se v Bedford Springs pečuje dodnes, i když už se tamní minerálka nepije.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Dálkový chodec Pavel Sabela z Frýdku-Místku za posledních sedm let nachodil přes 21 tisíc kilometrů a na trailech strávil téměř tři roky. Držitel Trojkoruny pěší turistiky prošel dvakrát Apalačskou stezku, hřeben Pacifiku a také tu nejdelší - pětitisícovou Stezku kontinentálního rozvodí.Všechny díly podcastu Host Českého rozhlasu Ostrava můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Stāsta muzikoloģe, diriģente Kristiāna Vaickovska. Muzikologa Oļģerta Grāvīša (1926–2015) arhīvā, kas šobrīd atrodas Jāzepa Vītola Latvijas Mūzikas akadēmijā, ir apzināts ievērojams skaits Otto Zariņa (saukts arī par Ati Zarīti, 1885–1969) vēstuļu, kas rakstītas laikā no 1954. gada līdz 1968. gadam un adresētas Paulam Rūdolfam Rubim (1879–1970). Otto Zariņš, komponista Marģera Zariņa tēvs, bijis ievērojams skolotājs, kordiriģents, ērģelnieks un ērģeļu būvētājs, kurš muzikālo izglītību ieguvis Valmieras skolotāju seminārā. Viņa novadnieks, mākslinieks un ievērojams latviešu mēbeļmākslas virziena ieviesējs, ierēdnis Pauls Rūdolfs Rubis savu profesionālo darbību iesāka kā amatu mācības skolotājs Šliselburgas cietoksnī (Krievijā), tolaik jau ieliekot pamatus nozīmīgām dzīves paralēlēm starp mākslu un cietumu – dzīves laikā kļūstot pat par Latvijas Galvenās cietumu valdes vicedirektoru. Pauls Rubis cietumā izveidoja mēbeļu darbnīcas, kas drīz vien nesa atpazīstamību. Ir zināms, ka starp pasūtījumiem bijuši ozolkoka mēbeļu komplekti Ministru kabineta sēžu zālēm un Valsts prezidenta pils Baltajai zālei. Pie viņa pasūtīts arī oša koka galds komponistam Jāzepam Vītolam. Saraksti 1954. gadā uzsāka Otto Zariņš, uzrunājot Paulu Rubi kā ērģelnieku un ērģeļbūvētāju. Oļģerta Grāvīša arhīvā iztrūkst Paula Rubja vēstules, kas adresētas Otto Zariņam, bet arī bez tām ir nojaušams, ka sarakste bija ne tikai aktīva un regulāra, bet gadu gaitā kļuva personiska līdz pat sirsnīgai draudzībai. Lai arī galvenais sarunu iemesls bija interese par ērģelēm, sarakstē atklājas arī abu atmiņas par Āraišiem – Pauls Rubis skolojies turpat draudzes skolā, bet Otto Zariņam bez bērnības atmiņām Āraiši ir bijusi arī darba vieta skolmeistara un ērģelnieka amatā. Tāpat vēstulēs tiek apspriesti arheologa Jāņa Apala vadītie izrakumi Āraišu ezerpilī, kas aizsākās 1965. gadā. Lasām arī Otto Zariņa apbrīnu par Paula Rubja dzimtas izpēti līdz desmitajam augumam, kas, iespējams, viņu pašu mudināja izveidot Zariņu dzimtas koku, kurā atrodami senču vārdi pat no 17. gadsimta. Sarakstē lasāmi arī Otto Zariņa pārstāsti par dēla, komponista Marģera Zariņa, ceļojumu iespaidiem, piemēram, uz Zalcburgu Austrijā un mūzikas festivālu “Prāgas pavasaris” Čehijā. Abi kungi viens otru sirsnīgi atbalstījuši arī cienījamā vecuma veselības likstās. Vēstulēs ir arī ērģeļu prospektu skices, stabuļu shēmas un reģistru apraksti. Šīs sarakstes rezultātā tapis Otto Zariņa veidots katalogs “Latvijas evaņģēliski luterisko draudžu baznīcu ērģeles un ērģelnieki 19. gs. un 20. gs. sākumā. (Ko mēs ar draugu Paulu Rubi par to zinām)”, kurā ir atrodamas ziņas par 133 draudžu ērģelēm un to ērģelniekiem.

Bien-Aimé 'Bien' Baraza the celebrated Sauti Sol frontman turned solo artist, graces Afrobeats Intelligence with his latest project, Alusa Why Are You Topless?. In this episode, Bien joins Joey Akan, sponsored by oraimo, to delve into his debut album that fuses Kenyan heritage with global sounds. From exploring the depths of Fuji and Apala to reflecting on his time with Sauti Sol and his hopes for a reunion, Bien's conversation is as dynamic as his music. Listen in as he reveals how the oraimo SpaceBuds enhance his musical experience and share his thoughts on the intersection of music and activism.

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Tonight we present our sister podcast Continental Shifts. Hosts Gabriel and Estella speak with Tavae Samuelu.   Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Swati Rayasam: [00:00:35] Good evening, everyone. You're listening to APEX Express Thursday nights at 7 PM. My name is Swati Rayasam and I'm the special editor for this episode. Tonight, we're wrapping up the podcast continental shifts created by bi-coastal educators, Gabriel Anthony Tanglao and Estella Owoimaha-Church who embark on a voyage in search of self, culture and the ancestors. Last time we featured the concept's podcast, Gabe and Estella, talked with union leader and educator Yan Yii about creating culturally relevant classrooms, the importance and emotional toll of teachers being a social safety net for marginalized students, and the ever-growing union presence in education. Tonight. They're talking to Tavae Samuelu about what it will take to organize across ethnic groups, specifically Pacific Islander and Asian communities, beyond ethnic or national lines. And what future we're visioning for when the US empire falls. If this is your first touch into the conshifts podcast, I strongly recommend diving into the apex archives on kpfa.org. Backslash programs, backslash apex express to check out the previous episodes. And also to check out the podcast on ConShift's site at continentalshifts.podbean.com or anywhere podcasts are found. But for now, let's get to the show.   Tavae Samuelu: [00:02:05] When Toni Morrison talks about Invisible Man and asked this question of like invisible to who? Like, what do I care if whiteness sees me? Also know I come across folks who are like, I say API cause I was taught that that was inclusive. And I was like, I bet you a PI didn't tell you that [laughs].   Gabriel Tanglao: [00:02:27] What will it take to organize across ethnic groups, specifically Pacific Islander and Asian communities. In this episode, we rap with the amazing Tavae Samuelu to strategize ways we might organize AAPI folks across and beyond ethnic or national lines.   Estella Owoimaha-Church: [00:02:48] What up, what up? Tālofa lava, o lo'u igoa o Estella. My pronouns are she/her/hers, sis, uso.   Gabriel Tanglao: [00:02:53] What's good, family? This is Gabriel, kumusta? Pronouns he/him.   Estella Owoimaha-Church: [00:02:56] Tavae Samuelu is the daughter of a pastor from Leo Lumoenga and a nurse from Salemoa in Samoa as the executive director of Empowering Pacific Islander Communities, she's a passionate advocate for Pacific Islanders and is committed to liberation for all. Tavae was born, raised, and currently resides on Tongva territory. She credits her time on unceded Ohlone land for her political consciousness. During the pandemic, she has learned that her most important title is Auntie Vae. I had the pleasure of meeting Tavae at the Asian Pacific American Labor Alliance Conference in Vegas a couple of years ago when I sat in on her workshop related to organizing Pacific Islander communities. It was, and I'm sure I've told her this by now, one of the first times in my life I have ever felt seen as a Samoan woman. Uso, thank you so much for joining us today. Please go ahead and take a few minutes to further introduce yourself to our listeners.   Tavae Samuelu: [00:03:57] Thank you, Stella. I've heard you say that before and it always makes me tear up [laughs]. That's also probably the most rewarding aspect of this job, of this community work, to be able to hear from people that they feel seen and validated. By, you know, by what we do and what, by what we put out there in the world. As I said, you know, currently residing on Tongva territory, what is momentarily known as Long Beach, California, until we get this land back to who it rightfully belongs to. You know I'm really clear and really intentional in this pro indigenous approach of naming the original stewards of this land because it's important to me that we know who to return the land to when this empire falls and that we're really clear, right? Not to just be in solidarity as a performative aspect, but naming our indigenous siblings who continue to exist, who are incredibly resilient and are still the experts on the best way to take care of this land and each other and how to be good relatives.   Estella Owoimaha-Church: [00:05:13] She said, “when the empire fall,” I went [laughs].   Gabriel Tanglao: [00:05:16] When the empire, when the empire falls. When…so.   Tavae Samuelu: [00:05:19] I mean, let me credit to Dakota Camacho, who taught me to say “momentarily known as” I was like, yeah, that is a manifestation, if ever. I like that. I'm gonna, I'm gonna borrow that. Let me also cite Dakota Camacho for that.   Gabriel Tanglao: [00:05:33] Tavae I would love to know just a little more about your backstory. What brought you to this work in particular, organizing in the Pacific Island community and spaces.   Tavae Samuelu: [00:05:43] My path was circuitous. I think there are a couple of milestones that are important to be explicit about. I've been Pacific Islander my entire life, right? Whatever that means to be born into racism and understand that race is a social construct. And so what it means to be Pacific Islander has also changed every single moment of my life. I would say that the way that I language and articulate my Pacific Islander identity most definitely needs to be credited to black feminist thought and that despite being Pacific Islander my entire life [laughs], it wasn't really until, you know, I was an undergrad at Cal and an ethnic studies major and introduced to Audre Lorde and bell H=hooks and Angela Davis and especially Kimberlé Crenshaw, right? The person who so often is not credited enough for coining intersectionality. But I want to be really clear, I didn't understand Pacific Islander until I got language from these black feminist thought leaders. Folks who were so so brilliant about naming what it means to walk around in a world that is both racist and sexist. And then, through an ethnic studies class that was on time on American History, right? I'm a first year Cal and it also meant I went kindergarten through 12th grade not hearing a single thing about Samoans. And had to get to my freshman year of college to see anything about us and having a lot of critical questions about why that is right. And everything leading to one thing or another. I was like, oh, well, there's not enough of us in higher education. So, well, why aren't there enough of us in higher education? I know. Brilliant smart, talented Pacific Islanders. So you start getting into like the systemic and institutional barriers around. So there was a lot of critical race theory consumption that happened for me really in gaining an elitist language for things that I experienced my entire life, right? And then after getting black feminist thought, then being able to read about Pacific Islanders through Epeli Hau'ofa and Sia Fiegel and Haunani Kay Trask and so many ancestors and elders who really blazed a trail around things, who became definite, and more recently, Teresia Teaiwa. So I say that, and there's also a piece of it where I would love to say that there was like this drive that came from this really positive place, but a lot of it was just anger. Like that initial phase of building your political consciousness where you wake up and realize how up is, oh, man like, what can I do? And then sort of moving throughout these other phases of political consciousness building where then I'm like, oh, but there are ways that I participate in the systems that disenfranchise us, but also that internal work and still being there. And so even most of my organizing and like even professional career has actually been in multicultural spaces outside of the Pacific Islander community. And it's really only with EPIC that I've been able to deeply engage in that. And the irony of being called Palangi or the Samoan word for white my entire life and then never feeling Pacific Islander enough and now being charged as the leader of a national Pacific Islander organization that is frequently asked to define PI, so, you know, that is the irony of the universe for me.   Estella Owoimaha-Church: [00:09:07] There was so much, so much there. Our listeners cannot hear me like banging on the table and snapping and, but, again, you are another guest who has affirmed the absolute importance of ethnic studies in our education, in our process, and you are another guest who has affirmed the absolute necessity of black feminist thought, like in all of our upbringing and conscious awareness rising. And like maybe there's a case study here in season one [laughs] that's formulating on how we became the educators and organizers that we are. Gabriel, you were a social studies classroom teacher, and then moved into taking on union labor work like heavily, what was some of your motivation or inspiration to make the move from the classroom and step heavy into union labor organizing?   Gabriel Tanglao: [00:10:16] If I'm keeping it 100 percent real, I didn't want to leave the classroom. I loved the classroom. I still love the classroom. It was the foundation of just my passion in specifically the Bergenfield community, which we've talked about in the past episodes has a larger Filipino population. So not only was education, just a pathway to be able to help uplift, engage my people, young folks in my community. But the union organizing space in Bergenfield was also formative in allowing me to engage on a broader scale. So that said, when making the transition out of the classroom, which was a difficult decision, to step into the union organizing space on a statewide level, it was really just with the possibility of being able to support educators on a larger scale and have a broader impact and specifically in my role in professional development, I consider this the only type of full time union work that I would leave the classroom for because it's the closest to the classroom. And in professional development, I think there's this old school perception on PD that's really sit and receive canned PowerPoints. And I feel like this conversation around organizing, there's actually a really fascinating exploration between facilitation, education, and organizing. They all pull from the similar skill sets, right? Sharing resources, bringing people together in shared learning, collective understanding, trying to figure out how the collective wisdom can allow us to just transform the community spaces, the up society in which we live. All of the things, Tavae set it off so we can do that she established some new rules. But to keep it relatively brief, I would say the professional development role and the opportunity to organize on a larger scale is the only reason that I considered leaving the classroom.   Estella Owoimaha-Church: [00:12:30] I know you, you touched on this already, but I'll go ahead and ask it and I'll ask both of you and I'll toss it to Tavae first. In what ways does your culture and your identity inform the work or vice versa?   Tavae Samuelu: [00:12:46] I think that it always has. There was a point at which I thought I needed to come to EPIC and sometimes that's still true. That I needed to come to EPIC in order to give primacy to my Pacific Islander identity, I had spoken earlier about most of my professional career and even like, as a student organizing was done in multicultural spaces that were, you know, in, in this sort of umbrella way identified as black and brown. But they weren't spaces where I was PI, I was like, you know, most often a woman of color, more broadly, a person of color, but there was never really an understanding of Pacific Islander. Whether people knew it or not, everything I was doing was in a very Pacific Islander way. From the way I speak to things that people would have identified as very humble. I was like, oh, that's just how PIs do it, right? That there's a protocol to things. The deference to elders, the, I love my best friends says, all I do is quote people [laughs]. But there's this part to me where it's like, everybody quotes people I just cite my sources. But there's a part to it too where even citing your sources is very Pacific Islander in that you are naming the genealogy of something, of a thought, of a practice, of a story, right? That you are always going back to the roots of where you came from and that conclusion. And also like a lot of ways where things that I was recognized for was in storytelling. It's like, oh, that's a really good. And folks not realizing like, oh, that's, that comes from me being Pacific Islander. Like that comes from me being Samoan. Not in spite of, but because of it. And so now there's a lot of ways where the work is defining Pacific Islander. And this other really interesting piece that EPIC does leadership development. That means we work with a lot of young people and the vast majority of our young people are second, third, fourth generation, right? Fairly removed from their indigeneity. And because of that, growing up in diaspora, in particular, growing up in the U. S., that there's always this thirst for Pacific Islander culture, and that's what they come to us for but also this notion and kind of this living conversation about what is PI, right? And that we ask them, and then many of them not feeling Pacific Islander enough, like that being the through line. But when you ask, like, what is Pacific Islander, is advocacy Pacific Islander, is education Pacific Islander? And oftentimes hearing from them, really troubling narratives that they've internalized about what PI is, and then having to untether and tease out, like, where did you get that from? Where did that story come from? Did it come from PIs? Very often, not, right? That, that what it means to have to constantly interrogate the ways that white supremacy controls how you understand yourself, controls your story, right? And so, you know, what does it mean that to our young people, that being PI means automatically and inherently means being part of the military, because that's what it means to be a warrior culture. Or that being PI is playing football or that being like that many of the narratives that they had taken to be factual were also grounded in the consumption of their bodies and wanting to trouble that notion. Right? And then also empower them to participate in the creation of a new narrative. So we sort of sit at this place where our work is to both remember culture, spread that remembering, and also watch it evolve and empower our young people to participate in that evolution and feel ownership of it.   Gabriel Tanglao: [00:17:05] I'm just gonna have a real moment right now on this episode and just say I wish I had a rewind button right now just to run that back because I'm trying to process some of the knowledge you just dropped and thinking about the ways that our culture and identity inform the ways we show up in spaces, specifically the ways that our perception is grounded through the lens of white supremacy culture and the consumption of our bodies is the way that you framed it, but how do we transform those narratives to be grounded in our own indigenous authentic cultural lens. So just Tavae, thank you for jumping in there. I was thinking about this question in what ways does my culture and identity inform my work? And I'm going to keep it real with you that I'm still exploring that right now. I recognize that the knowledge of self, the knowledge of Filipino history is something that I am becoming more familiar with and drawing more connections with in my adult life. Of course, being Filipino, having the cultural roots be present in my life, but also being a first generation person in a predominantly white suburban area, assimilation is something that is very much the reality for first generation folks. It wasn't until college, it was an educator, a professor Osei, on the literature of African peoples that started to help spark that critical race consciousness and sent me down a journey to become more race conscious and explore that. So to respond in short, the cultural identity, I'm still exploring that now, but I will say this. that the more that I learn, the more connections that I'm starting to realize. Being that I'm now heavily involved in the union spaces, and that's been a big part of my journey recently, I've come to learn about the farm workers and the Filipino organizers across Hawaii and the West Coast that have been pivotal in American history, labor organizing that I wasn't aware of. It was actually a moment of pride as I learned about that through APALA so APALA was one of the places where I was educated about this history and I'm realizing a lot of the connections that I'm making in my people, cultural roots.There's something there that I'm still unpacking right now, still exploring right now, and that's part of this Continental Shifts podcast. It's a real time exploration of how our culture and identity inform the ways we show up now. So that's, that's how I think about it in this moment.   Tavae Samuelu: [00:19:56] I love that and I think even as you were saying that what comes up for me is a lot of stuff too. That's also what's unique about EPIC is because I know our young people everywhere else they go will tell them that culture is a deficit. Right. It's the thing that you need to put away in order to succeed. And that we're also really clear of like, well, we are asking them to define success. It's not about aspiring to whiteness. Right. That I'm not trying to replace American exceptionalism with PI exceptionalism. And this other piece around culture is like, culture is not a costume. But it's most definitely a uniform for me, right? Like that when I go to the Capitol, if I'm lobbying in Sacramento, if I'm in D. C., I'm wearing my mom's fulakasi so that everybody can see, right? So to bring her with me as like a physical reminder. But also so my people see me there, right? Like a pulakasi, you wear it for ceremony. You also wear it to do faius or work when you're in service, right? So if I'm wearing a pulakasi, you know that I'm there for teltua. You know that I'm there to be in service, and that signaling to our young people, and then like the ceremony part of it, right? There's a sacredness to it. So if I'm in it, you also know, like, that you know what I'm there for. You know I'm about that business if we're, if we're in it. And you know, it tells other people, like, yo, this is how much we belong in the capital that I didn't put on, you know, I didn't put on some pantsuit or a blazer or whatever the case so that white people will recognize me. I put on a fulakasi so you all could see me. Right? And I think, and I've talked to this to a couple of folks about it, right? Like when Toni Morrison talks about Invisible Man and asked this question of like invisible to who? Like, what do I care if whiteness sees me? Like, the first time white people saw us, they decided, like, we were savage and they needed to take our land from us. It's actually not safe for white people to see me. Like, I just need our folks to see each other, right? And this other piece too, around narratives and story and culture, right? Like, that's the importance of APALA, of EPIC, of, of Ethnic Studies, is like, it'll give you the stories white supremacy never wanted you to know about yourself, right? That, like, white supremacy will tell people about the Aloha spirit, and that, like, Kanaka are just so grateful for tourism to have you on their land. It's like, yo, my favorite stories about Native Hawaiians are when they killed Captain Cook, cause that just like stepped out of line and tried to take too much right.   Like, those are my favorite stories. And so, you know, they'll tell you about us being warriors to recruit our young people for empire, like, yo, if you're gonna talk about words, talk about the Polynesian Panthers who stood toe to toe, inspired by the Black Panther Party to surveil the cops who were harassing, deporting and doing all of this up to our community. Or like tell the stories about our healers, right? Big Pharma will copyright things that we've been using to treat and heal our people for years so that it's not accessible on our lands. Like those are the stories where I'm just like, yo, I need all of our folks to know more of this. And I think even to that note Estella and I got to, after that APALA workshop got to reconnect through LE GaFa. And LE GaFa is also really important, like all of these language revitalization programs that are coming up, because even in a Fa'a Samoa or like a Samoan context, the three pillars of identity are land, family, and language, right? And so many of our young people come to us, you know, if you're in diaspora, that means you, you're divorced from your land. Many have lost language and then family is complicated. Family is real complicated [laughs]. And so how did we also become that space of redefining Samoa?   Estella Owoimaha-Church: [00:23:36] Oh, sis. So much has been said, but when you were speaking earlier, I thought back to how I felt when I first met you. And for the first time I was seen by my sister. You know what I mean? Like, I have never been in space with other Samoan women and felt at home until then. And then in thinking about LE GaFa and why I chose to take the class at 30, trying to learn a language is hard at 30, trying to learn Samoan at 30 oof! It is one of the biggest challenges I've ever accepted in my life. But every time we are in class, things just feel like they were already in my bones. And I didn't have a name for it or I didn't know what it was. So folks are always telling me, Stella, you're a storyteller. And you know, obviously I'm a theater major. Ended up in storytelling. And it's definitely a part of my practice as an educator. But like, now I know, well, that was in my bones, that is my lineage, that's my heritage, that's my ancestry. From both sides, you know, you know what I mean? I'm Nigerian and Samoan, I get it strong from both sides of who I am. I just love holding on to that thought that all of these things that someone tried to rip away from me, tell me was not okay, they couldn't because it is deeply innate. It is literally in… in me and it cannot be taken. And so my journey throughout my life to it was just that. It was something that was misplaced and I just had to find it again and I'm happy that I am there and to what Gabriel said earlier, that was definitely a reason why we chose to start this podcast because I can see it on my social media feeds, that there is a thirst, especially among young Samoans, to find out more about what's going on, I now have so many, oh, Samoan daily words and Samoan proverb, you know what I mean? Like so many folks I'm following and people are also trying to learn the language, I'm meeting and making connection with random Samoan artists on Instagram who now are in the LE GaFa class. And like everyone is now connected through social media. Because all of us, like you said, we are living in diaspora and those three parts of ourselves, we are now having to find. They're misplaced and we're in search of them and are lucky and blessed to be able to find each other so that we can rediscover those pieces of ourselves.   Gabriel Tanglao: [00:26:09] Tavae, when you were talking about the different stories that aren't told that should be told, you got me thinking about Lapu Lapu in the Philippine Islands, the chieftain that defeated, Magellan and stemmed off the first wave of colonizers coming through to the Philippines. I didn't learn about that in my, in my fourth grade class when I had to do a history research project. I learned about Magellan discovering the Philippine islands and that's not the story. Tell me the story about Gabriela Silang and all of the Filipino revolutionaries. So I was feeling what you were saying earlier. And also, with the deficit narratives that are placed on us, Dr. Tara Yasso, who introduced the Community Cultural Wealth Framework, the idea to challenge the dominant culture's narrative, the deficit thinking around us, and recognize the value-based, asset-based, capital-based thinking of cultural wealth that we're bringing to spaces, that's real.   Swati Rayasam: [00:27:07] You are tuned in to APEX Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online at kpfa.org.   Gabriel Tanglao: [00:27:22] Tavae, I do have a question about your organizing work with EPIC. That's a dope name, by the way just got to shout that out. But what success have you and EPIC had in organizing across PI communities?   Tavae Samuelu: [00:27:37] Credit for the name goes to Ono Waifale. You know, so EPIC started in 2009 by a group of young Native Hawaiian and Pacific Islander leaders, mostly in higher ed, Ono, and a lot of it's sort of like the seeds of it planted, in the Pacific Islander leadership pipeline. So there's like a lot of hands that went into building it. Ono Waifale was one of the young people who went through that. And so the name EPIC comes from him. You know, something about the word success gives me trepidation. Like I have a thing about it, and maybe this is also me having a hard time just discerning between, humility and insecurity of like when you call something a success that people come and like want to hold you accountable to that. There are things that I feel good about, things that I feel proud about and. You know, it's my own recovering perfectionism that has me hesitant about it. That has me like, Oh, if I call that a success, there are so many things that I would have nitpicked about it, that I would done differently. You know, I'm always going to say the young people are my favorite part of this work of EPIC as an organization. On like that Huey P Newton, like, the revolution is always in the hands of young people. There's also a way that they are the best compass and litmus test, right? In that audacity that young people have of it could be better. And I'm just like, Oh, that's dope. Like, cause I think there's also a lot of ways where you know, I'm always an aspiring radical elder and trying to figure out how I can be that radical elder right now. But recognizing, a lot of the markers for adulthood and maturity are about sometimes, like, how much closer you get it to status quo, to like being more served by existing systems. And so there's a way in which I'm going to age out of this role. And I'm always looking for the young person who's going to take it on and keep up that mantle of demanding more, right. Of keeping us accountable to that. And so I think it's always the young people who are like over inspiring and also so brilliant and have so much heart around this and are such a good reminder because there's also ways in which they're closer to the problem because of their youth, right? And so because they're closer to the problem, they have more solutions and they're also a better way of vetting the viability of something that I might think is so great, but I'm doing all this grass top of what do I know if I'm spending all my time talking to funders and elected officials?   Like, I need the young people who tell me stories about I couldn't do homework because I had to do files for my mom and my grandma. And then I also had to take care of my little siblings and like, that's the kind of where I'm like, Oh, that's actually what should be dictating our policy agenda, right? Of like, how young people are thriving in this world, right? Because they're always going to be the marker of a healthy society, right? And that because they are part of that most vulnerable group, because they inherit so much . And then also the ways that we're developing young people into adult allies. Like, how are these young people also then looking at themselves of like, oh, let me be that, like, that OG that all the younger folks can come to as well. Like that they're preparing themselves also to take up the mantle and they feel good about it. Like that they feel ready and maybe if not ready, that they feel supported like, when they take that on, all the adults aren't going to disappear. And then there's also like a relativity to it, right? Like, in many spaces, I'm the youngest ED, or I'm the youngest “leader” whatever that means. And so there's me kind of also feeling young in that way, but then sometimes I'm like, oh, I'm the adult in the room [laughs]. Lamenting that ugh I gotta be the grownup. So I think that piece too is a weird in between that, that I'm in, but like I I think those are the parts of EPIC that feel good. And I think this speaks to the API aspect of this episode and where we're going to be diving deeper in. It's always a success to me when I've got more accomplices and allies for the Pacific Islander community. Right. When I have more people beyond PI's that are asking about us, that are fighting for us. Right. And that's a solidarity and then, you know, this is also an inspiration and something I like feel good about the direction that we're moving in is being really explicit about our organization being pro black and pro Indigenous and anti racist. Not because it's trending, because Imma be in this, [laughs] like even after it stops trending, but because it also signals to folks that we're a safe place to land. That if we say it out loud, you can hold us accountable to it, but you also know that you can come here and talk about and go there with us.   Estella Owoimaha-Church: [00:32:48] What you said about young people, I think, is my favorite part about being a classroom teacher. It is, I think, exactly for that reason. And I can sit and sit and lesson plan, lesson plan, lesson plan, get to class, and kids are like, nah. Now you, that's corny. You thought it was, you thought it was great, but Miss, let me tell you, but then I love that they feel absolutely comfortable telling me that it's not as dope as I thought it was [laughs]. And then we, you know, I just let them take over the lesson at that point. What are the critical issues that you foresee us needing to mobilize around? Maybe it's right now or in the immediate future.   Gabriel Tanglao: [00:33:28] Yeah, I guess what's present for me based on this conversation has me thinking about education, thinking about the stories and the narratives that are out there, and thinking about decolonizing curriculum as a primary frontline issue, but I actually need to shout out Kai, who was one of our guests, that decolonizing curriculum, if we flip that framing to indigenizing curriculum, is perhaps a better approach in terms of how we are more historically and culturally responsive in our approach. Why is that important? I think it's important to mobilize because I'm starting to recognize that the narratives that are being shared throughout public education in this country really do have a major impact on perpetuating white supremacy culture and continuing the violence that we're seeing. So, the obvious physical violence, but the forms of emotional violence and trauma that are just part of the mythology of the ways this nation state perpetuates white supremacy, patriarchal culture, capitalist system at large. So, I feel like part of my educator roots always calls me to that. But I think because Tavae and Estella, you're making sure we're grounded in understanding the youth perspectives that's present on my right now as a critical issue. And that's also going to be now and forever, perhaps, right? Oh wait, no, actually, Tavae, I'm gonna take some learning from what you shared at the beginning. The empire, when it falls, right? We're preparing for when it falls. So I'll just, I'll leave it there.   Estella Owoimaha-Church: [00:35:17] I think right now, like, educators across the nation, an immediate charge is to pass ethnic, like, ethnic studies has to be it everywhere, across the board, preschool to 14, like, mandatory, we've got to make sure that ethnic studies, um, so whatever state association across all of our unions. When ethnic studies ends up on your legislative body on the floor, yes on ethnic studies and push it and make sure that, it is what it's supposed to be and not some watered down, BS where you've taken out words like anti blackness and white supremacy. Let's make sure that. Every child has access to that, and it is what it's supposed to be because, like you said, I'm not trying to hear about Magellan discovering some he didn't discover in the first place. I'm trying to learn my whole truth, and it'd be great if I could get it, you know, starting at preschool instead of having to go, like Tavae put it earlier, I had to get that elite language in order to name the stuff. Like, I shouldn't have to go all the way to Graduate school, undergrad to figure out who the hell I am and then do something with that. So ethnic studies, I think, is the thing that needs to happen like right now.   Tavae Samuelu: [00:36:43] Well, I guess I'm also thinking about this ethnic studies piece too, because I fully support it and I know there's like a save PI studies coalition full of brilliant, like PI educators, also like very much Manawahine which folks should definitely follow. I think there's this piece too, where if you're going to mandate ethnic studies, I also need a pipeline for teachers of color and not just a pipeline, but Right, to support and retain teachers of color. Because there's this concern that I have too of what does it mean that most teachers are white? Like that's the other part, right? I was like, oh, white people are, I've never met a white person who teaches ethnic studies well. Never. I don't even know if it's possible, but you'd have to break yourself to do that, right? And also to think back of, like, the origins of ethnic studies in the 1969, the Third World Liberation Front. What it was created to respond to, the fact that it was also meant to be a college, not a department of, what does it mean to do ethnic studies in biology, right? Like, what does it mean to do ethnic studies as a lens through which we observe everything, right? Because if you have ethnic studies, you actually don't need US history anymore. Like, if you have ethnic studies, you don't need European history anymore, because ethnic studies is all of that, right? It's all of that. It also, you know, I agree, Ethnic studies it taught me a set of values and a way to look at the world and not just stories, right? It made me question all the things of like, what is essentially like the propaganda that our young people receive in formal education spaces [laughs]. And so I say this too, of like, yes, absolutely, all of that, it should be accessible, it should be invested in, it should be from us, there should be a naming of the fact that the US and education systems are, traditional education systems are invested in and fans of revisionist white supremacist history and that there's simultaneous campaigns that need to happen. And I defer to you all in your expertise and brilliance as educators. Right.   Every issue is a critical issue right now. Everything. You know, especially like COVID-19 and Pacific Islanders, I think in the context of this episode, in this podcast, this conversation, I'm at an impasse with Asian Pacific Islander or API, the terminology as an aggregate has been around since, you know, 1970s ish, and for me, because it's been around that long, it means that, API spaces and organizations have had since the 1970s to figure it out. So we're in 2021 right now and I'm having conversations with folks about what about PI and like there's a request for patience that just frankly is not fair. There's also just, like, this dynamic that doesn't get investigated. So when I talk about being at an impasse, it's that PIs already don't do API, that data disaggregation is actually just a request for data to catch up to the ways we already organize ourselves as communities API is a false promise and a site of erasure for many communities, not just Pacific Islanders, right? That Southeast Asian, South Asians, Filipinos as well get erased in these things, right? That even under API, we were still actually just being held responsible for a majority East Asian representation. And that it doesn't investigate the inequitable dynamic that exists between and AA and PI so this impasse is that the work that we do in advocacy is in recognition of the fact that power and resources are still distributed and disseminated through API. So we have a critical conversation to have as a community because PIs are already not using PI, and it's actually Asian Americans that use API and that it doesn't feel very good, these accountability conversations of calling folks in of like, how can we be good relatives? How can we talk about, because there's also like, you know, Asian American spaces aren't talking about colonization, like the PI as a colonized people, all the forms of racism that we experience being facilitated through that means, and, you know, if we're real, that some of our PI nations are colonized by Asian Americans, like not American, but like Asian nations, right? That there's like some healing that needs to happen. And so this, I don't know that it's a critical issue so much as like a critical conversation that needs to occur in our communities that is inclusive of PIs. Cause I also know I come across folks who are like, I say API cause I was taught that that was inclusive. And I was like, I bet you a PI didn't tell you that. So, yeah, you know, I think about that in the context of this episode, but there's this other piece too of like, You know, my family and I had COVID back in August, and so that was its own, I don't know that I say wake up call, because I, like, what's the humble way to say, like, I've been awake? It was asking this question of, like, what facilitated our survival, right? And a lot of actually what came to me was around labor. Was around union organizing and those wins of like we survived because I got a livable wage. I have paid sick leave I have like health insurance I have all of these things that I'm really clear were won by unions were made possible by labor and they're treated as privileges right or even like speaking English Like, all of these things that I was just like sitting with, like, oh, those are actually now shaping our demands of how we are going to move our advocacy work, or, you know, that we're housed, all of these things where I was like, oh, these are actually, there's not one critical issue, because the insidious nature of racism and poverty is that it could manifest itself in so many ways in our community that lead to premature death, and in that, like, Ruthie Wilson Gilmore way where she defines racism as the set of systems that lead to premature death. So that being like, oh, those are all the critical issues for me.   Estella Owoimaha-Church: [00:43:12] We need to, we, we're going to have to like come up with a syllabus for this episode, like to drop this [laughs] episode next week that has everyone cited all the articles and all the things listed so that we can like, yeah, I'm disseminating a syllabus with this episode. And I think that you were, you were right in that. First of all the disaggregation of data is something that is a theme that has come up on nearly every episode too in this podcast. It was another reason why, when Gabriel and I met, that was one of the first conversations we had because I have been very vocal in our caucus that there is some healing and reconciliation needs to happen. There is a reckoning that needs to happen. We need to deal with the anti blackness and et cetera, et cetera. In our caucus, right? And the fact that this caucus is meant to represent too many dang people and you try to squeeze us all together and make, like, all of our issues one issue, and it just does not work like that for all of the reasons that you said, but it doesn't mean you said, how can we be good relatives? It doesn't mean that moving forward, we can't be good relatives and figure this out. I think you're right. We've got to stop and have the conversation, before we can really move forward. And it's probably gonna be a long conversation. It's going to be a long conversation and one that happens continuously and in various spaces, but it definitely needs to happen moving forward aside from what you've already shared with us, what do you think it will take to increase the visibility of our communities and mobilize PI people around some of the critical issues that you've already talked about.   Gabriel Tanglao: [00:45:08] So Estella, your question has me thinking, and the energy from this episode in particular has me fired up, if I'm keeping it real, that if we're talking about visibility for our communities, obviously organizing is at the core of that, making sure that we lift up and create spaces for our people to come together and discover that collective wisdom within our own respective communities. But the fire that you all lit right now has me thinking that just being unapologetically and fearlessly courageous in the face of white supremacy culture within our own spaces, whether that's in the organizations, institutions, businesses, all of the places that we exist. I'm recognizing actually in this moment that one of the things that Tavae said earlier about not being seen by white supremacy institutions is actually safer, which is also very true in the way that things manifest. But what I'm feeling right now is increasing visibility. We're in a moment where, we're in this moment where our ancestors have prepared us to do battle in the ways that we are in our generation to try to disrupt the colonizers in our own respective ways. So those are my thoughts.   Tavae Samuelu: [00:46:34] Well, you know, I think the part of your question that I'm grappling with is this visibility piece, right? Because there are a lot of ways where I feel like our community is actually hyper visible, right? Like we've got The Rock, we've got Jason Momoa, we've got like all of these like really visible figures in our community who are also like very loud about our culture. And so there's this piece where I sit with is it that we need to be visible or is it like in this, man, I don't want to cite Chimamanda Adichie because she's like super TERFsy uh, and she had this Ted talk about like the danger of a single story and that actually, what, what troubles our visibility is the community is the singularity of our story here in the US, how there's like one thing that people get to know about. And I think, and maybe it's better to think about Stuart Hall and how he talks about there's no such thing as good or bad representation, because good and bad is constantly changing, right? Even the word bad in some contexts means good. In that sense, that actually what you're looking for as a community is a multitude of representation so that nothing becomes the single story of your visibility. Of how you're seen and understood, right? That that's also like, what white supremacy gets that white people get to be poor and wealthy. They get to be teachers and doctors and criminals, right? And even when they're criminal, we make it Godfather and like, glorify that criminality and so I think that's the part of our community is of wanting that to of, like, how do we get to see ourselves everywhere so that there isn't a limitation around how we mobilize. I also think, and I think this is always the conversation around representation of, like, how do I feel represented? Like you know, I never felt, Tulsi Gabbard is a Samoan woman, and I never felt represented by her like, that's not my people. And so, even that representation piece of, and I've stated this before, of like, yo, if it's not pro Black and pro Indigenous and anti racist, it doesn't represent me. Like, those are not my people.   Like, I'm not throwing down with people who aren't trying to get free. And so if I'm thinking about representation to invisibility, like I want our folks to be exposed and see as many examples of freedom as possible. That the other thing about young people and like language and all this stuff is young people already, really anyone like has a sense of what is not fair or doesn't feel right. That our young people actually, and many of us as marginalized communities, are experts in oppression. Like, you don't need to teach us what up looks like, because we've experienced it our whole lives. And so what does it mean to develop and invest in and build a whole pipeline and lineage of folks who are experts in liberation, who have so deeply exercised that muscle that they don't know anything else, that they only know how to be free. Like, I think that's the part where I'm thinking about, like, that's the kind of visibility I want to see. That's the kind of that I hope that our young people, that I, like, not just our young people, that I also need. And that I also am seeking so much, especially during this pandemic and always as somebody who struggles with anxiety and depression is, you know, on that Miriam Kaba, like hope is a discipline. I am internalizing more and more what that means. You to have to exercise hope as a discipline, as a muscle that needs to grow. I mean, I'll share this with you all, like, thank you Stella for saying happy birthday. It is, just probably one of the most difficult birthdays I've ever had. It is hard to age during a pandemic. In particular, like, because it's so macabre right now. But also because I've been wading through a lot of survivor's guilt. For the last couple of months, I'm just kind of like wondering why other people didn't make it and I did and so I have like a systemic analysis of all the privileges that kept me alive, but I'm still sitting here feeling guilty about making it or about surviving COVID thus far. And then sitting on a birthday, then having, like, every wish just felt really warm, but also sharp. And having to, like, say thank you to every single one to, like, exercise a muscle of gratitude. Like, try to replace some of that guilt with gratitude. But all that to say that I think this is also the direction that EPIC is going in, that like, when I think about these critical issues that it's like translating this thought experiment into tangible action around stuff. I'm sorry, I turned it off, I just completely lost you all.   Estella Owoimaha-Church: [00:51:53] No, I'm, I am with you, I was, y'all, like, I'm. dizzy from just shaking my head. Yes, I legit got lightheaded a second ago. Like, I was just shaking my head. What you just said, I was just like, isn't that the dream? Like, isn't that what we were supposed to be fighting for all those years ago and still today? A whole generation of people who don't know what it is to experience oppression. Like, that's the dream. Like, that's the dream. That, that is what we want and so what you were saying about visibility, you know, I'm, I constantly am struggling, like, with, I think, yeah, The Rock is there, but like, he's a wrestler, he's a movie star, you know what I mean? Like, it's always that same story. And while I appreciate him, I do, because being Black and being someone I always felt like a damn unicorn and The Rock was the only one who was there, who existed other than me and my brothers. And so I do appreciate him and the other celebrities or stars that we have to look to. But like you said, I want where we get to be. Any and everything and all of those things all at the same time.   Gabriel Tanglao: [00:53:19] I'm not sure if this makes it to the episode, but I have to express my gratitude for you just coming through and blazing this whole conversation. And really, I feel like there's just so much that I can't wait to. process and think through. I feel like the impact in this conversation alone is just gonna reverberate not only in my experience, but also our listeners that are tuning in. So Tavae, thank you so much.   Estella Owoimaha-Church: [00:53:47] Recovering perfectionist, that phrase. I'm walking away with it. Actually, it just posted something on like characteristics of white supremacy and the ways in which I was thinking about the ways in which as a theater educator, I have been guilty of perpetuating characteristics of white supremacy because it's so much a part of the way theater folk we do things. And so I was thinking like, but no wait, theater folk and artists, we also have the skills to dismantle white supremacy. It's also in the way that we do things so we do know better and when we know better we should do better so that recovering perfectionist is like in me and it also speaks to something that Gabriel has shared earlier about, you know, assimilation and being a first gen and that very typical immigrant story or child of immigrants like you're going to go to school get straight A's and essay like that show. And then your only options are doctor and lawyer. And don't come talk to me about anything else. So, you know, that that's definitely always been a part of. Me too, is it being in the diaspora and first gen American born, and always feeling like whatever I've done is not good enough. And, but then I'm like, but in whose eyes, whose eyes is it not good enough? And if it's in mine, then I need to sit with that and work past that. So recovering perfectionist, that's where I'm at.   Gabriel Tanglao: [00:55:14] My favorite line from today was aspiring radical elder. I'm holding on to that one. I was feeling that.   Estella Owoimaha-Church: [00:55:22] I wrote that one down too. Fa'a fatai te le lava. Thank you for listening.   Gabriel Tanglao: [00:55:28] Salamat. Thank you for listening.   Estella Owoimaha-Church: [00:55:29] We want to thank our special guest Tavae, one more time for rapping with us tonight. We really appreciate you.   Gabriel Tanglao: [00:55:36] Continental Shifts Podcast can be found on Podbean, Apple, Spotify, Google, and Stitcher.   Estella Owoimaha-Church: [00:55:43] Be sure to like and subscribe on YouTube for archived footage and grab some merch on our site.   Gabriel Tanglao: [00:55:48] Join our mailing list for updates at CONSHIFTSPodcast.com That's C O N S H I F T S podcast dot com. Follow us at con underscore shifts on all social media platforms.   Estella Owoimaha-Church: [00:56:06] Dope educators wayfinding the past, present, and future.   Gabriel Tanglao: [00:56:10] Keep rocking with us, fam. We're gonna make continental shifts through dialogue, with love, and together.   Estella Owoimaha-Church: [00:56:16] Fa'afetai. Thanks again. Deuces.   Gabriel Tanglao: [00:56:19] Peace. One love.   Swati Rayasam: [00:56:20] Thanks so much for tuning into apex express and an extra special thank you to Gabe and Estella for allowing us to feature your incredible podcast. Like I said at the top, you can find other episodes of the ConShifts podcast on our site at kpfa dot org backslash programs, backslash apex express. Or even better, you can go to the ConShifts site to listen on Podbean or wherever podcasts can be found. And make sure to follow them to keep up with where they go next. Please check out our website, kpfa.org/program/apexexpress to find out more about the show tonight and to find out how you can take direct action. We think all of you listeners out there keep resisting, keep organizing, keep creating and sharing your visions with the world. Your voices are important. Apex Express is produced by Miko Lee, along with Paige Chung, Jalena Keene-Lee, Preeti Mangala Shekar, Anuj Vaida, Kiki Rivera, Nate Tan, Hien Nguyen, Cheryl Truong, and me, Swati Rayasam. Thank you so much to the team at KPFA for their support and have a great night. The post APEX Express – 8.1.24 – Continental Shifts Organizing & More appeared first on KPFA.

Najbrž ste na TikToku že zasledili posnetke o dogajanju v Apalačih, še posebej ponoči. V tokratni epizodi raziščemo kaj se dogaja v Apalačih in predvsem zakaj.

Ty vás zavedou také do Polska, protože ve vratislavské ZOO se po setmění otevírá Zahrada světel představující Divokou Afriku. Podíváte se také do hotelu v průsmyku Apalačských hor na rozhraní tří amerických států. V Betlémě můžete ochutnat tamní točený ležák a na Slovensku muráňské buchty. Průvodkyní vám bude Jitka Malá.Všechny díly podcastu Reportáže zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Hotel Summit Inn v Apalačských horách v Pensylvánii býval kdysi výletním místem amerických uhlobaronů. V jeho areálu byl dokonce první plechový bazén olympijských rozměrů, ve kterém trénoval vítěz z her v Paříži a Amsterdamu Johny Weissmüller. Díky rodině Shoemakerových, která se o hotel už přes 65 let stará, odolal developerům a přežil i covidovou pandemii. Budova ve stylu neokoloniální španělské architektury upoutala pozornost našeho zpravodaje Pavla Nováka.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

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There are many versions of our American story. For some it is a gateway to freedom and opportunity, for others it is where only some can thrive, often at the expense of less valued communities. As always, the truth is complex and nuanced and data, when our public leaders choose to collect it, tells the true story. A global pandemic exposed and deepened America's fault lines, revealing how historical policy making decisions steeped in racism and anti-immigrant bias created strikingly disparate outcomes to the crisis. The truths are profound and unimpeachable, shocking but not truly surprising. In this episode of Power Station, Alvina Yeh, executive director of Asian Pacific Islander American Labor Alliance, explains that xenophobia and inequitable healthcare, education and workforce systems were realities well before the pandemic struck. But the story is now elevated, and it is time for new voices to inform policy makers, employers, and the labor sector about their lived experiences and how to craft policy solutions to protect and expand the rights of AAPIs, our fastest growing working population. APALA is where dynamic AAPI leaders make change and equity possible. These are stories that we all need to hear.    

„Úplně se v tom nehrabu, ale byl jsem první,“ naznačuje cestovatel, lezec, vyznavač dlouhých treků a dálkošlap Petr Kosek. Prošel totiž jako první Čech všechny tři nejdelší světové extrémní cesty. Jde o hodně populární Pacifickou hřebenovku, pak kontinentální cesta a nejkratší je Apalačská stezka.

Apala (or akpala) is a music genre originally developed by the Yoruba people of Nigeria, during the country's history as a colony of the British Empire. It is a percussion-based style that originated in the late 1930s.

JOI#50 Podcast available now on @youtube @spotify and @applepodcast #stream #joi #jahblessoriginalintelligence #theoriginalintelligencepodcast #theoriginals #entertain&learn #jahblessmusic #podcast #podcastinnigeria #ginger #nigeria #explore #explorepage #jahblessmusic #jahbless #freestyle #music #entertainment #nigeriamusicindustry #musicbusiness #applepodcasts #youtube #spotifypodcast #streaming #molade #adulthoodnascam #africapodcasts

Josh2Funny “ I produced Oxlade's and Terry Apala's early songs in my Mushin studio” Ep 101

Join our host Leor Rotchild with special guest Apala Mukherjee, President of BASF Canada, as they discuss BASF Canada's diverse sustainability projects in the fight for Net-Zero.

Actor Parvesh Cheena is joining us to talk about the importance of unions in the world of entertainment, SAG/AFTRA, The Unite for Strength party, having time to give and how APALA changed his outlook and made him a fighter. Plus wage transparency, corporate mergers, actors working conditions and fair shares, diversity and BIPOC women in unions, empathy, generational jumps, rand so much more. Visit http://www.goodworkpod.com for merchandise, social media links, our Discord community, and more! Good Work is sponsored by The Chief, A Voice for Workers. http://www.thechiefleader.com And brought to you by Dragon Wagon Radio http://www.dragonwagonradio.com  Views and opinions expressed by hosts or guests may not reflect those of The Chief. Listener discretion is advised.

Broadcast on June 9, 2022 Hosted by Chris Garlock & Ed Smith How did our movements in the south flip key states against Trump, hold the line in Virginia, and make gains states like in Florida and Texas against such great odds? The must-read book Power Concedes Nothing: How Grassroots Organizing Wins Elections” lays out the organizing work building up to the monumental 2020 election including what worked, what didn't, and how they approached the challenge of both "going broad" to win a crucial election and "digging deep" to build a base for long-term progressive change. Deepak Pateriya, Former Managing Director of Community Change Action, and a contributor to Power Concedes Nothing, joins us to discuss the book and the future of the struggle to win power at the ballot box. Along with Vivian Chang, APALA's Civil Engagement & Racial Justice Coordinator and SEIU National Political Director Maria Peralta, Pateriya will be doing a book talk Tuesday, June 14 from 6pm – 8pm at the Takoma Park Busboys and Poets; Produced by Chris Garlock; engineered by Michael Nassella. @wpfwdc @aflcio #1u #unions #laborradiopod @_convergencemag @DeepakPateriya1

Vice-Premier ministre et ministre des Affaires étrangères de la République démocratique du Congo (RDC), Christophe Lutundula Apala était aux États-Unis cette semaine. Avec deux rendez-vous majeurs : un débat sur la Monusco au Conseil de sécurité à New York, puis une rencontre avec Antony Blinken à Washington. Il n'a pas manqué d'évoquer avec son homologue les tensions grandissantes entre la RDC et le Rwanda. Il répond aux questions de Carrie Nooten.  RFI : Depuis l'arrivée de Félix Tshisekedi au pouvoir en 2019, les relations avec le Rwanda s'étaient apaisées. Pourquoi une résurgence de tensions maintenant ? Christophe Lutundula Apala: C'est la question que nous nous posons. Nous n'avons rien contre le Rwanda. Nous ne comprenons pas cela autrement que par, peut-être, des agendas cachés ou par, peut-être, le fait d'une volonté d'espaces d'occupation de terrains, d'espaces d'exploitation de nos ressources naturelles. Certains se trompent en considérant que le Congo est un espace de non-droit, une sorte de marché libre où l'on vient se servir comme on veut et on s'en va. Nous ne l'accepterons jamais ! Nous resterons toujours fermes et déterminés à défendre la souveraineté, l'intégrité territoriale et l'indépendance de notre pays. Kinshasa s'engage-t-il à libérer les deux soldats rwandais et quand ? Kinshasa a pris un engagement vis-à-vis du médiateur, le président Lourenço, le président angolais. Nous ne pouvons pas nous dédire. Nous allons remettre les deux militaires au médiateur, en espérant que lui-même va tirer les leçons de ce geste de paix. Aussi c'est important parce que le Rwanda dit: « je ne suis coupable de rien, je suis un ange du ciel et les diables viennent me tenter », mais les deux militaires sont Rwandais. Le Rwanda les réclame. Faudra-t-il encore ergoter sur la non-participation dans le drame actuel… on attaque même les forces internationales. La preuve est la remise à un médiateur international. Quand est-ce que vous les remettrez au médiateur international ?  Ça dépend de l'agenda du président Lourenço. Nous sommes disposés. Nous sommes prêts. Si le président Lourenço vous demandait de les donner cette semaine, vous les remettriez cette semaine ? Je ne pense pas qu'un obstacle se dresserait à cela.   Qu'attend le Congo de la médiation ? Il y a des choses très simples. La première, c'est de mettre fin à ce comportement belliqueux. Que le M23 désarme et que le M23 dégage des quelques localités qu'il occupe encore, parce que les FARDC, nos vaillants soldats, ont reconquis certains territoires vers Goma. Cela n'a pas besoin d'attendre un rapport du comité d'évaluation de la CIRGL. Il faut la restitution des territoires occupés et le retour de tous les Congolais qui ont été forcés au déplacement. La deuxième chose, nous attendons que nos voisins, tous et en particulier le Rwanda, doivent prendre un engagement de ne pas mettre en péril le processus de Nairobi. Troisième chose, nous attendons que finalement, ce comportement que nous ne comprenons pas s'arrête définitivement. Nous souhaitons que ça réussisse, nous sommes optimistes. Nous sommes fermes, déterminés mais nous sommes ouverts parce que nous croyons en l'Afrique et au médiateur. Ce qui est sûr, c'est que la communauté internationale est inquiète. Une guerre pourrait-elle être envisageable ? Je répète au nom du président de la République, au nom du gouvernement, que la RDC n'a jamais eu l'intention de livrer la guerre à qui que ce soit. Elle ne l'a jamais fait, bien au contraire, la RDC, à travers la politique de bon voisinage du président Tshisekedi, a des accords avec tout le monde mais il faut que ce tango que nous dansons, nous puissions le danser avec tous nos voisins. C'est au Rwanda de nous dire s'il a des craintes que l'on voie comment les dissiper.

Po Transverzali smo se odpravili v tokratnih Doživetjih narave. Daljinska pot Jakoba Kende je po ameriškem vzoru Apalaške poti dobila vodnik v knjižni obliki. Kako je zasnovan, koliko jih je že prehodilo celotno pot in še kaj ste lahko slišali v tokratni oddaji.

Jakoba J. Kendo so mnogi spoznali kot prevajalca knjig o Harryju Potterju, drugi pa so na njegovo ime postali pozorni, potem ko je prehodil 3.500 kilometrov dolgo Apalaško pot in o tej izkušnji napisal večkrat nagrajeni potopisni roman. Že ob poti skoti 14 ameriških zveznih držav je razmišljal o ustoličenju slovenske Transverzale kot o poti našega združevanja. 1.200 kilometrov je prehodil leta 2019 skupaj s svojima otrokoma in prijatelji ter njihove skupne dogodivščine strnil v še enem potopisnem romanu z naslovom Transverzala. Letošnja novost pa je Vodnik po Transverzali, ki na evropski teren prenaša metodologijo ameriških vodnikov in ga je Jakob J. Kenda pripravil skupaj s sinom Aljažem.

On this episode the guys talk about a very interesting topic. Talking about the influence of the group from the 80s called The Outfield with their song "Your Love" that was a big banger in the mid 80s which went on to inspire Wyclef Jean with his hit in the year 2004 called L.O.V.E which sampled the song making it a hit made from a hit. We also discuss at length the story of Musilu Haruna Ishola and his eccentrics and how Apala has been kept alive in maybe one of the weirdest forms with Veronica Vega'a A Million sampling the most essential part of a song of Ishola's Soyoyo album in 2003. Follow @SampleAxisPod and share widely.

Grace and Alvina welcome special guest Sarah Park Dahlen to discuss her Baker Diversity Lecture on the depiction of Asian characters and eyes in children's books, as well as the APALA rubric to evaluate Asian American children's books. See complete show notes at www.bookfriendsforever.com. Click here to become a Patreon member: https://www.patreon.com/Bookfriendsforever1

Co mne pro cestování po starých zemských stezkách inspirovalo? Nebyly to ani tak stezky evropské, jako ty americké. Nemají tam sice jednotný systém turistických tras jeko u nás, ale mají "Triple Crown". To je trojice skoro epických stezek: Apalačská (3500 km), Stezka pacifického rozvodí (cca 5000 km) a Pacifická hřebenová stezka (víc než 4000 km). A já v tomhle podcastu vysvětluji, proč a jak mne inspirovali nejenom lidé, kteří po nich chodí, ale také jiný dálkový chodec a dokonce spisovatel i spisovatel John Steinbeck.

Position of women in Early Vedic Age and Epic Age Women held an important position in the society. No religious ceremony, especially yajna, could be performed unless the wife joined the husband. She was the creator, protector, and educator of her children. Women were given equal opportunities as men for their spiritual and intellectual development. There were women poets like Apala, Viswavara, Ghosa, Lopamudra and Gargi during the Rig Vedic period. Atharva Veda endorses that the women should be valiant, scholarly, prosperous, intelligent and knowledgeable; they should take part in the legislative chambers and be the protectors of family and society. Later Vedic Age or Epic Age In regard to the position of woman, their condition was not good during later Vedic period.Daughters were regarded as a source of misery. Women could not go to the tribal council or assembly, neither could they take an inheritance. The status of women declined, but the opportunity of education was not completely denied. They were deprived of upanayana sanskar. This completely suggests that the condition of women deteriorated in the Epic Age or later Vedic period in comparison with Rig Vedic or Early Vedic Age. #WomenInVedicAge #WomenInRigVedicAge #WomenInEpicAge Contact : veenus.jain2607@gmail.com --- Send in a voice message: https://anchor.fm/venus-jain3/message

Sintonía: "Omo Olobi" - Ayisatu Alabi And Her Group La primera recopilación de música Apala, realizada fuera de Nigeria. Editada por Soul Jazz Records en el 2020 "Ewure lle Komoyi ode" - Haruna Ishola and His Apala Group; "Aboyin lle" - Adebukonla Ajao and Her Group; "Adura Fun Osiwowo" - Rapheal Ajide And His Apala Group; "Orin to mo gbon wa" - Haruna Ishola and His Apala Group; "Agillinti Lomu" - RA Tikalosoro and His Group; "ABD Alawiye" - Adebukonla Ajao and Her Group; "Asa Ko Gbodo Wole Gbeiyele" - Haruna Ishola and His Apala Group; "Egbe Arowolo" - Adeleke Aremu and His Group; "Rufai Baolgun" - Haruna IShola and his Apala Group; "Kiniun Kuro Leran Amu Sere" - RA Tikalosoro and His Group; "S Aka" - Haruna Ishola And His Apala Group; "Lekele Bale" - Adebukonla Ajao and Her Group; "Odale Ore" - Kasumo Adio & His Apala Group; "Oko Lolomo" - Ayisatu Alabi and Her Group; "Oriki Ibeji" - Jimoh Agbejo Bo Ogun and His Group; Escuchar audio

Elise and Chris discuss Who Killed Vincent Chen? (1987) and Complicit (2016) with Virginia Rodino and Heather White, who will be participating in a panel discussion on “Understanding AAPI Hate: Building A Movement of Solidarity and Resistance” on Sunday, July 18 at 7pm. Both films are available now (through July 18) for free online screening. Virginia Rodino is president of the Maryland chapter of APALA, the Asian Pacific American Labor Alliance, a constituency group of the AFL-CIO. Heather White is a documentary filmmaker and research consultant with more than 20 years experience in international advocacy on labor and human rights issues (she founded Verite). she co-directed Complicit with Lynn Zhang. The film, released in 2016, was screened at 40 film festivals and won nine international festival awards. NOTES: Who Killed Vincent Chen? was nominated for the Academy Award for Best Documentary Feature; director Christine Choi will also be on the July 18 panel. Here's the link to the brief video interview with Heather's assistant, “who had to flee Shenzhen while we were making Complicit. Her experience underscores the risks to activists and NGO's trying to help workers in China. They get harassed to the point where they have to discontinue even when they don't want to.” The new pandemic film Heather refers to is Songbird (2020). Produced by Chris Garlock @dclabor @LaborHeritage1 @DCLaborFilmFest @APALAnational --- Send in a voice message: https://anchor.fm/labor-goes-to-the-movies/message

To close out Asian American and Pacific Islander Month, USW Solidarity Works speaks with three activists with the Asian Pacific American Labor Alliance (APALA) who are on the ground fighting for their diverse communities every day. Learn about combatting anti-Asian racism, immigration and documentation hurdles in America, and how to get involved with APALA by visiting usw.to/podcast. To learn more about APALA, visit www.apalanet.org. 

Broadcast on March 18, 2021 Hosted by Chris Garlock and Ed Smith This week's show: Labor movement unites in condemnation of murders of female Asian workers in Atlanta; fire fighters battle Virginia's Jim Crow legacy; Who is Keolis and why are they hurting local transit workers? Fitness workers unite! APALA Grieves for the Asian Women Who Were Victims of Targeted Shootings in Georgia, and Condemns Misogyny and White Supremacy that Motivated These Murders: Virginia Rodino, Maryland coordinator of the Asian Pacific American Labor Alliance (APALA) and the national convenor of United Against Hate. Alexandria fire fighters battle Virginia's Jim Crow legacy: Josh Turner, President, Alexandria Fire Fighters Local 2141. Who is Keolis and why are they hurting local transit workers? John Ertl, Collective Bargaining Administrator, Amalgamated Transit Union. Fitness workers unite! Emily Collinson, former trainer with Solidcore. PLUS: World Against Racism day of action Saturday (3/20) and concert Sunday (3/21). Music: Spirit; written/performed by Tarn Goelling, APALA member who will be singing it at the concert against racism on Sunday. Produced by Chris Garlock; engineered by Mike Nasella. @wpfwdc @aflcio #1u #unions #laborradiopod @APALAnational @APALADC @VirginiaRodino @IAFFLocal2141 @ATUComm @SolidcoreU

Jakoba J. Kendo številni poznajo kot prvega Slovenca, ki je prehodil 3.500 kilometrov dolgo Apalaško pot in o tem napisal večkrat nagrajeni roman. Njegovo drugo delo pa je nastalo po prehojeni celotni 1.200 kilometrov dolgi slovenski Transverzali. In pri pisanju obeh je doktorja fantazijske književnosti spremljalo delo avtorja, ki ga priporoča v branje.

If you've spent any time on Oʻahu, or have hiked around the Islands, then you may have heard of the Koko Crater Railway Trailhead. The hike is a brutal uphill challenge that visitors and locals love, to the detriment of the trail itself. As the years have gone by, and hundreds of thousands of hikers reached the summit, the "steps" leading up to the top have begun to deteriorate. To further discuss the issue, as well as learn what the community is doing about it, Cat and Kevin have called upon Lena Haʻapala, a Koko Crater veteran and a leading member of the Kokonut Koalition, a community-run nonprofit organization that looks to revitalize and maintain the trail for years to come.

V petnajsti epizodi vam predstavim spletno stran in koncept KFT - najhitrejših znanih časov, ki sta na trail sceni postala v letu 2020 izjemno popularna. Kateri FKT-ji so nam dvigali kocine v preteklem letu? ========================================­===== Oglasi se tudi izjemna mlada gorska tekačica Ana Čufer in nam pove par zanimivosti o svojem lanskem izjemne Triglavu gor-dol. Za piko na i vas povabim na Happy Gym in Nočna 10ka challenge in napovem naslednjo gostjo. Vabljeni k poslušanju. ========================================­=====

Jakob J. Kenda je doktoriral iz fantazijske književnosti, ki mu je, kot pravi, v osnovni šoli pri zatikanju z branjem odprla pot v svet literature. Zanimanje za tovrstni žanr ga je pripeljejo tudi do knjig o mladem čarovniku Harryju Potterju, pod katere se je podpisal kot prevajalec. Ob tem pa ga mnogi poznajo tudi kot prvega Slovenca, ki je prehodil 3500 kilometrov dolgo Apalaško pot. O tem je napisal roman, ki ni le dobro bran in uspešen, ampak tudi nagrajen za najboljše samozaložniško prozno delo, najboljši potopisni roman in najboljši literarni prvenec. Njegov drugi roman je nastal po prehojeni celotni 1200 kilometrov dolgi slovenski Transverzali, o ustoličenju katere je razmišljal že ob poti skozi 14 ameriških zveznih držav kot o poti našega združevanja.

In this episode, host Kristin Hayes talks with Apala Mukherjee, circular economy leader and sustainability director at BASF Corporation. BASF is one of the largest chemical companies in the world and has been considering how best to reduce waste—for both sustainability and cost-reduction reasons. As noted on the BASF website, the concept of a circular economy isn't just about waste reduction; Mukherjee helps define the term, explains what "circular economy" means in practice at a large multinational firm like BASF, and describes some implementation challenges that businesses must confront, if they're committed to circular economy principles. References and recommendations: "The Circular Economy Handbook" by Peter Lacey, Jessica Long, and Wesley Spindler; https://www.palgrave.com/us/book/9781349959679 “Breaking the Plastic Wave: Top Findings for Preventing Plastic Pollution” by Simon Reddy and Winnie Lau; https://www.pewtrusts.org/en/research-and-analysis/articles/2020/07/23/breaking-the-plastic-wave-top-findings

Z imenom Jakob J. Kenda najpogosteje povezujemo naslovno ime iz nedavno zelo priljubljene literarne žanrske serije za mladino Harry Potter, ki jo je Kenda poslovenil. Z jezikom, kulturo, povezanostjo in še čem pa ima opraviti tudi njegovo »potovstvo«, rad se namreč podaja na dolge poti, naj si gre za mater vseh poti ali lani rojenega otroka, peš prehojeno krožno speljano transverzalo po Sloveniji, ki je bila načrtovana že leta 1951. Po potopisnem romanu Apalaška pot, nas zdaj čaka še Transverzala.

Z imenom Jakob J. Kenda najpogosteje povezujemo naslovno ime iz nedavno zelo priljubljene literarne žanrske serije za mladino Harry Potter, ki jo je Kenda poslovenil. Z jezikom, kulturo, povezanostjo in še čem pa ima opraviti tudi njegovo »potovstvo«. Rad se namreč podaja na dolge poti, naj si gre za mater vseh poti ali lani rojenega otroka, peš prehojeno krožno speljano transverzalo po Sloveniji, ki je bila načrtovana že leta 1951, vendar … Po potopisnem romanu Apalaška pot je tako luč sveta ugledal že drugi. Tudi ta ima preprost naslov: Transverzala.

Milovník dlouhých pěších tras a zvukař Jakub Čech měl původně v plánu Apalačský trail ve Spojených státech. Kvůli koronavirovým omezením ale šel 50 dní po hranicích Česka. „Prvních 14 dní mnou lomcoval vztek, že se mi nepodařilo do USA dostat,“ přiznal Jakub Čech na blogu. Nakonec ale vyrážel na cestu nejen připravený, ale také vyrovnaný.

In this episode is focused on the new and emerging approaches that can help in expanding the role design discipline can play in our world. We will deep dive into approaches that will contribute to making of a new and a better world. Apala Lahiri Chavan is Co-Founder, Human Factors International (Middle East, Asia, Africa and Australia) and Chief Design Officer. Her passion is to envision how user experience can be a change agent using digital channels. She is also fascinated by changes in user experience across time and space. Apala is an award- winning designer (International Audi Design Award 1996). She co-edited the book Innovative Solutions: What Designers Need to Know for Today's Emerging Markets and her TEDx talk is Three Laws of User Experience. She was invited to speak on User Experience Design and AI at the AI for Good conference, 2017 organised by the United Nations. Her articles ‘User Research vs Market Research' and ‘The Washing Machine that ate the Sari' regularly appear in top 10 UX articles related international lists. Apala is Chair of the IAMAI Design and Innovation Committee. Connect with Apala: Twitter: https://twitter.com/FuturistApala Linkedin: https://www.linkedin.com/in/apala-chavan-569768/ ------ The show is an intitiave of The Internet & Mobile Association of India aka IAMAI. --- Send in a voice message: https://anchor.fm/designpositive/message

Lansko leto še 19 letna Jera Musič je z nami podelila nekaj utrinkov iz 146 dni dolge poti, polne joka, smeha, žuljev, dežja in sonca... 3500 kilometrov legendarne poti v ZDA je prehodila sama, z nahrbtnikom, težkim v povprečju 15 kg. Kako razmišlja in kam jo bodo noge prav kmalu odnesle?

Gost večera je pisatelj in prevajalec Jakob J. Kenda, avtor potopisnega romana Apalaška pot: 3500 kilometrov hribov in Amerik, na Slovenskem knjižnem sejmu je zanj prejel nagrado za najboljši literarni prvenec.

V studiu se nam je pridružila Jera Mušič, 19 letno dekle, ki je pred kratkim uspešno končalo svoj veliki podvig. V Združenih državah je v 146 dneh prehodila Apalaško pot, ki vodi skozi 14 zveznih držav. Od Spinger Mountaina v Georgii do Mount Katahdina v Mainu je Jera prehodila 3500 kilometrov. Pot je uspešno dokončala kot prva Slovenka.

Kaj je edinstveno, tako imenovano petzvezdično doživetje Slovenije, SMO se vprašali v tokratni oddaji Potujte z Radiem Maribor, slišali pa boste tudi ponovitev dela potopisnega pogovora z Jakobom Kendo o potovanju po Apalaški poti.

Prevajalec, avtor, urednik, doktor literarnih ved Jakob Jaša Kenda je kot prvi Slovenec prehodil znamenito Apalaško pot. Podvig je prelil v potopisni roman Apalaška pot: 3500 kilometrov hribov in Amerike, za katerega je konec maja prejel nagrado Krilata želva 2019 – vseslovensko književno nagrado za najboljši slovenski potopis preteklega leta. V oddaji Ars humana vas vabimo, da ponovno prisluhnete pogovoru, v katerem je Jakob Jaša Kenda predstavil knjigo in svojo izkušnjo Apalaške poti. Fotografija: arhiv avtorja

Petr Kosek se postupně vydal po 3 nejznámějších amerických dálkových trasách, které dohromady tvoří trojici zvanou Triple Crown. Po pacifické a kontinentální hřebenovce „přeběhl“ vloni ve zkráceném čase Apalačský trail.

Prevajalec, avtor, urednik, doktor literarnih ved Jakob Jaša Kenda je kot prvi Slovenec prehodil znamenito Apalaško pot – 3500 km dolgo divjinsko pot, ki preči 14 ameriških zveznih držav, njen skupni vzpon pa obsega kar 142 km. Izkušnjo je prelil v potopisni roman Apalaška pot: 3500 kilometrov hribov in Amerike, napeto čtivo, ki nagovarja raznovrsten krog bralcev: od pustolovcev in pohodnikov do tistih, ki so jim bližja sprehajanja po leposlovnih pokrajinah.

We are honored to be releasing a 3-episode special feature with SEARAC, also known as the Southeast Asian Resource Action Center. “SEARAC is a national civil rights organization that empowers Cambodian, Laotian, and Vietnamese American communities to create a socially just and equitable society. As representatives of the largest refugee community ever resettled in the United States, SEARAC stands together with other refugee communities, communities of color, and social justice movements in pursuit of social equity.” Each month from October to December 2018, Project Voice will be releasing an episode that highlights an important social justice issue that SEARAC is fighting for on behalf of Southeast Asian American families, students, and elders. This month, our topic of discussion will be on our current government’s immigration policies. Oftentimes, the fight for immigrant justice does not uplift or highlight the behind the scenes organizing anchored by the wives, sisters, and community members of those facing deportation, today we are going to have SEARAC share a new resource created by and for families who have been directly impacted by unjust deportation policies.  Particularly, this toolkit centers around the experience of the #ReleaseMN8 campaign in its rise to prominence since its creation in 2016. Katrina, SEARAC’s Director of National Policy, will be imparting us valuable findings from the Southeast Asian American Solidarity Toolkit: A Guide to Resisting Deportations and Detentions from The #ReleaseMN8 Campaign. What is “#ReleaseMN8”? “In August 2016, the families and supporters of eight Cambodian American men in Minnesota—collectively known as the MN8—decided to organize a campaign to fight the sudden detention and orders of deportation of their loved ones. The #ReleaseMN8 campaign wanted the men, all in their 30s and 40s, to return to the communities where they had faced and overcome countless difficulties in their lives. It also sought to inspire others to join the movement to restore human rights to all refugees and immigrants. The #ReleaseMN8 campaign went public in September 2016. The determination and commitment of the MN8, their families, and their supporters led to the eventual release of three of the eight men.”Katrina Dizon Mariategue is the Director of National Policy, leading and coordinating SEARAC’s national advocacy efforts promoting social justice and equity among Southeast Asian American communities. Prior to this role, she served as SEARAC’s Immigration Policy Manager for three years overseeing the organization’s immigration policy and racial healing work. Before coming to SEARAC, Katrina worked in the labor movement for six years at the American Federation of Labor and Congress of Industrial Organizations (AFL-CIO). In 2011, she was elected to serve as DC chapter president of the Asian Pacific American Labor Alliance (APALA), the only national Asian American and Pacific Islander (AAPI) union membership organization. In this capacity, she led the chapter’s local advocacy campaigns and organizing work around immigrant workers’ rights, coordinated civic engagement programs for the 2012 elections, and strengthened local networks through extensive coalition building efforts. She also served on APALA’s National Executive Board and co-chaired the organization’s Young Leaders Council.Katrina holds a Master of Public Policy degree from the University of Maryland, College Park, where she also served as graduate coordinator at the Office of Multicultural Involvement and Community Advocacy to advise, mentor, and educate AAPI students on campus. In her free time, Katrina enjoys playing with her 2-year-old daughter, food tripping with her husband, binge watching shows on Netflix, and watching Broadway musicals. Follow SEARAC on: https://twitter.com/SEARAC https://www.facebook.com/searac/ https://www.instagram.com/searac/

V oddaji se osredotočimo na določeno temo in jo obdelamo iz mnogih različnih zornih kotov, ali pa damo prostor relevantnim posameznikom in si privoščimo edinstven pogled na izbrano temo skozi njihove oči. Kulturni fokus je tudi analitičen pogovor z ustvarjalci z različnih področij. Zanima ga umetnik v celoti, pri tem pa izhaja iz njegove aktualne umetniške prakse.

Beneath the gloss of Nigeria’s contemporary pop, older roots styles, mostly derived from Yoruba tradition, still thrive. In this program, we meet four top stars of fuji music, the percussion-driven, message-heavy, and occasionally profane trance music that animates weddings and parties on a daily basis in hidden corners of Lagos. Rival “kings” K1 da Ultimate and Saheed Osupa, and a rare woman of fuji, Salawa Abeni, take us inside the rough and tumble of an exciting musical subculture little known outside Nigeria. We also meet juju legend Shina Peters and meet up-and-comers on the Lagos roots scene. This program fills out our Hip Deep portrait of a vibrant African city where music holds the keys to a tumultuous collision of cultures and peoples. Produced by Banning Eyre and Sean Barlow APWW #763

Beneath the gloss of Nigeria’s contemporary pop, older roots styles, mostly derived from Yoruba tradition, still thrive. In this program, we meet four top stars of fuji music, the percussion-driven, message-heavy, and occasionally profane trance music that animates weddings and parties on a daily basis in hidden corners of Lagos. Rival “kings” K1 da Ultimate and Saheed Osupa, and a rare woman of fuji, Salawa Abeni, take us inside the rough and tumble of an exciting musical subculture little known outside Nigeria. We also meet juju legend Shina Peters and meet up-and-comers on the Lagos roots scene. This program fills out our Hip Deep portrait of a vibrant African city where music holds the keys to a tumultuous collision of cultures and peoples. Produced by Banning Eyre. Follow Afropop Worldwide on Facebook at www.facebook.com/afropop, on Instagram @afropopworldwide and on Twitter @afropopww. Subscribe to the Afropop Worldwide newsletter at www.afropop.org/newsletter/ APWW #763 Distributed 9/28/2017

Tarptautinis teisingumo teismas pirmadienį pradėjo nagrinėti Ukrainos ieškinį, kuriuo Rusija kaltinama finansine parama nelegalioms separatistų kovotojų grupėms Rytų Ukrainos regionuose, ir etninių mažumų diskriminacija Kryme. Ar Ukraina gali tikėtis laimėti bylą prieš Rusiją?Kovo 6-tąją Gana minėjo 60-ties metų nepriklausomybės sukaktį. Ši šalis buvo pirmoji užsachario šalis, išsivadavusi nuo britų ir paskatinusi dar 17 Afrikos šalių pasekti jų pavyzdžiu. Kaip nepaisant ekonominių ir korupcijos skandalų, šalis sugeba išlaikyti stabilumą ir taiką?.Anksčiau Apalačų regionas buvo žinomas, kaip anglies respublika ir du amžius vedė Jungtinių Valstijų pramonę į priekį. Tačiau anglies pramonei smukus, dabar šis regionas vienas skurdžiausių Amerikoje, kur mirtingumas daug didesnis, nei gimstamumas. Ar regionui yra vilties įveikti nuosmukį ir suklestėti?Laidos pabaigoje - linksmiausios šios savaitės naujienos iš viso pasaulio.

Tarptautinis teisingumo teismas pirmadienį pradėjo nagrinėti Ukrainos ieškinį, kuriuo Rusija kaltinama finansine parama nelegalioms separatistų kovotojų grupėms Rytų Ukrainos regionuose, ir etninių mažumų diskriminacija Kryme. Ar Ukraina gali tikėtis laimėti bylą prieš Rusiją?Kovo 6-tąją Gana minėjo 60-ties metų nepriklausomybės sukaktį. Ši šalis buvo pirmoji užsachario šalis, išsivadavusi nuo britų ir paskatinusi dar 17 Afrikos šalių pasekti jų pavyzdžiu. Kaip nepaisant ekonominių ir korupcijos skandalų, šalis sugeba išlaikyti stabilumą ir taiką?.Anksčiau Apalačų regionas buvo žinomas, kaip anglies respublika ir du amžius vedė Jungtinių Valstijų pramonę į priekį. Tačiau anglies pramonei smukus, dabar šis regionas vienas skurdžiausių Amerikoje, kur mirtingumas daug didesnis, nei gimstamumas. Ar regionui yra vilties įveikti nuosmukį ir suklestėti?Laidos pabaigoje - linksmiausios šios savaitės naujienos iš viso pasaulio.

This is a legendary mix because it contains jams that are mostly recorded while the bands were playing live on stage; its not common to get these types of bands with such a spectacular composition, sometimes.

This is a legendary mix because it contains jams that are mostly recorded while the bands were playing live on stage; its not common to get these types of bands with such a spectacular composition, sometimes.

This is a few selections of the old and new great apala and juju artists, even if you do not understand the language, feel free to enjoy the amazing power of the strumming guitars.

I asked Apala about designing for low-income, low-literacy audiences.Apala also talks about cultural differences between India and China, and between India and 'the West', about the dangers of being overly-polite, about why foreign insurance companies may not do well in India, and about the use of rasas for measuring emotion.You can read more about Apala on the Human Factors International website (www.humanfactors.com/about/Apala.asp).See Wikipedia's entry on Rasas (en.wikipedia.org/wiki/Rasa_%28art%29).(I referred to Paul Sherman's presentations at User Friendly 2006 in China - Paul's put them online, and there are pointers on his blog - www.usabilityblog.com/blog/archives/2006/11/my_user_friendl.php).This episode is 20 minutes 43 seconds in duration. File size is 11.8MB.