Podcasts about black indigenous

We spend today's hour in conversation with elder queer Black Indigenous healer and the Founder and Director of the Earthlodge Center for Transformation (the Earthlodge), Queen Hollins, in conversation about her new book called Earth Doula. It's an illustrated guide for Earth medicine, stewardship, and healing. At a time when so many have forgotten or been disconnected from sustaining life, Queen Hollins immerses us in Black Indigenous wisdom, practices, and rituals to grow resilience as a thriving planet. —- Subscribe to this podcast: https://plinkhq.com/i/1637968343?to=page Get in touch: lawanddisorder@kpfa.org Follow us on socials @LawAndDis: https://twitter.com/LawAndDis; https://www.instagram.com/lawanddis/ The post Earth Doula w/ Queen Hollins appeared first on KPFA.

This week on High Society Radio, Chris Faga and Chris Stanley are joined by comedian and horror aficionado Zac Amico for an unhinged journey through MSG ghost kitchens, Jesus forcefields, and apocalyptic prep kits. Plus, they dive deep into wedding chaos, pro-natalist propaganda, and why 9/11 memes still hit.

January 31 marks a pivotal moment in American history—the passing of the 13th Amendment in 1865, which abolished slavery. But freedom was more than a legal decree; it became a living story told through the rhythms of the blues, the wisdom of Black folklore, and the resilience of Afro-Indigenous traditions. On this episode, we explore how the fight for liberation shaped cultural expressions that endure today. Discover the powerful connections between Black American folklore, the birth of the blues, and the often-overlooked histories of Afro-Indigenous communities. From the trickster tales of Br'er Rabbit to the haunting melodies of the Delta blues, this is a story of survival, resistance, and the unbreakable spirit of a people who turned struggle into song. Join us as we honor the roots, the rhythms, and the resistance woven into the fabric of Black history.

“[It's] the same old narrative that we hear, that it only happens to white folks and white women. And I argue that eating disorders not only don't discriminate, but they target marginalized communities such as women of color.” This week on the show, a conversation with Gloria Lucas, the founder of Nalgona Positivity Pride We'll be talking about her organization's social justice approach to eating disorders that centers the specific needs of Black Indigenous and communities of color and she'll share details about her new eating disorders harm reduction program.

“[It's] the same old narrative that we hear, that it only happens to white folks and white women. And I argue that eating disorders not only don't discriminate, but they target marginalized communities such as women of color.” This week on the show, a conversation with Gloria Lucas, the founder of Nalgona Positivity Pride We'll be talking about her organization's social justice approach to eating disorders that centers the specific needs of Black Indigenous and communities of color and she'll share details about her new eating disorders harm reduction program.

Welcome to Season 4 , episode 18 of the I Am Black History podcast brought to you by InTheBlack:Canada (ITBC) and DeeP Visions Media. This is part 1 of my conversation with Isaac Crosby who is a Black/Ojibwa agricultural expert with a passion for teaching and sharing his knowledge of Indigenous food systems. Isaac is a member  of a large family from the Ojibwas of Anderdon, a pre-confederation band of mixed Black/Indigenous people living near Windsor, ON.

IS THIS THE DOWNFALL OF SHXTS N GIGS? Ep20900:00:00 Growing Up with Parents that don't talk00:17:43 Is this the end of Shxts N Gigs?00:34:45 Controversial Shxts N Gigs Podcast Incident and Apology Debate 00:43:04 Criminal Enterprises and Blackmail in Diddy's Network01:01:06 Cultural Appropriation in Music01:09:22 Criticism of Iggy Azalea's Career01:18:50 Joe Budden vs. Tyla01:26:50 The Debate on Black Indigenous in America01:35:36 Single Black Mothers shouldn't wear bonnets to the school gate4 Grown Black Women take on the news, culture and solve some juicy dilemmas. In this episode AK, FARRAH SADE & NANA discussENEMY OF PROGRESS -

We speak with LaTresse Snead, founder and CEO of Bonsai Leadership Group. She shares her insight into how environmental nonprofits can support and retain Black, Indigenous, and Leadership of Color, and speaks to her work empowering young Black, Indigenous, and environmental practitioners of color in the sector. LaTresse mentioned Dr. Tiara Moore of Black in Marine Science and Imani Black of Minorities in Aquaculture Check out LaTresse's book, When Black Women Rise, here! Theme music by Joseph Powers Design assets prepared by LQL Photo + Design

Mo Henigman, Justice Outside's Movement Network Coordinator* speaks with Blanca Hernandez, a Network for Network Leader. Blanca discusses the importance of networks and network leaders in her life and for Black, Indigenous, and Communities of Color working to expand equitable access to the outdoors. She also shares impactful memories in the outdoors that have shaped her understanding of equity in the environmental sector. The full episode transcript can be found here. To learn more about YES Nature to Neighborhoods, click here. This is the article “Creating Networks for Survival and Mobility: Social Capital Among African-American and Latin-American Low-Income Mothers” by Silvia Dominguez and Celeste Watkins-Hayes. This is the Social Change Map by Deepa Iyer. The apps Blanca recommends are AllTrails and iNaturalist. To learn about the Network for Network Leadership program, click here. To learn more about Justice Outside's work and our programs to increase access to the outdoors for Black, Indigenous, and People of Color, click here. Theme music by Joseph Powers Design assets prepared by LQL Photo + Design Audio editing by Cha'vez Gaitan *Since the episode was recorded, Mo Heningman no longer works at Justice Outside and we have their permission to release this episode. Thank you Mo!

All together once again, the crew talks Black history. From George Bunga, a Black-Indigenous fur trader from the 1890s to sundown towns, the crew shares what they know and learn a bunch in return. We also talk about Ethel Ray Nance, a Black stenographer for the state of Minnesota; Biddy Mason, a former slave who became an influential L.A. landowner; Toni Stone, an American female professional baseball player; the role Black athletes played in the NHL; the Green Book; Black Beauty; and more.    

We speak with Amelia Vigil, Liberated Paths: Youth Access to Nature Grant and Program Manager, about their long relationship with the backcountry and outdoors industry, prompting them to want to create safe, accessible, and inclusive spaces for Black, Indigenous, and Youth of Color. They explain the changes they have witnessed and changes they hope to see in the industry. You can find the episode transcript here. The book Amelia referred to is Spirits of the Earth by Bobby Lake-Thom. To learn about the Liberated Paths: Youth Access to Nature Fund, click here. To learn more about Justice Outside's work and our programs to increase access to the outdoors for Black, Indigenous, and People of Color, click here. Theme music by Joseph Powers Design assets prepared by LQL Photo + Design Audio editing by Cha'vez Gaitan

Welcome back to our third episode of a five-part miniseries exploring how a focus on local food builds relationships with people and the environment.  If you haven't followed this miniseries, you may want to go back and listen from episode 26, Localizing the Regional Food System.   In our last episode we explored the community food web, a local alternative to the globalized food system that centers our relationships with our communities and with the land.    In this episode, we look at some relationships that people have with their foodways and some of the impacts that are felt when these relationships are damaged.  Then we'll hear how some folks are restoring their communities' relationships with the land and with each other. At the end, we'll hear what Vermont Farmers Food Center is doing to help build back those community relationships in Rutland.   Steve Gorelick, Managing and Programs Director for Local Futures, believes that the globalized accumulation economy has isolated us from true community.  Steve says that before globalization, our agriculturally based communities were inherently more interconnected, and that this isolation has many serious effects.   Farmer and Vermont Farmers Food Center founder, Greg Cox, believes that global agribusiness' goal is yield, and that individual and community health has suffered in the wake of this approach.     Shane Rogers of Food Solutions New England, believes that social inequities have been exacerbated by an unaccountable global food system, and that communities are their own best experts for rebalancing the power dynamic that a globalized system creates.   Many communities that have been marginalized by the global yield-based economy are rebuilding their relationships with their foodways and creating more just systems while doing so.  We have explored many of these stories on Root Words over the past few years.   In episode 4, Sugaring in Vermont, Vermont Abenaki chef Jessee Lawyer describes his experience practicing traditional indigenous maple sugaring.  In episodes 10, 11, 15, and 16, We explore the Vermont Abenaki's quest for food sovereignty and preservation of their cultural food traditions, and hear from some allies in these efforts.     In episode 18 Taking Space, Vermont RELEAF Collective, I spoke with Olivia Pena, founder of Vermont RELEAF Collective, a network by Black Indigenous, & People of Color advancing Racial Equity in Land, Environment, Agriculture, & Foodways.  This Vermont BIPOC network amplifies and lifts marginalized voices, while building community and sharing opportunities around foodways and land stewardship.     If you haven't listened to our older episodes, they show some real depth to our communities' cultural and social practices around food, and they are worth a listen.   Instead of replaying a segment from one of these earlier episodes, I'd like to play a piece from an unaired interview I did with Rich Holshuh in October of 2021.  Rich is a citizen of the Elnu Abenaki Tribe, and working on the Atowi project that hopes to create balance with communities and with place.  Forced removal separated indigenous people from their land and foodways abruptly.  This and the cultural genocide that followed makes it very difficult for indigenous people to maintain their relationship with place and with their food system.  Rich's Atowi project is doing some really amazing work in partnership with the Brattleboro Retreat Farm and SuSu ComUNITY farm to address this reality.  Stay tuned for more on this work in future episodes of Root Words.   Many BIPOC organizations and networks are leading the way to reestablish relationships between communities and with place.    To learn about the work of Atowi and of SuSu CommUNITY Farm, check out atowi.org, and susucommunityfarm.org.     Here in Rutland, farmer and VFFC board president, Greg Cox feels that most people no longer know where our food comes from and we've been detached from our connection to place and to seasonal change because of it, resulting in poor mental and physical health for us as individuals and for our communities as a whole.  Greg feels that communities can be saved by rebuilding economic viability, beginning with a local food economy.  This belief led Greg and others to create the Vermont Farmers Food Center in 2012.     By focusing on seasonal community gathering around food, VFFC creates the space for authentic community connections and empathetic relationships between people and sets the stage for healing and restoration while reconnecting people to their home's natural cycles and rhythms.  By using local food as common ground, VFFC facilitates a place-based culture that engages the community.   Heidi Lynch is the executive director for Vermont Farmers Food Center.  Under Heidi's guidance, VFFC leads a grassroots effort to become more connected to community and place by gathering around local food.    A built awareness around our connections to nature and community through a local food web creates space for dialog, understanding, and healing.  We are all connected to place by our food and to each other through our community food web.  When you become a supporter of VFFC, you establish a local relationship with farmers, food producers, and community members.  You establish a relationship with place.  For more information on becoming a member of the community at VFFC, visit VFFC's website at vermontfarmersfoodcenter.org.    Food is the heart of one of our most intimate relationships with nature. We have the opportunity to connect with the land, the farmers, and our community when we restore relationships through the foods we choose to eat. Through a shared sense of place we can build trust and start healing our relationships with each other.   Rebuilding trust and our relationships with each other and with the land we occupy creates a strong foundation for food web resilience, but in order to bring the food system home you need a physical place, and it needs to be big and accessible. On the next Root Words we'll hear how a grassroots community effort worked to rescue an aging piece of the community's industrial past.     This episode was produced by Stephen Abatiell and Julia Anderson.   Special thanks to Steve Gorelick, Shane Rogers, Rich Holshuh, Greg Cox, and Heidi Lynch.   To learn more, check out the Atowi project at atowi.org, and SuSu CommUNITY Farm at susucommunityfarm.org.     For more information on the community at VFFC, visit vermontfarmersfoodcenter.org.  This Root Words series has been underwritten by Windswept Farm and Rutland Fluoride Action.    Barry Cohen of Windswept Farm strongly supports VFFC and is very encouraged with the Food Hub plan. Barry says, “My farm as well as my partner, The Squier Family Farm, expect to use the food hub facilities with it benefiting our process and profit.”   The folks at Rutland Fluoride Action are dedicated to ending fluoridation of the Rutland City water supply, learn more at RutlandFluorideAction.org. Root Words is produced in the heart of Rutland County Vermont and is made possible by generous support from listeners like you.  You can support Root Words by visiting us Online

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In the last episode, we unearthed another perspective of motherhood as it relates to infertility.  Since there is so much to discuss about this topic, we wanted to share more.  In this episode, we begin to delve into Michelle Browder's sculpture , "The Mothers of Gynecology," that was unveiled during the month of May in Montgomery, Alabama.  This sculpture highlights three emerging adults (Anarcha, Lucy, and Betsey https://www.anarchalucybetsey.org/), who were African Slaves in the 1800s and had their human rights stripped away from them to be grossly experimented on in the name of "Science" by Dr. James Marion Sims.  Listen to this rivoting conversation about how the unspoken testimonies of 3 identified "Divine Appointed Image Bearers" help to reframe the truth about historical patterns regarding the healthcare of Black Indigenous women of Color.  Kathy Bruce, a familiar guest of this podcast and host of "Kitchen Table Conversations with Kathy", uses her gift of navigating through the systemic weeds of racism to bring light and life to this story and other stories, whose silent testimonies birthed out of brutality, bless us today.

In this episode we hear from artist Natalie Ball who dives right in sharing critical artworld survival insight gleaned from a life changing studio visit by artist Willie T. Williams while she was attending Yale School of Art. Among a long list of support tactics Willie imparted, the artist emplored Natalie to find a means to sustain a studio practice beyond sales, and as an artist, to always be in control of your work and process. Natalie also shares vulnerable truths from her experience as a Black Indigenous artist navigating both the Native artworld and the larger contemporary artworld. We chat about higher education and how it has been as a pathway of respite as Natalie navigated motherhood from a young age. We talk about the journey Natalie experienced having a child with a chronic illness and how she took a 5 year hiatus from art, stepping into a focused world of love and care for family back home on her territory. We talk about this current moment in time for Natalie - unpacking the need for administrative support in order to create the time to make the work and how art school does not always provide the tangible insight on how an artist can build this support into their career. Material and place informs Natalie's work most - from her studio practice to motherhood to work on her territory - everything is connected. She uplifts play and joy as critical components to her practice, noting the courage and intention it takes to create this response to a harsh world. Through her work and life, Natalie asserts that art is power and holds the ability to transform our way of thinking. In her practice she boldly asks her audience to open their hearts and minds to new ways of seeing, presenting a call to “Come with me!”. Natalie Ball was born and raised in Portland, Oregon. She has a Bachelor's degree with a double major in Indigenous, Race & Ethnic Studies & Art from the University of Oregon. She furthered her education in Aotearoa (NZ) at Massey University where she attained her Master's degree with a focus on Indigenous contemporary art. Ball then relocated to her ancestral Homelands in Southern Oregon/Northern California to raise her three children. In 2018, Natalie earned her M.F.A. degree in Painting & Printmaking at Yale School of Art. Her work has been shown nationally and internationally. She is the recipient of the Native Arts and Cultures Foundation's Oregon Native Arts Fellowship 2021, the Ford Family Foundation's Hallie Ford Foundation Fellow 2020, the Joan Mitchell Painters & Sculptors Grant 2020, Pollock-Krasner Foundation Grant 2019, and the Seattle Art Museum's Betty Bowen Award 2018. Natalie Ball is now an elected official serving on the Klamath Tribes Tribal Council. Artist Website: www.natalieball.com Music Featured: Damn Right by Snotty Nose Rez Kids Broken Boxes intro track by India Sky

The Noize is giving you a special episode replay with one of the best contemporary artists in the game, Jamea Richmond-Edwards. The 7 Mile girl, joins the podcast to talk about her amazing mixed media work. Her work centers Black women fully and unapologetically. She crafts narratives around her life experiences growing up in Detroit in the '90s. We talk about her inspirations from Ebony magazine spreads to Howard and beyond. It's another great conversation with one of the best contemporary Black artists in the world. Listen, subscribe and share!Episode 168 topics include:AFRICobra influencesembracing colorbeing a Black Indigenous womanspiritual energy in artsymbols in Jamae's workusing women as subjectsgrowing up in Detroit in the 1990sthe power of styleJamea Richmond-Edwards graduated with a Bachelor of Arts degree from Jackson State University in 2004 where she studied painting and drawing. She went on to earn an MFA from Howard University in 2012. She offers a repertoire of portraits of women drawn using ink, graphite, and mixed media collage. Richmond-Edward's work has garnered the attention of various art critics including in the Washington Post and the Huffington Post's “Black Artists: 30 Contemporary Art Makers Under 40 You Should Know”. Richmond-Edwards has exhibited her artwork nationally and internationally including the Delaware Art Museum, California African American Museum, Charles Wright Museum in Detroit, MI, and Galerie Myrtis In Baltimore Maryland. Her works are in the permanent collection of private collectors across the country including the Embassy of the United States in Dakar, Senegal.See more: www.jamearichmondedwards.com + @jamearichmondedwardsPresented by: Black Art In AmericaRead the Studio Noize Artist FeatureArtist Jamea Richmond-Edwards: Story of a 7 Mile GirlEpisode TranscriptFollow us:StudioNoizePodcast.comIG: @studionoizepodcastJamaal Barber: @JBarberStudioSupport the podcast www.patreon.com/studionoizepodcast

#olmec #indigenous #blackhistory https://cash.app/$BlackConsciousness Spotify Link - Listen Now: Blog: https://realblackconsciousnessesforum387099824.wordpress.com/ Email the podcast: rbcforum313@yahoo.com Source: https://www.science.org/content/article/earliest-south-american-migrants-had-australian-melanesian-ancestry Source: https://www.pnas.org/doi/pdf/10.1073/pnas.2025739118 According to Science.org: In 2015, scientists discovered something surprising: that some Indigenous peoples in the Brazilian Amazon were distantly—but distinctly—related to native Australians and Melanesians. The genetic signal of Australasian ancestry in so far-flung a population sent researchers scrambling for answers. A new study reveals this genetic signal is more prevalent throughout South America than thought and suggests the people who first carried these genes into the New World got it from an ancestral Siberian population. The finding also sheds light on those people's migration routes to South America. "It's a really nice piece of work," says Jennifer Raff, an anthropological geneticist at the University of Kansas, Lawrence, who wasn't involved in the study. It shows that the 2015 finding "wasn't just an artifact. It really is a widespread genetic signal." Anthropologists think bands of hardy hunter-gatherers left Siberia and entered the now-submerged land of Beringia, which then connected Eurasia and Alaska, when sea levels were much lower than today—perhaps about 20,000 years ago. Then, about 15,000 years or so ago, some departed Beringia and fanned out into North and South America. These early migrants made good time: By 14,800 years ago at the latest, radiocarbon dates suggest they were setting up camp in Monte Verde in southern Chile. hashtags: #inca #spain #southamerica #indian #negro #ancient #olmec #olmeccivilation #archetype #messenger #spirit #hare #bransoncognac #lecheminduroi #trickster #rabbit #ixchel #decolonize #cannabis #sancuary #ritual #diaspora #Indigenous #IndigenousWomen #BlackIndigenous #Aborigine #cosmicsister #psychedelicfeminism #zoehelene #healing #empowerment #selfliberation #womensupportingwomen #plantmedicine #westafrica #akata #obruni #racial #racialslur #congo #liberian #racism #blackonblack #blackhistory #blackamericans #america #american #coppercolored #americanhistory #history #instagood #akata #manga #akatalent #kunst #sunyani #accra #accraghana #dripdripdrip #drip #driptoohard #uk #usa #usadrip #akataboyz #dior #boys #boymom #shs #shsrepost #shsprincess #hiper #hiperteen #hiphopmusic #hipergh #ghana #ghanastyle #kumasi #ghanadrip #bookstagram #shojo --- Send in a voice message: https://podcasters.spotify.com/pod/show/realblackforum/message

I really enjoyed exploring unschooling, deschooling, freedom, and liberation with Akilah Richards, host of the Fare the Free Child podcast and author of the book Raising Free People: Unschooling as Liberation and Healing Work.I reached out to Akilah after seeing her TED talk, which led me to her book, and then her podcast, and I knew I wanted to invite her to join me in conversation. A recurring theme in this podcast, and in Tilt, is doing our own inner work as parents, and I love how Akilah talks about relating our own reparenting to freedom, decolonization, and liberation.Akilah shares her personal story of going from traditional schooling to unschooling to deschooling, and how she and her husband came to consider the idea of raising free people, what that means, and how they've navigated the realities of making unconventional choices that can sometimes make other people uncomfortable. She also shares how they think about the success and what a fulfilled life looks like for her family, as well as how her work aimed at decolonizing parenting has resonated with people worldwide.About my guest:Akilah S. Richards is passionate about mindful partnerships and decolonizing parenting. She uses audio and written mediums to amplify the ways that unschooling in particular, is serving as healing grounds and liberation work for Black, non-Black Indigenous, and People of Color communities earthwide. Her celebrated unschooling podcast, Fare of the Free Child, and the numerous workshops and gatherings she has been part of, have garnered the attention of Forbes Magazine, The New York Times, Good Morning America, and most importantly, BIPOC families interested or living in more healthy, consent-based, intergenerational relationships. Her recent experiences within the intersection of privilege, parenting,and power are detailed in her latest book, Raising Free People: Unschooling as Liberation and Healing Work.You'll learn:What it means to be raising a “free child” and why it can be a threatening or uncomfortable concept for many peopleWhat “mad question asking” is and how parents can use it to get unstuckHow unschooling is tied to decolonizationWhat “deschooling” is versus “homeschooling” and “unschooling”What “confident autonomy” is and why Akilah considers that a hallmark of “success” in her childrenHow Akilah and her partner dealt with the barriers (social, cultural, and more) when they chose the unschooling path for their familyWhat a “savor complex” is and how it can transform the family experienceResources mentioned:Akilah Richard's websiteRaising Free People: Unschooling as Liberation and Healing Work by Akilah RichardsFare of the Free People PodcastAkilah's website SchoolishnessAkilah's coaching offeringsSavor ComplexAkilah Richard TEDx Asbury Park TalkShawna Murray BrowneSupport the showConnect with Tilt Parenting Visit Tilt Parenting Take the free 7-Day Challenge Read a chapter of Differently Wired Follow Tilt on Twitter & Instagram

These racist stereotypes below are in so many mainstream porn productions: “The first major displays of stereotypes of African Americans were minstrel shows, beginning in the nineteenth century, they used White actors who were dressed in blackface and attire which was supposedly worn by African-Americans in order to lampoon and disparage blacks. Some nineteenth century stereotypes, such as the sambo, are now considered to be derogatory and racist. The "Mandingo" and "Jezebel" stereotypes sexualizes African-Americans as hypersexual. The Mammy archetype depicts a motherly black woman who is dedicated to her role working for a white family, a stereotype which dates back to Southern plantations. African-Americans are often stereotyped to have an unusual appetite for fried chicken, watermelon, and grape drink. In the 1980s and following decades, emerging stereotypes of black men depicted them as criminals and social degenerates; drug dealers, crack addicts, hobos, and subway muggers.[1] Jesse Jackson said the media portrays black people as less intelligent.[2] The magical Negro is a stock character who is depicted as having special insight or powers, and has been depicted (and criticized) in American cinema.[3] In recent history, Black men are stereotyped to be deadbeat fathers.[4] African American men are also stereotyped as criminal and dangerous.[5] African American are often stereotyped as hypersexual, athletic, uncivilized, uneducated and violent. Young urban African American men are often labelled as “gangsters” or “players.[6][7] Stereotypes of black women include being depicted as welfare queens or as angry black women who are loud, aggressive, demanding, and rude.[8] African Americans are stereotyped to be lazy, criminal, be good at sports, have babies out of wedlock, live on welfare and have great rhythm.[9]” --- Send in a voice message: https://podcasters.spotify.com/pod/show/antonio-myers4/message Support this podcast: https://podcasters.spotify.com/pod/show/antonio-myers4/support

"Black Indigenous people of color in the 21st century are navigating the digital space and grounding ourselves in joy, community, beauty, skincare, dancing, and storytelling, all through connection to land.” - Lofanitani Aisea  Did you say "influencer"? Seedcast's first ever Artist-in-Residence, Lofanitani Aisea (Black and Tongan, Modoc, Tahlequah Cherokee, and Klamath tribes), has gone viral on TikTok for her stories that celebrate her cultures and shine a light on others. Lofanitani speaks with Laura Obregón Cañola (Colombian of Indigenous / Embera Katío descent), another influencer who shares stories on TikTok to uplift Indigenous Colombian artists, decolonize folklore, and mobilize mutual aid resources.  As Lofanitani explains, “storytelling, and undeniably uplifting our rights as Indigenous peoples, is vital in nurturing our connection to land and culture.” Host: Jessica Ramirez. Producer and 2022 Seedcast Artist in Residence: Lofanitani Aisea. Mentor and Audio Editor: Stina Hamlin. Story Editor and Sound Mix: Jenny Asarnow.  Follow Lofanitani and Laura (Pülasü.co)  on TikTok. Seedcast is now a Webby Award-nominated podcast...and we need YOUR help to get us the rest of the way. VOTE TODAY to help us win in our category!Seedcast is a production of Nia Tero, a global nonprofit which supports Indigenous land guardianship around the world through policy, partnership, and storytelling initiatives.Enjoy the Seedcast podcast on Apple Podcasts, Spotify, and your other favorite podcast platforms. Keep up with Seedcast on Instagram and use the hashtag #Seedcast.

This great conversation on Indigeneity is from a couple of years ago and it just keeps being relevant. Being Indigenous is an analytic, not an identity. We need to talk about that. Patty (00:00:01):You're listening to medicine for the resistancePatty (00:00:04):Troy was so smart last time, and this could only be better with Joy here. Joy: God we're in trouble. Hey, it will be a smart show. Kerry: (00:00:20):Couldn't be more perfect. Joy! Oh yeah. Patty (00:00:24): Just so much happening, right? Like this has been bonkers in Native Twitter.Joy: Oh, I know. I don't either. Patty: Because we had the list right? Where everybody was kind of losing their mind about the list and then some anti-Blackness that was happening as a result of the list.And then, you know, and then kind of, I saw what was trending was seven days of fighting in Palestine and I'm like, no, that's, let's talk about seven consecutive days. Kerry: It's been like, what, how many, how many hundreds, you know, almost a hundred years we're coming up to now?- like stop it!  Patty: And then we're talking about global indigeneity, right? That being Indigenous is more than just living here in North America, which is something that, you know, I've kind of been unpacking for myself over the last year.  Then there are conversations happening, you know, who is Indigenous, in Palestine and the Levant area.Patty (00:01:37):Um, and then what claims does that give them to land? You know, and what, you know, what claims does that give them? Um, and do we rest our claims on land solely to being Indigenous? I mean, even here, it's all migrations, right? The Anishinaabe started and then we moved east and then we came back and there are tribes that exist now that didn't exist then.  You know- like the Metis, right? They didn't exist at the time of contact and yet there are distinct Indigenous people and what's there. So all of these conversations are so complicated.And then into the midst of these complicated, you know, difficult conversations, of course, rides Daniel Heath Justice's voice of reason and recognition into these conversations. So I can't think of two people that I would rather have this conversation with, for Kerry and me to have this conversation with, than with Troy and Joy.Troy: (00:02:51):Exciting to be back and, uh, and to meet, to meet Joy online, at least.Joy (00:03:00):Yeah, it's my pleasure. I remember watching you, um, I guess a couple of months ago when you're on and I'm like, oh my gosh, this is like, just totally blown my mind. And I said it to Patty and she's like, yes, let's do a show. I'm like, yes, let's do it. Let's figure this out because yeah, it's a lot!Kerry (00:03:21):I agree. There's so much complexity. We're talking about Palestine and we're talking about these roots; where do we put roots down? What is Indigeneity? What are all of these spaces? I was thinking about Burma or AKA Myanmar.And that brave stance that young woman-I'm not sure if you guys heard about it- at the Miss Universe pageant, held up a sign saying, ‘Pray For Us.' We are being persecuted or we're being killed, I think the message said.  Once again, it made me think about how precarious, you know, our spaces are, how the colonial system has this rinse and repeat way of creating, um, the same kinds of spaces.These genocides that are created all the waves through, um, the way of being. I was thinking about China and the Uyghur tribes, the Muslim Islamic based tribes that are being,  ‘rehabilitated' we have no idea to the scope and scale.Kerry (00:04:38):I have been fascinated recently with North Korea.  Just the very existence and structure of how North Korea even exists in this realm.  All of these pieces led me back to this idea that the reality, maybe I'm posing a question for all of us. Where do we begin? When we think about breaking this question down, you know, um, the right to be forced off of our lands, this space of, of the massacre, that seems to be such an integral part of the bloodletting. That's such an important, integral part of why we take over the land. And then finally, how the resources, because I noticed that we touch certain places, you know, we protest about certain places, more so than others. because resources are advantageous to more so than for some of the colonial structures that exist? And it makes it advantageous for us to take a moment's movement in those spaces versus others. I just, I've been very sad this week. I had to step away because of all of it.  As you mentioned, there's been so much!I'm just going to breathe now….. (laughter)Troy  (00:06:06):I don't even know where one can start. We have you have to start, I guess, where we are. As you pointed out, what's going on in Palestine has been going on, you know, it's 73 years since the Nakba stuff started and it's been going on since then,  although the roots go back even further than that. So, you know we can't that didn't just start this week and we didn't just start relating to colonialism this week, the four of us. And, uh, we didn't just start relating to genocide and racism either this week. So I think we're all situated in ways that give us insights into these topics, but also blind each of them in different ways too. So it's good to know.  When I was a kid, my dad got a job in Beirut in Lebanon, and we were there before the civil war and our house was just, just up the hill from the Palestinian Palestinian refugee camps.Troy(00:06:54):  So it was a lot of the kids I played with before that were there before I started school. And then I did first grade in Beirut. Some of the kids I played with were from the refugee camp. Then later when we came to this country and just the blatantly anti-Palestinian bias of the media was a real shock because you know, these are people who were kicked out of their homes because somebody else wanted it. And, uh, and of course, Lebanon wasn't doing a great job of taking care of them either. It was, you know, that was a big shame was that all these refugees are treated, treated so poorly in the, in the countries that took that they, that they went to.Troy (00:07:30):But you know, those little kids are my age- they're in their fifties now, and they've got kids and maybe grandkids and there are their generations that have been born in exile. And, uh, meanwhile, now we have this thing going on in Israel itself, where Arab Israelis are being targeted by Jewish Israelis and some vice versa too. It's just street fighting between us. We're not even talking about Palestinians, we're talking about different groups of Israeli citizens based on their ethnicity and their religion. Yeah, it's interesting.Joy (00:08:06):Cause I  live on social media and so just watching the discussions going on on Twitter. And it's interesting to see a lot of the activists for Palestine, which is great, but they kind of like, I've seen some memes where it's like, oh, just give you know, Canada, this part of Israel, this part of Canada or the US I'm just like, I'm like, okay, friends, no, we're not going to be doing this. Right. Because we're talking about colonization, but I'm surprised by how little, a lot of the activists understand that they're currently living in occupied states. Like, I'm just like, wow, like really like Canada, US you know, I'm, I've been quiet about for most of the weeks. I'm just like, okay, you know what? I'm just going to let people have their space, but I'm like, come on.Joy (00:08:54):Like, you know, like, and I'm watching like Black and Indigenous Twitter, we're just kind of saying, yup, that's the playbook. There's the playbook check, check, check, check. And we're like, we know this, we've been through this, we've done this, you know, for, you know, 500 years on this continent. Right. And so, and in many places much longer. And so I'm like, okay, let's, you know, I'm finally, I said something I'm like, okay, you know what? We need to kind of understand that this is a global issue. And that, you know, we are still currently occupants working in occupied states as it is, and sort of state of Canada, the state of us, right. Mexico, you know, and as you see, like, you know, with the countries that are supporting Israel, you know, a lot of them have like a huge long, giant history of, you know, occupation and colonialism and genocide behind them.Joy (00:09:42):And it's just like this isn't a surprise folks. And so, I mean, but it's good because I've had a lot of great conversations with people who did not know this. And so I'm kinda like, okay, let's educate, I'm kind of prickly about it, but I'm gonna, you know, do this in good faith. And so, and I mean, it's just been, you know, like Patty said a week because, you know, I'm coming off a week of serious anti-Black racism within Indigenous communities as is too. So it's like, okay, that's, what's up now. Right. It's a new type of, you know, I don't know, uh, fall out of hatred, fall out of genocide, fall out of colonialism. It's just like, okay. And yeah, which way is it going to, you know, smack us in the head this week? It just kind of feels like that. I'm just like waiting for what's going to happen next week is going to be something else. So it's been a yeah. Interesting two weeks, I guess. Patty (00:10:38):Well: I think some of it is that we don't have a solid understanding of what Indigenous means say, particularly in Canada because of the way we use the word. Um, you know, uh, yeah, we, we just, we don't have a really solid understanding of it. So that's where I'm gonna kind of punt over to Troy. So, you know, if you could kind of give us that global, you know, that because not everybody also thinks of themselves as Indigenous, right? Like not all countries have that same kind of history where they would have a settler Indigenous kind of binary. I hate binaries, but, you know, because they're, they're never, they're never that clear and distinct, but if maybe you could kind of help us out so that we're at least working from the same understanding, at least in this conversation.Troy (00:11:24):I mean, but the thing is I hate to jump in and say, this is what Indigenous means, because, because Indigenous is a contested term and it's, it's, it's used differently in different places, geographically, but also in different contexts. And, uh, um, you know, I guess, I guess what I got some, some attention for on Twitter a few months back was basically for, for putting up other people's ideas, who I, that I teach in the classroom about, you know, Indigeneity isn't is not an identity, it's analytic. And it has to do with our relationship to land our relationship to settler-colonial states. And that our identities are, you know, in my case, I mean, in other cases, other Indigenous nations and cultures, uh that's. And so we have, you know, Indigenous, there are 5,000 Indigenous languages in the world. Um, if each of those is a different cultural group, then we're dealing with a lot of diversity. 90% of human diversity is Indigenous.Troy (00:12:18):So it's hard to say any one thing about all Indigenous people are this or do this because it was less, we've got most of the world's cultures and, and, and get then as, as, as, as Daniel Heath justice was, was reminding us on Twitter, uh, you pointed it out Patty to me today. And it was, it was worth looking at again, is that it's not just a political definition either because our relationship to the land is because it's everything. It's not just, it's not just political, at least for, for many of us, it's not. And, uh, for many of our cultures, we derive our very personhood, our peoplehood, our, or you know, our spiritual identity is all connected to, to, to land and water. So, yeah, I mean, what, what, what Indigenous is Canada from a double outsider in the US I'm not Indigenous to the US but I've lived here for a long time.Troy (00:13:03):And I, I kind of, I kind of am like another settler in the US in the sense that I've been here for much of my life, whereas Canada is, is, is a place I observed from the outside. But it seems like in both the United States and in Canada, Indigenous is often used primarily domestically to refer to groups that are Indigenous within the borders of the Canadian settler state or the US settler state. Because, there are so many different groups and, and what other, you know, what terms is, what have, we can say native American or Aboriginal or first nation. So rather than just listing all the, all the many hundreds of nations, people might use that term, but then, you know, there's, there are Indigenous peoples in all over the Pacific and in much of Asia and in much of Africa and even, even a few places in Europe.Troy (00:13:47):And it has to do with this colonial relationship where we about the Sam. We have a really deep connection to Sápmi, our land and water. That is which we, you know, our, in our, our way of viewing it, it's animated. We ask permission from the water.  When we take water or do we ask permission from a place of a piece of land before we build a house there. The settler states, Norway, Sweden, Finland, and Russia came in, came in in recent time, historically, you know, within the last 500 years came in and extended their borders through our land and claimed it as theirs. And then there was all the boarding schools and all that stuff.  Those are similar histories, uh, because there's sort of a similar playbook that comes from, that comes from a certain way of looking at the world.Troy(00:14:37):That land is something that isn't a dead object that we can just buy and sell and parcel up and own. Coupled with the idea that with the will to take that land from other people. People who are first nations of Canada, the US and Australia, New Zealand have experienced that. Indigenous Northern Japan, I've experienced that it's, I wouldn't say that the, I knew and all the many different, uh, Aboriginal nations in Australia and the Maori of New Zealand and all the Canadian first nations, and then the new it to the Métis and all the native Americans and Alaska natives and, and, uh, Kanaka Maoli in the US are all the same. We're not, we're so radically different from each other in so many ways, but we share this, we share this, the important art, a similar way of relating to our land and water.Kerry (00:15:23):That brings up for me a question when, you know, first of all, Troy, you're always so brilliant. And when you put it out there in the way that you just did, I'm like, wow, it's a vast, vast space! And then when you put the number on it at 90%, I went that's everybody pretty much, you know? Um, but what also comes to mind then is, is the word indigeneity serving us or Indigenous serving us and, and this, um, and the movements that all of us as a whole, as, as you know, a group like, just does it, it's served to be using this word in particular and then leaving it to be open to interpretation or not? Patty: Traces of History, by Patrick Wolfe, because he looks at the way race is constructed differently in different places, right?  It is like when we talked with your friend Marina about how Blackness is constructed in Brazil. and how it works in North  America and how it works in different places because it all works.Patty:(00:16:37):It works differently but for the same purpose. So, you know, and I think indigeneity, it works differently in different places, but for the same purpose, it works, you know, colonialism works to sever us from the land to sever us from each other, you know, to sever our relationships. I'm just writing, you know, it was just writing a bit about, you know, the Cree understandings of kinship networks and how many mothers, you had one that's tied up in the language, right? Like your, your mother's sisters are also your mothers and then your father's brothers are also your fathers. And then their spouses are also your mothers and fathers. Cause if they're married to your father, then that, you know, like these kinds of intricate webs of relationships and those things all get severed, you know, and our connection to land because, you know, the colonial powers are very mobile.Patty (00:17:26):They're moving around all over the place. So they're moving us around all over the place. And then it's like, I'm reading this book right now that Kerry had recommended, um, Lose Your Mother, um, about, you know, she had heard that the author's trip home to Ghana and, and, and how heartbreaking it was because you go looking a for home and realizing that that's not home. And I just finished Hood Feminism by Mikki  Kendall. And she's talking about real, you know, having to come to terms with her seeds may have been, you know, left Africa, but her roots are here this is home. So then that's easier than thinking about being Indigenous and diaspora not having that same connection to land, but having that kind of fraught relationship with colonialism, I don't know. And I'm thinking too about the ways that we do find even, you know, tomorrow night, we're going to be talking about refusing patriarchy, because everything exists in opposition to colonialism, right?Patty (00:18:26):Like indigeneity to a certain degree. We weren't Indigenous before the colonists got here. I was Ojibway. Joy's ancestors were Lakota, Troy's were Sàmi. Like, you know, like we were ourselves, we didn't have this collective identity that placed us in opposition to another collective identity. We were ourselves. And if you were our enemies, chances were we called you a little snake. That seems to be what we call everybody. So whatever identity, it's like, you know, identities, you know, existing in counterpoint to a binary that just doesn't work. It doesn't work for anybody. And so people have to keep, but that doesn't fit. I just keep thinking about how we keep identifying ourselves in opposition to something. I don't know that that serves us, but I don't know what the alternative is because we do need some things, some kind of coherent way of thinking about ourselves in opposition. And I think that's okay to exist in opposition to something that should be imposed. It's so intense.Kerry (00:19:29):lt really does. Patty. I know for me, in particular, it's so interesting how some of the ways that you and I, outside of this space, how some of these very similar thoughts, um, I, I've almost been having the same kind of process going on in my own mind about how do I relate to my being this as a woman of diaspora you know, a Black woman that has been just kind of left here or plumped there, the point here, I guess, I don't know. Um, and how that interrelates to my, being this, to being whole, and also relating it back to the colonial space that I have had to adjust to in my thinking, um, I've been doing a lot of study recently on a man named Kevin Samuel's. And he's been, uh, approaching this topic from what we would have considered a 'Menenist' standpoint, but there were some arguable facts in the way that he was breaking some things down that has caused me to have to question how I stand in my feminist.Kerry (00:20:52):Because I kind of consider myself a bit of a feminist in my feminist stance and how this itself has become a way that we have created diversion and division between ourselves as men and women, the idea of the masculine and the feminine, and then how that exists in the non-binary or binary space. Like, so what I'm, what I'm getting at is all of these different isms, all of these, these structures that have been created really feed into our way of being separated and with the separation, it allows the system to keep feeding itself. I almost feel like we have to start examining the liminal spaces that exist, trying to find the commonalities, but at least allow for our specialness, that individual part of who we are to stand. Because as you mentioned, Patty being Ojibwe versus being Cree I feel there's such beauty there, right? And like, I know that I believe that when we, when we just classify it under one thing, it, it helps, but it doesn't do that make sense? And I'm really just caught in that right now. Like I know that I've been trying to process that and do we need some radical acceptance that goes along with that understanding we are different and special. And that specialness is what makes us unique and rich and full in the space of our togetherness.Troy(00:22:39):This is, I love this conversation because just like last time as I'm sitting here listening to this, I can do so many ideas. This phenomenon that we have, whether it be as Indigenous people or as members of any of our Indigenous nations or as racialized other, or as women, or as LGBTQ or as whatever group or groups one belongs to, and then being treated as a member of that group. If I define myself as Indigenous, then I'm defining myself in opposition to colonization and I'm erasing all kinds of other important things. Defining oneself in opposition to patriarchy is opposing something, but we have to post these things. I think like you said, petty, and we can't, there's also a sense, a certain degree to which we can't, you can't help it. I mean, I was thinking of Franz Fanon and his essay on the fact of Blackness and when he was growing up in the Caribbean, he really didn't think of himself as Black.Troy(00:23:28):That was sort of an abstract, weird thing. He thought of himself as educated from the privileged classes and, and to a certain degree as French. And then he goes to Paris to study and he's walking down the street and this little, little girl was holding her mom's hand and points and says, look, a Black man. And, um, that's when he, you know, realizes that he can't escape. He is Black and he can't escape it because people won't let him escape. That's, that's not that he's always identified or interpreted as that. And if we're interpolated as, as women or as or as Indigenous, or as whatever, whatever groups we may, we may be identified as we can't just pretend that we're not. I mean, we can't. And so I think, like you said, petty, sometimes it's worth fighting. Um, I can tell, I go back to the story.Troy (00:24:18):I always liked to fall back on stories, but in my own existence, you know, my mom's white American, and she went over to Norway and married my dad and us, I was there for a time. And then there's been in the US for time and in the US you know, I grew up speaking both English and Norwegian. I speak English pretty much without an accent. I look white and I get a lot of white privilege in the US as long as I don't mind people not knowing anything about, my Indigenous culture. I have a much different situation than my Sàmi relatives and began to feel like maybe I shouldn't be calling myself a hundred percent Sàmi. And then I go back and experience vicious anti-Sammi racism directed at me. And there's nothing that secures you and your own.Troy (00:24:57):There's nothing that secured me and my Sàmi identity as much as being harassed for being Sàmi than being threatened physically. That just makes you I guess I am, because it's not fun. And I would rather not be in this position right now, you know? Um, and, and, uh, I think that's one of the reasons for these alliances, but they also are alliances Indigenous. These, these are, we're a bunch of different groups that have a common cause and can learn from each other and help each other have awesome glasses. I kind of noticed thatJoy(00:25:41):I was kinda thinking about like, you know, I'm like, this is the resistance like we're resistant. So cause I always liken it back to like, you know, some sort of weird um, you know, thing, but solidary, it's interesting, since we weave through this topic, I'm thinking about like, you know, indigeneity and land. And I saw a point, but, um, Carrington Christmas a few days ago. And so, and she mentioned that you know like not all Indigenous people are tied to land because many of us are in cities and urban centers. So what does that look like? And so when I saw, um, Daniel's, uh, tweet, you know, his chain, I was kinda like, I need to trouble that for a little bit because a bunch of us are removed from land and relations too, but at the same time, it's like, what does that relationship look like within cities?Joy (00:26:28):Um, so I just wanted to say that before I forgot that, what does solidarity look like? Oh my gosh. Um, I can't even think of one way it looks like, because again, like when we have like Indigenous, we talked about Indigenous as the overall say within North America and I that for sake of brevity, right? Like you have like, you know, Black Indigenous people, you have, like, I know a guy who's Cambodian and he's Indigenous. Right. And so it was like, what does that look like? How do we manage that? And these folks that I'm referring to are like, you know, Indigenous to North America. Right. And so it's like, so when I see discussions about like, um, what does, you know, kinship look like? What do relations look like? What does it mean to have a relationship to the land? It's like, what does that mean for a Black Indigenous person who didn't necessarily have that kind of a relationship for various reasons, whether it be slavery, whether it be, um, racism, right?Joy (00:27:25):Whether it is being chased off the land, you know, as say, some of my relatives were right. And so this is the thing. So it's like, how do we address solidarity when we don't even when we tend to think of Indigenous as like, you know, first nations, um, 18 in you, it's right. And just like one shape or form, you know, kind of brown veering towards the white sort of thing. Right. And so in Canada, at least. And so, and when we're far more likely to accept someone like Michelle Latimer, no questions asked, but then when I kind of stroll up and say, Hey, I'm Indigenous. Or like, Nah, you're not right. And so you're from Toronto and your hair is curly. It's not now, but that sort of thing. Right. And so solidarity, I mean, I can tell you, what does it look like based on the past couple of weeks, and I'm sure we'll get into that, but you know, it doesn't look like a list.Joy (00:28:19):It doesn't look like, you know, a supporting list who, you know, are largely Black Indigenous people or even run by people who are largely anti-Black. Right. And so, um, but yeah, it is a wide and varied topic from being a political analytic to like, you know, having a relationship to land, to having relationships with our relations. Right. And so I couldn't even begin to start thinking about what that looks like, but I do resonate with Kerry's point with just kind of like, you know, having those separate identities, but, you know, still coming together for that resistance to, and so, because we need to kind of have, you know, those differences because someone who was Anishinabek has a different relationship to Atlanta, someone who has Lakota. Right. So it's, you know, and me as someone who is Lakota and living in Toronto, it's kind of like, okay. And I kind of meander through these spaces. I'm like, should I be having this relationship with the land? Like, my people are like way out in the Plains, but here I am, you know, it's kind of like patching through what it is because we've been shifted around by colonialism taken away. Sorry. That'sPatty (00:29:28):The reality of it really is Troy living in the Pacific Northwest, which is about as far as he can get from Sàmi land.  You know, I finished all, I've talked about this now that you have massive territory, I'm still within, there's not a big territory. It's not big, it's not Ojibwe. Right. My people are Northwestern, Ontario. It's a 24-hour drive to get up there. Right. I can be in Florida by the time I get there and not among Black flies, you know, but, but in terms of relocation, right? Like in the US relocation was government policy that went beyond boarding schools, they were shutting down, you know, in the allotment period, they shut down reservations. They were moving people into cities, you know, kind of getting them off the reserve and moving them into, you know, from, you know, from the Midwest into the city.Patty (00:30:26):So you're certainly not alone in terms of being a Plains, Indian living, living, living in a city. And I think that's, you know, where the writing of people like Tommy Orange is so valuable, you know, that kind of fiction where he's writing about urban Indians. That's 80% of us. That's 80% of us who are living in cities far from our home territories. You know, I see, you know, people who are saying, you know, you know, they're Ojibwe and they're Lakota and they're may, you know, like they've got this. And so then who are we? Because we didn't grow up in these kinship networks to tell us who we are. We grew up disconnected. We know, because like you said, Troy, from the time I was little, I grew up in my white family. But from the time I was little, I was the native kid.Patty (00:31:15):I was the Indian, even though I was surrounded by white people, you know, grew up in a blizzard, like, Tammy Street said, you know, growing up in a blizzard, the blizzard of whiteness, um, you know, um, you know, kids didn't want to play with me because of my skin colour, which, you know, as bonkers to me as a little, you're not playing with my skin colour. Oh, I dunno. This is a story outside of, um, you know, so other people impose that on me. So I couldn't run away from it. If I wanted to, when I got to high school, I let people think I was Italian. Cause that was easy here. And we talk about passing privilege. Um, but passing contains an element of deceit and deception because when you're passing, you're not telling people who you are, you're deliberately withholding that information. You're allowing them to think that there's some, that you're something that you're not. And you know that, and that's corrosive. And yet you, you know, this idea of being Indigenous is freaking complicated and it doesn't need to be colonialism just ruins everything.Patty (00:32:19):So what would the refusal look like? Because that's also what I'm thinking about because tomorrow night when we're talking about patriarchy, I started off talking about resisting patriarchy. And then I changed my mind to refusing because to me that sounds riff. We talk, we've talked, we've talked about the politics of refusal, which is just, you know, I'm not going to engage with that anymore. I'm just going to build this thing over here. I'm just going to refuse to deal with that because that does not speak to me, does not help me. That does not contain my life. What would it look like to exist as Cree, Lakota, Black, Sàmi, Ojibwe and refuse colonialism? What would that lookPatty, Kerry, Joy, Troy (00:33:07):[Laughing ] existing in opposition to it?Kerry (00:33:14):This is the new train that my brain is going down. Well, you know what? I love it. I think you're onto something. Um, as we, you, you, you brought back that reminder of the politics of just simply deciding not to engage. And for me, this conversation is bringing up so many different things. For example, Troy, when you mentioned going home and hitting such resistance when you go back, you know, you can't deny being  Sàmi. It makes me think about when I go home to visit my mother's family in Antigua, it is Black, you know, the way that my cousins and my aunties and all of my people back there exist that every teacher they've ever had is Black. Every storekeeper is Black, all their doctor's lawyer, everybody is Black and dark skin Black.Kerrr (00:34:18):You know, there has been very little mix on that small island. The sense of being in your note is so radically different. I have realized in my time then what it is for me, I, I know my Blackness, I'm a Black woman and I have a lived experience that makes me guard in that space. Right. Whereas when I am there, it just is, and you live and you exist in that space. And it gets me thinking about this idea of just not engaging. What would it be if I could potentially create a space like that here? So for me, this boils down to being able to connect and create an economic basis. So where I can shop in stores that are, you know, Black West Indian, you know, just my culture experienced in those well Browns. And we also know that that economic power makes a difference.Kerry (00:35:25):I think I read a statistic recently that in North America, um, Black people, the money stays in our community for about six hours before it is extended out into other communities. So the dollar does not cycle, even though we are one of the powerhouses for an economic base, our dollar is so strong. And not only that we normally create culture, you know, uh, Black women, you know, we, we, we kind of build some of that creativity, but that panache, comes from North America. Um, it comes off the backs of us. And so partly when I think about how we, how maybe we can disengage in some ways, it is about that. It's about creating our own little nuggets, you know, creating our own little niche spaces that allow us, afford us to tap into our own uniquenesses as who we are, and then share, but really starting to create those spacesKerry (00:36:30):So, um, for example, as I said, I think in particular, we still have to exist in the system. So to me, it is coming into the self-awareness of that uniqueness, creating, the economic basis for that, for me, I think that's fundamental, especially in my community, we just don't hold on to that dollar. Um, creating some of that economic base by our shops, create shops that are, are, are, or economic foundations, like grocery stores in our communities. We know we have food deserts and most of the communities that we exist in by our own grocery stores have outlets, especially that focus on our, um, image. We don't control our Black image, nobody like that is controlled by others. If we could get our own. I think it's happening more with social media, with people being able to hold their YouTube channels and creating our own sources of who we are, how we want to be seen. But for me, that's where it begins two things, money, and also, um, controlling our image. I think those two will be powerful,Troy (00:37:46):Powerful. And I think, um, I really, like we said, even when we're in the midst of our refusal we can't you know, it's one thing to refuse colonialism. It's another to pretend it doesn't exist. Um, because I'm, you know, I'm either going to increasingly sort of psychotic and just detached from reality or, or I'm going to have to, you know, do take specific measures, like invest in investing in communities, um, take control over our images, those sorts of things, which are, which are still, there's still acts of resistance with our acts that are focused, not so much on negating the oppressor as on empowering ourselves. And I think, I think, uh, yeah, I mean, it's harder for, for, and I'm not doing it all alone. There's so much, like a mentor for so many Indigenous people who are living away from our, from our native land.Troy(00:38:36):Uh, I can't, I can't live, I saw my life surrounded only by Sàmi people here and no would, I want to, I'm so enriched by living by so many around so many other people, but I can certainly make an effort to, to include and celebrate and, develop and engage in Sàmi culture in my life. And so, and tell me so many ways of being and knowing. Um, and it's so much easier now that we can talk to people every day back home too. But, uh, but, but the part of it is also taking that same way of relating to two people and to place and relating to the people around me and the place that I am at. Not in a possessive way, because this isn't my, this isn't my land. I'm on, I'm on now, y'all planned here. This is, this is their land, but I can relate to the land in terms of respect and in terms of a living relationship with a living entity.Troy (00:39:24):So it would be different if I'm back home. This is like, this is where, this is where my ancestor's bones are for the last, you know, for the last 20,000 years. And, uh, that's not here, but, but it's still, it's still, you know, a different way of relating to that. And then I think this is back where the Indigenous people are so important because knowing and working with and interacting with Indigenous people here keeps me Sàmi, even though they're not me. I was only interacting with settlers and with other, with other non-Indigenous people too. But if I never interacted with other Indigenous people, you could disassociate it. Then it comes all down to you as an individual, as opposed to being part of communities. And so there are different types of communities. They, you know, could be a relationship with people as a kind of community even if you're not part of, part of the group of that group.Patty(00:40:15):Want to hear more about that? How relationships with other Indigenous people keep you SámiTroy (00:40:22):Because, uh, I, and this works much easier for me than it would for my half-brother because my half-brother, his mother is from South Asia and he would never be, he would never be seen as white, um, a white person who speaks English, American, English fluently. If all I hung out with were, were white English-speaking Americans, I would be, I could be still very much participating in this sort of inner negotiation of part of who I am and this sort of alienation of by saying, yeah, I'm just one of you. And knowing that there's something that I'm suppressing, something that I'm cutting off and that sort of inner injury, but I would also just be having that culture reinforced all the time, because those become the cultural norms, those, those become the exceptions. And if I'm also hanging out with a non-people of colour who are, who are not Indigenous, but, uh, but then especially Indigenous people who, who have analogous relationships to their place, uh, they're not the same people don't relate to, to, to this land in the same way as, as we, um, uh, markdown may relate to our mountain valleys and our coasts.Troy (00:41:30):Um, but there's some, there are some analogies, there's some, there's some, some patterns that I recognize and there's also more humour than I recognize. And I recognize what it's like to be in a group that is at home and is viewed as outsiders by the majority of the population that lives there. It's like we're sitting right here where we belong and you look at us like we're outsiders. And I see that in, in my native friends here, uh, and my native colleagues and, uh, and that's like, yeah, I, I know what that's like. I get that. That's, um, that's a shared reality, even if it's from two different places. And so, and then having other types of relationships to place other types of relationships to people and community is reinforced by the people around me, other, other ones than the sort of relationship of domination and ownership and, and alienability that I can just sell this land and buy other land and that sort of thing that makes those things less automatic. It's a way of making sure that I don't just sort of slip into, this colonizer mindset or colonized mindset.Patty(00:42:33):It goes back to some of the things that have popped up in the chat about feeling kind of disconnected because you know, their relations are so scattered. Um, yeah, I'm going to have to sit with that. That's really helpful. Thank you.Joy(00:42:53):It feels similar because, again, how many Lakota is in Toronto? Right. And so, and just being, and I mean, if we're going to pan indigenize, you know, the sense of humour, certainly, you know, something we share, you know, across the world, it's like, yeah. Colonialism, ah, right. And so we were able to laugh at our misery so well. Um, but yeah, I really, I relate to that and feel that, and it's, it's about re I mean, it's kind of veering into another topic, which is about relations and such. Right. And so, and again, going back to what Kerrington said, saying like, you know, um, my Indigenous community is also an urban community and its many communities. Right. And so I'm paraphrasing really horribly, but I can't remember the tweet, but nevertheless, right. Like, and she's like, who's someone to call that invalid because she is Mi'kmaq. And I believe she lives, she doesn't live in Ontario somewhere. I can't quite pinpoint where, but, um, yeah. So it's like relations and what keeps us, you know, um, Indigenous or Lakota or Sàmi, even when we're far fromKerry(00:43:53):I was thinking Kerry, about what you had said about controlling our image. Cause I was having conversations recently about, um, both social media and about our presence on social media. Um, because of course, we don't own these things. I mean, we're here. Like we can all share that Trump got bounced off every social media platform in existence, but another one of my native friends just got another 30-day suspension on these books. So we can all laugh about it happening to Trump, but we know that it's more likely to happen to us. You know, the, you know, the algorithms are not set up, you know, for those who live in, you know, in opposition to colonialism the things we say, like what happened with, you know, um, the missing and murdered Indigenous women and girls posts on Instagram. I don't think, I, I don't think there was any benefit to Instagram to deliberately silence those posts.Patty(00:44:48):But what I think is more likely is that there was, it hits some kind of algorithm. It didn't stop to consider the context of these posts because it's just an algorithm. And so then, because there was some commonality, it bounced all of them and that's what happens, right? Like you set up a rule and that's all these things are right. You set up a rule that affects you, you know, that's everyone equally, but it's not everyone equally. It never is who sets the rules determines. Uh, you know, and so, and when we do these things like on social media and, uh, you know, we're also in a sense performing, performing indigeneity for, for clicks and likes and views. And you know, we're performing a hype of ourselves. That's palatable to the people that are going to pay money for it. So it's a two-edged thing like, like Joy, I live on Twitter, I am very much out there.Patty (00:45:43):You know what I think about it because, you know, I've got a book coming out next year. And so I want to make sure that I have a big reach. And so then you think about that, well, how now am I not performing things that are authentic, or am I, you know, so what I'm, you know, you're kind of constantly balancing all of that stuff because it's right. It's a space that we assert ourselves in. And I think we should be there. I'm not arguing against it obviously. Um, but we also need to be careful about it. And particularly right now in COVID most of my conversations with Gary, when I'm talking about Indigenous things, I'm lately quoting social media people. If people that I know on Twitter, I am not quoting the women in my drum group because we never see each other. So my local community is becoming more and more remote and my soul. And then there's, we lose the accountability of our communities because I mean, we can Twitter mobs, we can take each other down all the time, but that's not real accountability.Patty (00:46:44):We can rail against the writer of the list all day long, but that's not real accountability. Real accountability happens in the relationships that we form in theKerry: I think you said a lot, you settled it. I like you're in my head, like what you were saying, because I too have been very much thinking about that, thinking about my image, thinking about how I am showing up on social media. I'm not a Twitter connoisseur like most of the three of you are. And I was really thinking about why, why I think  I shy a little bit away from Twitter is because I think it's so polarizing. You've got, you know, those 140 characters to speak your mind and make that point. And it's a remedy that has to, well, you hope it's riveting and captures the imagination and then it moves on.Kerry(00:47:56):And so for me, that flow getting out there means you've really got to be in that larger-than-life space and, and keeping ourselves balanced there. And that's the thing about what I believe social media has done. It is this beautiful space that allows us to be out there to get our points across. But I just got a shadowban, funnily enough, on Insta. Yes, I'm a cool kid, but the cool kid got put in jail for a minute, simply because I was doing a post that was about Black women and trying to empower them. And I, I'm still not sure what in the algorithm, didn't like what I was saying. And I know I touched controversial stuff, so there's an intimacy and sex coach. I talk about some things, but, for whatever reason, I was really careful about this particular post as I put it up and it got shadowbanned for me, what that taught me or what, I remember being sobered by was the fact that we have this platform to be able to speak our truth and our minds and, and create all of this wonderful stuff.Kerry (00:49:12):But it really can be controlled by the very fraction that we are choosing to resist. And so that in itself means we have to conform to it. And I remember wanting to stop my feet. I'm the youngest child, and I so wanted to go into temper tenure mode over this one. Um, but, but it, it was sobering in that as well. That as much as, um, we talk about wanting to resist, so I'm going to bring it back to that, that idea of resistance and being in it. I still have to conform to some degree, to show up, to be able to use this platform, to move my voice forward. And, and I find that just a real cognitive dissidence for myself, you know, I wish we owned a Twitter platform. Do you know what I mean? Because that's where true freedom lies. I almost feel like, you know, we're, we're just getting a little lone of this space and when, when whatever, and whoever is ready, it all just comes crashing down.Patty:  And then let's not talk about women, the AI, oh, go back to the list. Right. Who's going to gatekeep who gets to be a member.Joy (00:50:27):It's interesting. Right. Because you touched on two things, you touched on the rules. Right. and rules applying to everyone equally. Right. And so, and when we think about what indigeneity is, you know, the rules don't apply to everyone equally because it's like, okay, well I need to see your pedigree. And it's like, well, that doesn't happen for Black Indigenous people. Like I don't have, you know, like slavery. Right. And so, and you know, birth certificates, like so many of my family, were not allowed to have birth certificates, you know, until fairly recently, like in the last hundred years, so that's not happening. And of course, and you mentioned it before a patio, I think last week that even just proximity to Black people at a certain point meant that you were Black, whether you were or not. Right. And so a lot of Indigenous people were labelled Black.Joy(00:51:17):Right. Because I don't know if they looked at a Black person at one point or another. And so this is a thing, right. And so then we have a gatekeeping list. You have the gatekeeping Twitter, which, you know, I still am very much in love with, but nevertheless it is, you know, it is a loan space and I mean, and again, and you have people who are, you know, okay, well, I'm going to make a list off of these rules that don't affect everyone equally because we're, I'm angry about the Gwen Beneways, or I'm angry about the Michelle Lattimer's or whatever, but it's like, but then, you know, I'm also kind of racist on the side too. So, you know, and it's like, the rules don't apply. They can't possibly, like, if you're trying to find a Black person's, um, what's the word I'm looking for a family tree on ancestry,Joy(00:52:04)It's not going to happen. Like I looked, I tried for my own family. Right. And so, and a lot of it is still oral and, you know, it's interesting cause Daniel had a thread about, uh, lower this, uh, today. And so I'm like, but again, what does the law mean to different communities, right? Like for white communities, like, yes, you had an Indigenous ancestor, like, you know, 400 years ago that, you know, is that lore not right. As opposed to like, you know, a Black family, you know, and I'm speaking largely to my experience with this, um, Black American. Right. And so, you know, is it lower because that's all we had, like, was it guarded more closely? Was it, you know, held more, um, carefully, right? Because again, then you had the community connection that also how's your community, uh, accountable. That is the word I'm looking for because it was a very tight-knit community.Joy(00:52:58):And so someone would say, oh no, that wasn't your grandparent, blah, blah, blah, blah, blah. Right. And so it's really interesting to kind of look at the rules and the gatekeeping and just how they change based on, you know, your skin colour. Like it is just, and you know, these rules that were created by white people that say, you know, you are one drop Black, you are, you know, you're not Indigenous, right. Because we want to get rid of you and we want to create more of you. Right. So yeah, my mind is being bent again, but I don't know where it just took us. I'm sorry.Patty(00:53:32):You were also talking about relationships and the way certain relationships were constructed to serve the needs of, you know, the way certainly, you know, communities were split apart or concentrated in certain places and pushed aside where either, because you have family law would be different in a history where families were disconnected over and over and over again, who's holding that collective knowledge. When you, you know, when like in losing your mother where you know, her great grandmother gets, goes off with the family and then winds up getting sold for gambling debts and never even had a chance to say goodbye to a spouse or children, child that might, that may have been back, you know, on the plantation, does, oh, gambling debts, your, I guess, I guess we're selling you, like, how do you hold collective memory?Kerry: I love that because also what comes up in that is the collective memory becomes so rooted in the space of the trauma.Kerry (00:54:29):Yeah. And, um, I found after reading that book after reading Lose Your Mother, that I had this wistfulness about making the space of it, right. Because we all, most of us Black folks, um, hold out this dream of, you know, putting our feet, planting our feet, especially in Ghanian soil and, and going to the slave castles. And knowing that this might've been the last space of our ancestry. And in this book, when she counts her version of what happened in that space, you know, there were some, some holes for her, you know, some real charts came up about how, while this was the story of her coming, this was a place of where she came from. Her family's story of slavery being a slave was an erasure, of who she was. And it got me thinking Patty, and Joy and Troy, it got me thinking about my own family history.Kerry (00:55:33):And so recently I've been talking to my mother because all of my aunties and uncles, you know, of my family, especially my Antiguan family, they get a little bit older. And, um, I recognize how they have been the gatekeepers of this history. And they ensured that our legacy as a family was, was whole and real, you know, they got us together. They would tell us these stories. And as they're getting older, I'm seeing that my generation, especially with COVID, are a little more disconnected, like my cousins. And I, even though most of us were raised together. Um, you know, I'm noticing this, we're not getting together in the same way. And so one of the things that I'm playing with and realizing I'm feeling called to is, is to take some reclamation that I think one of the ways that we can offer resistance is in the reclamation of that history.Kerry(00:56:39):Um, I really want to do some, um, you know, recordings of the stories that my, my mom tells and my dad, sorry. I'm like, well, yeah, my dad too, I would love to do my Bajan side, but my dad tells get the stories of my aunties and uncles and what I thought was so interesting when I mentioned it to my mom, she said to me, you know what, Kerry that would be amazing because I don't know very much about my father, her father, my grandfather's history. They are, um, they came from Haiti and I think it was my grandfather's mother that immigrated from Haiti over to Antigua. So all this time, I thought we were originally Antiguan in that space and come to find out that it's not necessarily that I got that Haitian blood in me too. And so what would it be?Kerry(00:57:35):And I think there's, there's some real power in us being able to do that, too, to take it back as much as we can, even if it is just from that oral history, that oral history is powerful, you know, um, in losing your mother's today, uh, um, mentioned that you know, we all want that root story. I remember reading Alex Haley's roots when I was nine years old, it was one of the biggest books I ever read up until that, right. 1,030 pages, I think it is. And I remember reading that story and it was just like, for me, I was like, how did he know all of that? And that's one of the spaces that sparked my curiosity of wanting to know. And so I think there's a responsibility if we can to know that truth and to try and gather it. And that in itself is a powerful way for us to offer resistance in this space as well. Yes,Troy (00:58:39):Exactly. A thousand times. It's a, it's, um, it's a way its resistance, but it's not resistance as focused at the colonizer or the oppressor. You have to claim stories. what could be more empowering than that than reclaiming your stories. This is our modernity. Um, some years ago, I got into an argument with a senior faculty member at, uh, at, uh, at the University of Oslo. And I was just a junior faculty member at a tiny college in the Midwest of the US and he was talking about Indigenous people having, you know, so many Indigenous people haven't experienced modernity. This is our modernity is being alienated, being fragmented from.  Who, who has experienced that more than the African diaspora of being, being alienated, being, being cut off from, um, that's our modernity. And, uh, to fight that by reclaiming and by and by and by owning our own cultures.Troy (00:59:31):And it's a, it's a really important thing for me to do that because there are, it is a living language and there are people who are native speakers and when I can have conversations with them without having to go to in a region, that's going to be, you know, a really important moment for me right now. It's more than I can read what people write because I can take my time and parse it out and stuff. Yeah. But, um, but I also think that we need to, you know, our cultures are all changing too, and we need to own the things I'm, I'm working with. I've got a colleague, uh, his name is Caskey Russell he's clean cut.  And he and I are both big, big, uh, soccer football as we call it everywhere else in the world, fans working on a book on Indigenous soccer.Troy(01:00:12):And this was like, um, because, uh, it's not that the way that we do different things, you know, we, we talk, we have people teaching Indigenous literature, Indigenous novels, Indigenous films, um, uh, we, certain Indigenous cultures did have writing before colonization. We saw that I wasn't among them. We didn't have writing, uh, before, before colonization. And so it was the colonizers who taught us literacy, but we have our own literature. We have our own, our own stories and our own sensibilities. And I think we can do that within cities. We can be who we are and be doing new things to it, as long as we have those connections. And I think those stories are still out there. You've got to record those stories. You've got to keep them, and it will be not just for you because that's going to be a resource for so many people.Kerry (01:00:57):Speaking on that point. One of the things that I realized is how few stories come out of the West Indies. You know, I started kind of digging around a little bit and I think there's only one book that I know of that talks about, uh, an Antiguan family that, uh, trace back their history of one of their relatives and the, he could, and I think he had been a slave, like one of the last slaves or just out of it. And that's one book. Like I can't find very much, um, in that space. So to me, I recognize there's an opportunity, uh, for it. And, maybe there is a book or two here. We'll see, Patty: I'm talking about your book or would just be me. Okay. This has been really good. This has been really, really good. I am always so grateful for you guys when you spend time with them.Troy (01:01:52):Thank you so much for inviting me back and Joy it is a pleasure to meet you like this.Joy (01:01:58):It's nice to meet you too off of Twitter. And so I'm sure you just watched me ran like most people. SoKerry(01:02:05):Whenever I do dip, Joy you, give me joy!. I love it. Patty: One of the things I learned recently is that caribou and are the same animal, which I had no idea. I don't even remember how I learned that. Um, but it just kind of blew my mind that caribou and reindeer are the same, which makes Troy and I kind of cousins because I'm caribou clan. So that was on Twitter now, you know, see, I did not know that and right there in front of them, um, but then I saw that caribou and reindeer are the same animals. And that was the first thing I thought I was an animal that does really wellPatty (01:02:55):Up north and who come from up there learning to live with them.Patty (01:03:00):Well, it makes sense. Right? You tip the globe in different parts of the world, look related, you know, you can see it. There's no reason why the globe has to be this way. It's really neat. And when we went up to Iqaluit, um, the one fellow that asked me, he asked me if I was Ojibwe. And I said, yeah. And he says, yeah, we look alike because we are men used to kidnap your women all the time.Joy (01:03:23):There's that Indian humour,Patty (01:03:28):That was just so weird and random. But anyway, thank you guys so much. This has given me so much giving me so much to think about these episodes are always like masterclassesKerry: 'till we meet again. Cause I'm sure we will. SomehowSpeaker 1 (01:03:52):You can find Medicine for the Resistance on Facebook and the website, www.med4r. com. Don't forget to rate, share and support us by buying us a coffee at www.kofi.com/medicinefortheresistance. You can also support the podcast and so much more by going to patreon.com/payyourrent. You can follow Patty on Twitter @gindaanis and at daanis.ca.  You can follow Kerry on Twitter at @kerryoscity or follow her on FB  online@kerrysutra.com. Our theme is FEARLESS. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

Bonnetta Adeeb is the founder & president of STEAM ONWARD, Inc, a non-profit 501(c3) organization in southern Maryland, as well as the projects: Ujamaa Cooperative Farming Alliance (UCFA) and Ujamaa Seeds. UCFA is a collective of emergent and seasoned growers who cultivate heirloom seeds and grow culturally relevant plants for food, healing, and textiles. Ujamaa recognizes the need for increased diversity in farming and the seed industry, and the need to provide more opportunities and support for growers from historically oppressed and marginalized communities. To this end the UCFA is working to bridge the gap between prospective growers and seed companies. In addition, she works with the Cooperative Gardens Commission to distribute free heirloom seeds to communities in need serving 300 seed hubs nationally. January 12, saw the launch of a new Black Indigenous led project. Ujamaa Seeds is and online store cultivating and distributing culturally important seeds to increase diversity in the seed industry. Learn more about Bonnetta and her work at https://ujamaafarms.com and https://ujamaaseeds.com. About Food & Justice w/ Brenda Sanders Food & Justice w/ Brenda Sanders is a weekly online video series and podcast that tackles issues of food access, environmental justice, health disparities, dietary racism, and other topics related to food and justice. Food & Justice features 1 hr pre-recorded interviews, panel discussions and conversations with activists, thought leaders, experts and influencers working on the front lines of food, environmental and social justice movements.The program covers important and timely topics from a socially conscious, non-oppressive perspective, exploring real world solutions to pressing global challenges. Visit our website at https://www.fjpodcast.com/ to subscribe to the podcast, watch or listen to past episodes, and access our social media.Support the show

Have you ever heard the sayings “eat the fish and spit out the bones” or “don't throw the baby out with the bath water? Am I the only one who feels like they sound like some sort of secret language? These coded messages are known as euphemisms. Euphemisms are defined by Webster as a mild or indirect word or expression substituted for one considered to be too harsh or blunt when referring to something unpleasant or embarrassing. For many, conversations about end of life, health care and planning for death and dying are considered private, personal, and not to be discussed in of doctors, nurses, home health aides, funeral directors and others considered to be “mixed company” or strangers. For far too long, this has led to the misconceptions that black, indigenous and other communities of color simply are not capable of or simply do not care to preplan for end of life, health and death care needs including but not limited to funeral and burial planning. This could NOT be further from the truth. Let me explain, euphemisms derive from proverbs or parables which I like to think of as the short and sweet way of communicating vitally important messages while preserving the messages integrity and protecting privacy. Euphemisms, proverbs, and parables are often used by Black and Indigenous elders in collaboration with story telling and sharing to preserve language and culture and are as old as the Egyptian hieroglyphs. They are methods of communications preserved for sharing wisdom, information, secrets, insight, desires and serve as a form of establishing trust between the giver and receiver of their message. In this episode of The Death and Grief Talk Podcast, I speak with Zeena Regis and Elisha Hall Ph.D. in hopes of giving insight into the methods, language and sacred euphemistic language used amongst members of Black and Indigenous communities as it relates to expressing, planning for and executing desires for the inevitable. Elisa Hall Ph.D. is a Systems Thinker that fuses strategic planning, healing, and community organizing into all of his pursuits. His praxis explores how African and Indigenous values can be used as best-practice and the creation of better policies. He uses his passion of creative expression to tell the untold and share the unshared. Leveraging information and innovation across communities and continents is his life's work. He develops compassion within organizations and provide the path to deepen their diversity, equity, and inclusion. Zeena Regis currently serves as the Faith Engagement Manager at Compassion & Choices, the nation's oldest, largest and most active nonprofit working to improve care, expand options and empower everyone to chart their end-of-life journey. Zeena was selected as a 2021-2022 fellow in Collegeville Institute's Emerging Writers Mentorship Program. Her training includes a Bachelor of Arts Degree in Political Science from Agnes Scott College and a Master of Divinity from Columbia Theological Seminary. Zeena is also a playwright and her latest work, A Free Black Woman's Guide to Death & Dying, was selected for the Synchronicity Theatre's arts incubator project and premiered in May 2022. Connect with Elisha on LinkedIn https://www.linkedin.com/in/elishahall/ Connect with Zeena on LinkedIn https://www.linkedin.com/in/zeenaregis/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/deathandgrieftalk/message

The guys open the show and Chap shows his true colors to the BIPOC community (8:01). They talk Trump's return to Twitter and Family Guy's foul comment in Headlines (13:22). Pick Your Poison; have your crush be able to read your mind or have access to you internet history? And do you clean your phone after using it while taking a dump? (27:35) YungWolf is talking to a girl and she wants to be in a relationship but she wants to go to Miami. Is he wrong for not cuffing her before she goess? (37:17) A war breaks out between Jersey City and Trenton (46:23) and Chap then slips up with the Haitian, Nigerian AND gay community (48:42). Then, the guys break down the tragic murder of Tyre Nichols (58:48) plus more headlines including NYC street rats and Kanye's run in with the paparazzi. Tune in live Monday's and Thursday's from 8-10AM on Brave New Radio, available on 88.7 FM in North Jersey or at gobrave.org.

Replay of the Childfree BIPOC panel from the 2021 Virtual Childfree Conference livestream which aired on July 31, 2021.  Featuring panellists Dr. Rimiko Thomas, Raphie Wagner, Dr. Angela L. Harris, and Ashley Thaw. Moderated by LeNora Faye.    Are you interested in being a part of Childfree Media? https://childfreemedia.com/join

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

The future of Honduras begins and ends on the white sand beaches of Tela Bay on the country's northeastern coast where Garifuna, a Black Indigenous people, have resided for over two hundred years. In The Ends of Paradise: Race, Extraction, and the Struggle for Black Life in Honduras (Stanford UP, 2022), Christopher A. Loperena examines the Garifuna struggle for life and collective autonomy, and demonstrates how this struggle challenges concerted efforts by the state and multilateral institutions, such as the World Bank, to render both their lands and their culture into fungible tourism products. Using a combination of participant observation, courtroom ethnography, and archival research, Loperena reveals how purportedly inclusive tourism projects form part of a larger neoliberal, extractivist development regime, which remakes Black and Indigenous territories into frontiers of progress for the mestizo majority. The book offers a trenchant analysis of the ways Black dispossession and displacement are carried forth through the conferral of individual rights and freedoms, a prerequisite for resource exploitation under contemporary capitalism. By demanding to be accounted for on their terms, Garifuna anchor Blackness to Central America—a place where Black peoples are presumed to be nonnative inhabitants—and to collective land rights. Steeped in Loperena's long-term activist engagement with Garifuna land defenders, this book is a testament to their struggle and to the promise of "another world" in which Black and Indigenous peoples thrive. Christopher A. Loperena is Associate Professor of Anthropology at the Graduate Center, City University of New York. You can find the article discussed during this conversation, published in American Anthropologist, here. Alize Arıcan is a Society of Fellows Postdoctoral Scholar at Boston University, focusing on urban anthropology, futurity, care, and migration. Her work has been featured in Current Anthropology, City & Society, JOTSA, Radical Housing Journal, and entanglements. You can find her on Twitter @alizearican Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Thank you for listening to our podcasts over the years, or months – or if you're new to our work, welcome!After 6 years of groundwork, we're celebrating how far we've come & asking you – our community – for support. Donate to our first ever fundraiser! Your contribution supports queer, femme, Black Indigenous and People Of Color-centered multimedia productions.Our collaborations uplift liberatory ideas & strategies, and offer seedlings of possibilities & inspiration that will support us in the coming years – as we navigate climate emergencies, oppressive systems, & the ongoing effects of the pandemic – and as we seek ways to heal & take care of ourselves, our communities, and the coming generations. This is why we say our work is in service of "nourishing imaginations for our collective liberation."Listen to Cat & Nic reflect on past collaborations, and get sneak peak sound bites of what's to come!Donate now! Become a patron: https://www.patreon.com/werise Donate on PayPal: https://www.paypal.com/paypalme/weriseproduction Share our call for support with your community! https://www.weriseproduction.com/ Contact us at WeRiseProducers@gmail.com if you'd like to write a check - or - with questions or ideas.

As part of The Greene Space's First People's Week programming, Black Indigenous comedian, actor, and writer Kaili Y. Turner will present a reading of her new show "Indian Country" on Tuesday at 7 pm. Turner joins us with a preview.

On this show we explore the world of Shelterwood Collective [http://www.shelterwoodcollective.org], a Black, Indigenous, and LGBTQ-led community forest and retreat center that seeks to heal people and ecosystems through active stewardship and community engagement. Recently they took on the role of stewards for 900 acres of forest in Sonoma County, California, on Unceded Kashaya and Southern Pomo territory. Our guest is Layel Camargo, Co Founder & Co Executive Director of Shelterwood Collective. We explore what it means and why it is important to heal self and environment through land management, shaping culture change, and narrative shifting (also sought by story telling). Shelterwood Collective believes that ecosystem health can only be achieved by communities who are in deep relationship with the Earth and with one another. The work of Shelterwood Collective extends beyond the forest edge through training & programming focused on antiracism, decolonizing conservation, inspiring resilient leadership, promoting artistic expression, and community health. For the extended interview, click here: https://www.patreon.com/posts/extended-with-72808679 Layel Camargo is a non binary and trans person uses they/them pronouns . They are an indigenous descendant of the Yaqui and Yoeme tribes of the Sonoran Desert. Co founder and co executive director of Shelterwood Collective, a land stewardship project building a retreat center and artist residency. In the last 10 years they have been a champion of Zero Waste, veganism, and a cultural organizer and producer for podcasts such as 'Did We Go Too Far?' & 'Climate Woke'. In 2020 they were named on the Grist Fixers List of Climate Activists to follow. Jessica Aldridge, Co-Host and Producer of EcoJustice Radio, is an environmental educator, community organizer, and 15-year waste industry leader. She is a co-founder of SoCal 350, organizer for ReusableLA, and founded Adventures in Waste. She is a former professor of Recycling and Resource Management at Santa Monica College, and an award recipient of the international 2021 Women in Sustainability Leadership and the 2016 inaugural Waste360, 40 Under 40. More Info: Grist: https://grist.org/fix/arts-culture/2021-intersectional-future-for-the-climate-movement/ Cultural Power: https://www.culturalpower.org/stories/trail-ahead-layel-camargo/ Podcast Website: http://ecojusticeradio.org/ Podcast Blog: https://wilderutopia.com/ecojustice-radio/reclaiming-land-culture-narrative-through-black-indigenous-queer-stewardship/ Support the Podcast: https://www.patreon.com/ecojusticeradio Guest: Layel Camargo Host and Producer: Jessica Aldridge Engineer and Original Music: Blake Quake Beats Executive Producer: Jack Eidt

Abadonne Kilbride is a Black Indigenous non-binary TTRPG player, DM, writer, makeup artist, and voice actor who lives for collaborative storytelling that highlights what is unique and unusual about the human experience. They're also the Owner, Producer, Creative Director, Editor, & Head of Social Media/Community Management for Exquisite Corpse Presents, a Home for Unusual TTRPGS. Abadonne specializes in storytelling, worldbuilding, homebrew content, social media, and community management. Makenzie De Armas is an Associate Game Designer for D&D at Wizards of the Coast. Her previous credits include lead writer for The Islands of Sina Una, co-designer for MCDM's Kingdoms & Warfare, and lead designer for the ENnie Award–winning Knarl's Candy Compendium. For general inquiries or show messages, please email dragontalk@sirensound.co Dragon Talk is executively produced by Greg Tito, Shelly Mazzanoble & Wizards of The Coast. Show production by Lisa Carr & Ryan Marth of Siren Sound. Podcast recording, editing, mixing and mastering by Ryan Marth & Siren Sound.Here's your guide to when each segment begins:Show open with Greg Tito and Shelly Mazzanoble - 0:00Meet Your Monsters - 13:37Interview - 32:03Outro -1:16:55Greg Tito Twitter - twitter.com/gregtitoShelly Mazzanoble Twitter - twitter.com/shellymooAbadonne Kilbride Twitter - twitter.com/abadarlingsAbadone Kilbride IG - instagram.com/atrocitykitschMakenzie De Armas Twitter - twitter.com/MakenzieLaneDAWelcome To Dragon Talk Pre-Order - https://uipress.uiowa.edu/books/welcome-dragon-talkSpelljams - https://pocp.co/spelljamsDragon Talk Show Page - https://dnd.wizards.com/dragon-talk/podcast-hubSiren Sound - www.sirensound.coRyan Marth - bio.site/ryanmarthLisa Carr - twitter.com/yelizavetacarrLatest D&D Products - https://gtly.to/SVs8W_2f8D&D Newsletter - dnd.wizards.com/newsletterDragon + - https://dnd.wizards.com/content/dragonD&D Official Discord - https://discord.com/invite/dnd

Indigenous people make up 5 percent of the global population and steward 80 percent of the world's biodiversity, yet they aren't centered in most discussions or actions for environmental justice. An Indigenous woman and scientist, Dr. Jessica Hernandez talks about the importance of Indigenous science (and scientists) in her new book Fresh Banana Leaves: Healing Indigenous Landscapes through Indigenous Science. In this conversation, Jessica talks about the importance of Indigenous-led stewardship projects, Black-Indigenous solidarity, and shares the moving story of how she came to the book's title. SHOW NOTES: 1:51 | The difference between an interdisciplinary scientist and an Indigenous scientist 3:50 | What is Indigenous science? 5:50 | Indigenous people support 80% of the world's biodiversity 10:15 | Conservation as a Western construct and the trouble with the original concept of National Parks 12:44 | The importance of #LandBack and Indigenous-led stewardship projects 17:49 | The impact of banana plantations in Central America 22:30 | The title of the book and the personal impact of war in El Salvador DIG DEEPER: To learn more about Dr. Jessica Hernandez, visit her site https://www.jessicabhernandez.com/ Follow Jessica on Twitter: https://twitter.com/doctora_nature Buy the book: https://bookshop.org/books/fresh-banana-leaves-healing-indigenous-landscapes-through-indigenous-science ​​For more on this episode, expanded show notes, and full transcript, visit: https://realfoodmedia.org/portfolio/fresh-banana-leaves/ Join the Real Food Reads book club: https://realfoodmedia.org/programs/real-food-reads/ Become a Patreon supporter for early access to our episodes and premium content with the authors here https://www.patreon.com/realfoodmedia

Listeners will be given information about what tools and Mental Health resources websites, which are available to help (Black, Indigenous and People of Color (BIPOC), The focus and needs for this support was initially brought to the attention of the Mental Health Organization by the late Bebe Moore Campbell. Access to this information can be found by clicking the link to my Tech4boomers blog below. JULY – Mental Health Awareness Month for “Black, Indigenous, and People of Color,” (BIPOC) | tech4boomers All the best in Wellness !

Museums are offering unique Native exhibitions this summer as people are feeling more comfortable traveling and attending public events. In New Mexico, the Museum of Indian Arts & Culture is reimagining its permanent exhibit, “Here Now and Always.” And the Albuquerque Museum opened its “Traitor, Survivor, Icon: The Legacy of La Malinche” exhibit, which examines the life and influence of an Indigenous woman caught in the conflict between Spanish and Indigenous people of Mexico. The National Museum of the American Indian is featuring Black-Indigenous artists in the new exhibit “Ancestors Know Who We Are.” Shawn Spruce previews some of the brand-new Native museum exhibits with Anya Montiel (Mexican and Tohono O'odham), curator at the Smithsonian's National Museum of the American Indian; Terezita Romo, independent curator and an affiliate faculty at University of California-Davis; Manuelito Wheeler Jr. (Navajo), director of the Navajo Nation Museum; Aaron Roth, historic site staff manager for Bosque Redondo Memorial at Fort Sumner Historic Site; and Tony Chavarria (Santa Clara Pueblo), curator at the Museum of Indian Arts and Culture.

Deb Washington discusses strategies on how to recruit and retain a diverse nursing workforce of BIPOC professionals (Black, Indigenous and People of Color).

On this episode of the Getting Smart Podcast, Deion Jordan is joined by Isaiah Walker, principal at KIPP Philadelphia Prep Academy, where he manages and mentors multiple Principals in Residence.  Isaiah started his teaching career at Saint Charles Borromeo School in Harlem, teaching middle school science. He then transitioned to Newark to teach middle school English language arts at Great Oaks Charter School. Later on, Isaiah spent five years working with KIPP focusing on building teacher coaching and leadership development with KIPP NYC and KIPP School Leadership Programs. As a leader in his building and the KIPP network, Isaiah developed multiple at-risk intervention programs to address social and emotional issues for students that are being used throughout the organization and across the country. Isaiah holds a B.A. from Columbia University, has studied and received certifications from Cornell University and Harvard University and is currently studying at the University of Pennsylvania. Links:  KIPP Philadelphia The Fire Next Time Bettina Love Kim Marshall's Podcast Center for Black Educator Development - Black Men Educator Conference

Shante is a Black & Indigenous psilocybin advocate and educator. She has a background in Eastern Woodlands edible and medicinal plants as well as entheogenic plants and fungi. She combines the two studies to explore the synergistic relationships and effects of herbal medicine. Shante also serves as a DEI consultant who specializes in integrating considerations for BIPOC and working class into entheogenic medicine and psychedelic healing.   In This Episode: Shante shares her origins story from being a professional track and field athlete to being an educator and now a psilocybin advocate. Shante speaks about her Abenaki and Creole ancestry and how finding out about her indigenous roots helped her connect deeper to herself and the land.  How her curiosity for nature, plants, and the world around her has led to her becoming an herbalist. How her connection to plants and deep personal shadow work, led her to explore psilocybin and entheogenic mushrooms. Shante's personal entheogenic practice and how she creates a safe container for her personal journey. How BIPOC and other marginalized groups exist within the entheogenic space, and how to make this form of healing accessible.   The stigma and stereotype within BIPOC communities have led the industry to use entheogens versus psychedelics.  How the conversations around entheogen that celebrities are having with the public influence mainstream opinion, inclusivity, and access.  Do mushrooms have an affiliation with a lineage?  How you can begin your healing journey by microdosing. Full Show Notes: Shante Little Instagram Recommended Reading for Plant Medicine & Entheogens Psilocybin Gardens, free grow guide Intentional Microdosing: a processing + integration workbook Upcoming Event: Microdosing Summit September 2022 Laura Chung Instagram Brittany Simone Anderson Instagram The Werk Podcast Instagram The Werk Podcast Website YouTube Channel Connect with The Werk:   If you enjoyed the podcast and you feel called, please share it, and tag us! Join our book club where we can learn in the community!! Visit us at https://www.thewerkpodcast.com/bookclub for details. Subscribe, rate, and review the show wherever you get your podcasts. Your rating and review help more people discover it! Follow on Instagram @thewerkpodcast Let us know your favorite guests, lessons, or any topic requests.

  CPSolvers: Anti-Racism in Medicine Series Episode 17 – ‘Just' Births: Reproductive Justice & Black/Indigenous Maternal Health Equity Show Notes by Ayana Watkins May 31, 2022 Summary: This episode centers the roles of reproductive justice and anti-racist action in rectifying inequities faced by Black and Indigenous birthing persons. This discussion is hosted by Naomi Fields,… Read More »Episode 240: Anti-Racism in Medicine Series – Episode 17 – ‘Just' Births: Reproductive Justice & Black/Indigenous Maternal Health Equity

On this episode of the Transition, I'm joined by Yusuf Henriques, A former Army Combat Medic and Founder of IndeygeneUS AI, is a Black-Owned & Service-Disabled Veteran-Owned Small Business (SDVOSB) genomics company that's building a block-chain encrypted bio-repository of Indigenous and African genetic data for early disease prevention, detection, and drug discovery. After his twin daughters, Kayla and Keyara, were diagnosed at 14- years old with a rare, incurable, eye disease, Yusuf set out to find a cure. After getting frustrated watching his daughters jump from one medicine to the other, because their bodies didn't react well to the various medicines due to their genetic makeup, he set out on a mission to study the human genome, find a cure for his daughters,  and provide equity in healthcare for black and indigenous people across the world. Find out more about IndyGeneUS at: https://indygeneus.ai/

Angela:You I have I've had troubles with the word microaggression, I've had troubles with it for quite some time. We hear, I think I've been hearing it more and more over the last few years in particular, the last year, I've been hearing it a lot more in the workplace. And because people are trying to be woke or aware, but the reality of living it, it's not micro,Patty:right. it's not meaningless.Angela:And so when we, for me, when we talk about it as a micro thing, the parallel is that when somebody is behaving that way, it becomes a dialogue or a narrative of that person's too sensitive, or I didn't mean anything by it. So I don't know what the big deal about it is, or, well, you know, she's just bringing it up, because she's hurt. And it's not, it's not about being hurt, it's about every instance of those things that have transpired over your life for a long period of time, continuing to open a wound of a larger viewpoint that you don't belong, or there's something not quite right with you, or those, we have to contain you, as opposed to the larger picture that you're not wanted to hear. And, or you're not wanted to be a participant in that society, or that structure in within the society.And so, for me, when I've been looking at this end, a lot of my writing over the last year has been about microaggressions, because of experiencing it, and while, you know, a lot lot different areas of my life. I go back to the beginning point of erasure. So, the eraser of, of my identity. So you know, being born, being taken from my Black mother, my birthday being changed, my name being changed, and my Black mother not being allowed to take me back to Jamaica, or make arrangements for me to go to Jamaica, because realizing that it's, she's going to lose me, right?So, and then that whole erasure are going to a small community where there's no people of color. And so I think one of the biggest macro regressions you can do to transracial adoptee, is to put them in a white family and not have any mentors. And, and so in that, you know, that whole, it becomes a series of events from from earlier in your childhood, basically, from your birth, to try to unpack, and try to find a place within living in a social structure that doesn't include you. And so how do we find that?So, you know, my writing is about that, but it's also that place of moving from that place to a place of where do you find your place within all of that, so that you can actually have good mental health? Is that possible? You know, and what is the generational impact of that?When I watched my, my son growing up, and facing these horrible aggressions, as a Black Indigenous child, young man, he's not a child. He's a young man.And I was, you know, I was gonna, with all that, you know, been paying attention to and relistening to interviews from in particular Robin Maynard and Desmond Cole, and defund the police. I’ve been listening to a lot of that lately. And I was framing an essay around around the police involvement in my life, and what and the transition of that from being a young young girl in kindergarten to late teens, early 20s. And that, and that experience, and so I never really thought much about it. But I've thought more and more about it by watching my son get stopped by the police. Recently, you know, in, in his teenage years, he shared with me recently that the reason he decided to go bald, from the time he was like 14 to 20 was because he found that he got stopped less by the police. So, I thought, yeah, and it didn't help. He still got stopped a lot. As he's got a look that people quite don't know. You know what he is right? Which is really a horrible thing to say. But that's,Patty: I don't know, they don't know where he belongs,  do you belong in this neighborhood? Or do you work in this neighborhood? What do you look like, you know, do you look like the people who live here? Do you look like the people who work here? You know, do you look like the people who you know who I think are going to be dangerous here. You know? Who have no business being here.In the book Traces of History that I did that I just finished, he, he quotes a woman who's saying, you know, when we talk about dirt? Well, all we're really talking about is things out of place. Right? That's all we're really talking about, you know, you know, things are, you know, I don't particularly object to dirt, you know, being out in my yard, I don't want it, I don't want it in my living room, I'm gonna vacuum it, I'm gonna say that it's dirty, you know, or dust or, you know, any of the things that my dogs drag like they have their place.And you know, and as, you know, racially marginalized people we're dirt, we're out of place. And we know, you know, so you know, to be racially marginalized, in the colonial West, is to be forever out of place, you know, whether you're Black or Indigenous, or some combination, you're out of place, you know, you're meant to be erased, you're meant to be moved around, you're meant to be, you know, you're meant to serve, particularly, you know, serve sort of particular purposes.And, and I am increasingly using the term racially marginalized, as opposed to just racialized because when I say that somebody is racialized, I'm still centering whiteness as not being racialized. Right? And, you know, so it's more words, and it takes up more, you know, more characters on Twitter. But yeah, that's okay. But I feel like, you know, that's just something because when I, because that's what we were racially marginalized, and it's the race has pushed us to the margins and centered whiteness, but their whiteness is racialized as well to its own purpose. So that's just kind of explaining a little bit about my language.Angela:Well, I like that when you say “to its own purpose” to clarify, because I think that that's important in when we share and talk about our stories into in particular, and I'll use your term racially marginalized. And, you know, I really wanted to talk about the police stuff, because it occurred to me how early that involvement is, like, I never really thought about it.But when I was working on this essay, I was talking about, you know, when I, when I was five years old, I was pretty determined young person, which probably got me a lot of trouble with my mother. But I was very determined so. And I really liked school. I like being at school much more than I like being in my parents’ home. So I was just set to go to school, and it was a PD day or some holiday or something. So I got up. And my, you know, mind you, my parents had three kids, they adopted four Black kids, so they, you know, and I was the youngest, so they somehow missed me in that whole thing. So I got dressed, and I went to school. And I didn't even notice that there wasn't anybody else. Any kids walking to school, I was just on my own determined to get to see my kindergarten teacher because I loved her, I was absolutely in love with this teacher. So anyways, I get to the school. And there's no school, I can't get into school. And I feel that I'm locked out. Like, I feel like nobody wanted me. So I'm crying. And I'm trying to get into school, and I'm banging on the doors. And finally I decide to leave and I'm walking up the path to go back to my parents house and a police car shows up. And the police says, “Are you Angela?” And I said, “Yes.” “Your mother's looking for you.” So I get in the back of the car, and I go home.And so the idea is framed in my mind is that the police saved me they from what I'm not sure, but they saved me from something. And you know, a couple years later, my favorite bike, my parents bought me this bike and I love this bike was stolen one weekend when we were away. So when we got back from this trip, the first thing I wanted to see is if my bike was okay, so I run and get, I look for my bike and it's not there. So my parents called the police and two weeks later they find my bike. And I overhear the conversation with the police. And what they say to the to my parents is we found in somebody’s back yard, not off the Herkimer drive and and they were “known to us.” So this is a very this is a key that they were “known to us.”So years go by and I'm 12/13 years old, and I'm out playing with my friends and my parents knew where I was the police show up. And they the police knew exactly where I was. So my parents knew exactly where I was, but they called the police to come and get me to bring me home rather than getting into the car. And this is what I'm setting up and what you know, Robyn Maynard talks about in terms of the police being involved with, you know, overly involved with people that are in care, right. And my parents used the police as part of their parenting, so they the police would show up and bring me home.And it and it didn't occur to me at the time, like I was embarrassed that this wasn't happening to any my white friends. So I was the only Black kid there, I was the only person of color. And so the police would come, and they would pick me up and take me home. And every now and again, my father would joke about well, I was at the mall, well, we weren't sure if we needed to call the police to come and get you. And as we got a bit older, my mother she had, by this point, she'd gone back to school. And later, in probably 48-ish, she went back to school, got her grade 12 became a social worker, and became very involved the police because she, part of her work was investigating social welfare fraud at the time.So she continued to use the police to parent her Black children. So, every time I use the phone, there was a card by the phone, it was taped to the wall that had inspector so and so's name. And it got to the point where I stopped using that phone, I wouldn’t go downstairs and use the phone because I always saw that I move out of the house when I was 16. I'm on my own, I get into some trouble. Not bad trouble. But I get into some trouble. I was drunk and I broke somebody’s door and you know, stupid teen stuff. But this person where I'm staying called the police, because I broke the door rather than have a conversation with me. She called the police. And so the first thing that police said to her, “Oh, we know Angela Gray, she's known to us.” And this person tells me that and I'm thinking how am I known to them. I've never been arrested. I've never shoplifted not at that time. But by that point, like I'd never been arrested. You know, the only involvement that they had with me was because of my parents’ use of them to help parent.And so we carry, you know, I've carried this idea of the police as being the savior. And by that point, by the time I was 16, I was petrified of the police, to the point where if I saw a police car drive by, I would duck and hide. And I did that pretty much up until my son was born. And then I had to just sort of get over that because I needed to use the police. And in the end, they actually really helped me. But that feeling still hasn't gone away. And that feeling is still in that involvement is still in my life today, even though they're not tracking me down they’re tracking my son.You know, he was out for we thought that this had stopped and earlier in the year us out for dinner with his girlfriend. And the police saw his girlfriend and then saw him outside of the restaurant came into the restaurant and ask them for ID and pull their computer up, set it up on the bar and searched to see if he had, probably if he had any priors, in front of everybody in this restaurant when he was trying to have a nice dinner.And there's a few things that came to mind here for me is nobody said anything. Not even the waiter or the manager, nobody said anything. And he came into the bathroom and called me. And he was so distraught by it, that he thought he was disturbing me, his mother who loves him the most in the world. He apologized to me for calling me about a really horrific situation.And so I bring that up in that this is the programming that happens with this stuff, and puts us at outside of society thinking that there's something wrong with us.  We’re not quite right, these thoughts. I had this dialogue with my therapist a couple weeks ago, because I'm dealing with some of this in in a couple areas of my life dealing with these significant microaggressions and trying to unpack them to find my voice in them so that I can stand up for myself and not be taking it on. And so what comes up for me though, is that there's still that little voice that there's something not quite right. There's something kind of off about me. And I have to correct myself and say, we need to unpack the larger society, the colonialism, all of that stuff that is not quite right.And how do we come back to ourselves and continue to unpack that so that it's not taking up our entire weekend? I was dealing with a board member from a volunteer organization all weekend because I called her out on her microaggression towards me. And what I was met with was some horrible, horrific emails.Patty: They always say, I'm not racist, I'm not racist.Angela:And you're insulting me that you're calling me out on poor behavior, and you're just sensitive. Right? And other people will chime in and say, well, Angela, I understand that you're hurt. And I'm, no, no, no, I am not hurt. This is not about hurt. The issue is much deeper than this. And I'm not going to do it in an email dialog. But if you want to talk to me about it, I will talk to you. Right. And these are the things that we have to keep unpacking and correcting and living our lives and then eat this thing. What's the point? Why am I doing this?Patty: Yeah, yeah, it's exactly what and then when you talk about the police, you know, being known to police, you know, 16 years of child welfare, that's got consequences. Right, like you call, you know, like, you know, like, you get a police report about something, because in some neighborhoods, people are just in each other's business all the time. And so they're calling the police, because they can't parent, they can't problem solve. So they call on the police all the time, because, you know, they can't find their, you know, you know, they go get their kid, or, you know, they're having a dispute with a neighbor or something. And then if there's children within eyesight of a cop, those they send that report into child welfare.And then, and then that phrase, they're known to us, they're known to us. And it could be completely benign, like what you're describing, it's parents that are using the police to parent their child, or because you can't, or because your neighbor can't problem solve and calls the police on you all the time. Right. And yet, that little phrase, they're known to us, they're known to us. And that gets interpreted a very particular way in child welfare.  Now try it now try to get rid of this, now try to get rid of the social worker, something, something must Something must be going on, something must be going on. We don't know what it is yet, but we're going to find out, something must be going on.And that's, you know, when you know what you even say, you know, you've got a, you know, you got help, you know, the one time that you, you know, you needed them, and they were helpful to you. And I know, you know, Kerry and I had had a good experience, you know, you know, in our working relationship, but wouldn't it be nice if they were non carceral systems where people could get that kind of support. Just because just because we got a little bit of help here and there from the systems, that's how they suck us in. That doesn't legitimize them.Kerry: It's so interesting, like, I've just been really listening to you, Angela, and your story. And first, I just want to mention and witness you, as you've moved through the process. You know, I'm, I feel it very deeply, because your story, you know, has been very similar. There are some tendrils that make a lot of sense, in my own experiences with having to deal with the police as well. And I know that it's just that commonality, that space of being Black and dealing with, you know, officers, and that system is a factor, it's just what we have to do as people of color to grapple with the space.I know even till this day, and I like you had have like this very conflicted relationship with the, with police, because literally, they they have saved my life when I was in a very detrimental situation. I however, it took, I had to go 20 times before I got it there. There was a lot of disregard in some of it. But when I finally got it, it came through and it won for me. So I have this conflicted space, but I also and even now, when a police officer drives past me, I flinch. It is I am still dealing with some of the residual because as I've had that positive experience, I've also had some very negative ones where you know, the neighborhood I live in presently presently. Is is all white. There's myself and another family, there's probably a subdivision about 500 houses, there's another family, there's an I just found out one moved in. So there's three of us out of about 500 houses.And we used to very often notice officers just driving by, sitting at the end of our line that was involved in the system and had some things going on. But since that cleared up, and it's been about a year, now, I've noticed that there's no more officers anywhere in the vicinity of where I live, whereas about at least three times a week, one would sit somewhere, and we're a very quiet crescent, it's a very quiet little crescent, cul de sac, it doesn't make any sense that they would be here on the regular, you know, so, um, you know, those experiences are, are really hard. And I could tell there's, there's so many I lived, I have our came from a family where we had five young men, teenagers, and it would be without fail. One of those young men, and my husband, somebody would be stopped by the police at least once a week and asked for IDAngela:and, and that whole thing, right? Like that, that whole space of public humiliation to be stopped outside of your house to be, you know, and it crosses over from, you know, that sort of involvement, but from the police and the, the taking on of the role in say retail, right? So it wasn't very long ago is about three or four years ago, I was walking into a store. On my way home from work, I was walking home, and I thought, oh, that place has some funky shirts. I think I go in there. And I was outside looking on the rack. And the store owner came out. And he looked at me and he says, Yeah, I don't think we have anything in the store that fits you.Kerry: You know, I had an experience in one of our local stores recently, my daughter and I, this was before the for this last lockdown. We were in a drugstore. That's what I'll say, in our region. And we were by the makeup section, looking for a lipstick I think it was and we got the exact same response. I was looking for our particular red. And they were like, Yeah, we don't have it. But then when I looked around, I was like, it's right there. And they were like, No, we don't, we don't have it. And I was like, but it's right there. That's exactly the color I looked it up before it got here. And she was like no, because it had to be they had it behind the case. And she was like, No, that's not it. Sorry. And because I was like, I'm gonna leave this to Jesus moment, I was having to leave it to Jesus moment. Instead of instead of, you know, I just I just decided I was going to leave the store.But that is the reality of some of how we have to exist. And in fact, there's another one more story before we we can you know, move on. I have I mentioned to you that there's another family that moved into this area. And she she bought a house on the street. That's pretty it's really a private kind of section of this subdivision. And you know, the houses were this neighborhoods about 30 years old, most people don't move so she just recently purchased and you know what have stood out like, you know, she's new. She was bought, bought her groceries, opening her front door trying to get in and a car drove past her and slowed down, took a big old look then sped off and sped away. within about five minutes. She was taking the her you know, stuff out she has three kids so you know you're gonna have a whole pile of stuff. within about five minutes. Two officers pulled up at the front door and said they had had a report of somebody breaking into this house.Angela:*sighs*Patty: Right. So nice to feel welcome and safe.Angela:In 2021,Kerry: and I think, you know, when we speak about these incidences, we're recognizing that there there's been some sort of shift, I think, you know, some people have that felt really brazen, in the realm of watching what has happened in the United States, and when Trump was in power, I almost think that there was like a refueling of this space, where, you know, people thought they can be bright and outright with with some of this racist dialogue,Patty: For sure, he normalized it and empower them. And I admit, I had there was a woman on Facebook I was engaging with, she had made a comment that, you know, it was so easy to, you know, she'd give this to Trump, you know, having it out in the open, where we could see, we could see the ugly racism. And I was trying to get her to understand that one if she had just been listening to Black and Indigenous people all along, right. None of this is new. You know, Standing Rock and Ferguson, I never tire of reminding people Standing Rock and Ferguson happened on Obama's watch, having a Black man in the White House, did not save Black people did not save Indigenous people having Deb Haaland, she might be a great pick, but having her as the head of the Minister of the Interior, whatever they are, will not save the Indians. Right. She's not even the first Ely Parker was right first. Curtis came after him, he was a vice president. So she's not the first and but you know, these things, you know, these, these things don't save us.And yet, you know, she didn't, she didn't get what I was trying to tell her is that having it out, and normalized and empowered, is killing us. People are literally dying. Because as you said, Kerry, these white supremacist feel empowered, they can act on it, they think, you know, they don't have they don't have to be in secret anymore. I like them better when they were secret, and not burning s**t down and shooting everybody. Please go back underground and keep your s**t to yourself. I know you're there. I know, you're there. The racisms still happen. The police are still who they are. The systems are still in place. But I like you better when you're quiet. And you're not in my space.Kerry: This is not doing us a favor. When you're working in that kind of stealth, you understood that there was maybe a semblance of a chance for a consequence. But when you are just bracing with your stuff, that tells us that we have now stepped up into a level. Now, when you're outright like that, there, there is that sense of of knowing that we I've for me, we've crossed that boundary, you know, where we got to really almost level up now. Because the reality of the truth is, if you're if you can feel so bright with yourself, then that means that there's an inference that the system is working on a level that is keeping us you know, having to be directly in this confrontation.And yeah, and I'm I'm recognizing though I'm enjoying some of the dialogues. I was looking up I've been watching a young woman, Kim Foster, from For Harriet, she's she's a YouTube, a young woman, brilliant, brilliant young woman. She talks quite a bit about pop culture, but she's a feminist. And she's a Black feminist. And she is very much about dissecting these kinds of issues. And she had on and did an incredible talk about restorative justice, with I'm just looking it up but she had this incredible talk. And what they were talking about is completely pulling down and decriminalized, not just decriminalizing, but abolishing the system and what it could potentially look like when we you know, replace it or, you know, whatever that realm would be knowing that you know, going in with the understanding and the knowing that it's kind of a trial and error space, you know what I mean that you we may have to try many things before we could reconstruct or create something that is going to value and create real sense of justice.Because what what was mentioned in it, and I thought it was powerful is that she was saying that, you know, for many people, especially they were talking in particular about using it in domestic or intimate partner violence. And that's something that's near and dear to my heart. But what she was speaking about is that for most people, sometimes you get that sense that feeling of completeness, when you, you know, your your partner has been punished, and it's punitive. But a lot of the time, in those kinds of systems, you still come out, even if your partner goes through it, without that sense of feeling completed, that you really have had justice served. And what I thought was so brilliant about that conversation was what she was interested in, the lawyer that she was speaking to, was interested in creating a space that was based upon what the want of the person who had had the injustice done to them, what would be their idea of justice, you know, for some, it may be, you know, you lock them up for 50 years, and, and that be one end of it. But for others, it might be the apology and writing the right. Do you know what I'm saying, um, maybe it's you paying for my counseling that I may need, because you've caused me this harm. Maybe it would be, you know, paying these damages. But what I thought was so wonderful was that it gave the options, the idea of really going with who, and what my desires and wants would be, after I've been through a space like that, versus it being, you know, a system that throws everybody in and may, you know, not deal with the needs at all, in fact, or create huger chasms for people who are going through those spaces.And we know that, you know, like, especially in a space like domestic violence, a lot of the times an officer is probably not necessarily the first point of contact, or are the best point of contact, right? Wouldn't it be great to have somebody who has the training, understand what is happening, because we know, for many people, you don't leave on that first try or those first incidences, and dealing with the whole scope of what happens when we're moving through a situation that can be so layered in the way that we look at it?You know, I just, I just when we talk about this conversation, of being, because to me, we're talking macro aggressions. And a lot of the ways you're right, the micro and the macro pulled together, what what is not, I think, often address is the deep layers of ongoing trauma that these exposures cause us. You know, it is it's ongoing, it's, it's, it's just like a, you know, it's like the, the this heavy load that sits on our shoulders in every moment, I never know, like, the other day, an officer pulled up behind me. And I remember just doing this my instant sense, and everything's good. I'm not worried. But until he went around me, I'm like, ooh. And it shouldn't, I shouldn't have to have those sensations. And that's still after having a positive look.But I remember the 20 times that I'm, you know, my 12 year old, got pulled over over the space of five years. You know, like, I remember those incidences, I remember having to take the the numbers and the badge names down of all of these different officers when they were approaching us. I remember an officer, like we were in the middle of an emergency situation, and trying to defuse it amongst our own, amongst a group of Black kids and my husband getting hauled down and put in on the ground, even though he was the one that was being able to mitigate the situation. But you know, the colors all the same. And it's, it's those experiences that have left that imprint in the space of this. And I just really think there has to be a better way that we can engage and create different spaces for this. I'm all for abolition, like abolish, abolition. abolishing police and and that system, it doesn't serve us in the best way? And what would it be to allocate these funds into, you know, the work and the trauma work, especially amongst our communities that have been marginalized, we so don't get access to some of those resources that would help us go through and create the healing that we still need.Patty: And that's that that's actually one of the big critiques about restorative justice work, is when you put it back on the victim to say, okay, you know, you, you know, what do you want? What do you need, what you're getting what you're what you're getting from them as a trauma response. You're getting your get your, and you're making it there, you're making everyone's healing the victims responsibility, particularly in domestic violence cases. But in any case, where you've been wronged when now, you know, so there's other model models out there where somebody takes responsibility for the wrong door. And the purpose then is healing. So the person who's taken responsibility for the wrongdoer is basically working with that person. And when they come together, it's basically How's everybody's healing going? Are we there? Do we still need more time? Do you feel safe? What do you need to feel safe? You know, and, and, you know, and then those people are the ones that are saying, okay, you know, what this, he's, he's still got a lot of work to do, she still got a lot of work to do, we're not there yet. And so there's space for the victim to talk about what they need and how they need to feel safe. But the ultimate, you know, the, the ultimate burden of restoration or healing is on that other person and whoever is responsible for them. Because it is a trauma response, we've dealt with a lot. We've dealt with a lot, particularly when we get to that place. And so I'm not opposed to restorative justice work. But there's just been a lot of critique around that model of putting it all on putting it all on the victim.Kerry: Well, I believe that a part of that discussion, and I love that we can have that conversation, because I think it's very individualized. And I think that the the idea that one model fits all, is it a part of where this fails? For me, you know, what I mean? Where the system has failed, is that my response and even how I'm going to show up in my trauma may not be the same as somebody else. Right. So I think that, you know, there's a lot to flesh out. I think that it would be, as we said, that idea of recognizing that there isn't going to be a one necessarily a one sock fits all. But But I love the idea of having those conversations, and figuring out what will work what what, you know, what,Patty: what does, what does this situation need? What are the harms that have been done and what does this situation need?Kerry: There are some cases where absolutely, you know, like, I'm not speaking personally, but I was very glad that some people got locked up around my space, I was very glad it was needed, you know. And, and that was justice for me. But I could also see how, for some of it, there, we there, there could have been more, right. And I and I just wish that those opportunities, these dialogues were available in those spaces. And I'm very encouraged that no matter what the you know, we come up with, we're starting to talk about it, we're starting to offer new ways of coming up with something that's just different than a system that we know, feeds very deeply into a capitalist agenda of, you know, putting people in jail so that they can create goods and commodities, we at least we're starting to have those conversations. Now how that's serving us in the interim. Um, you know, that's, that's still the work in progress, I guess.Angela:I think that, you know, from one of the things that I continue to go back to, in particular, when I was going through the police legal stuff around my adoptive family, in particular, my job for parents, is that and we, I grew up believing that the legal system was a justice system. And until we as, as a community as a people can reconcile that, if we need it will make space to have those deeper conversations about what it could be. But we're not living in that world we're living in a legal system that doesn't create justice. So we need to stop thinking that that's what his purposes I don't think that that for me, I don't think that that's what the purpose is for that system.So to talk about changing something, the conversation has to be a the broader conversations, and almost maybe from a from philosophy, philosophy perspective around really what justice and democracy is, what is it? Because we're not, we're not living that. And we're certainly not living it as it was construed, you know, from our Greek and Italian philosophers. And I just go back there because I have an interest in philosophy, I think we can have some greater discussions around democracy. And there's actually a really great the National Film Board put out a really good documentary called what is what is democracy. And it goes through everything that we're talking about in terms of our legal system and our prison system. And, and, you know, where is the space for the victim to have a conversation, a meet, and I don't know what that could be. Because I can sit down and say, there's no way that I could have a conversation with my adoptive parents, even though at one time I wanted that, because until somebody is able to recognize the harm that they've done to another, we can't have these conversations. And so what do we do in the interim? I do think that money should be taken away from the police and put into community resources that just makes sense, like this just not make sense like to havePatty: How does that not make sense. It makes sense to everybody except police and people who want to keep their neighborhoods white. Those are the only people that it makes sense to, or that it doesn't that they want the police to keep having money.Angela:Right. But I do in terms of the micro aggressions and the macro aggressions when I was talking to a lawyer recently, who she's not she's my friend, she's a good friend. And she sometimes we have these discussions she's bring brings in it from a lawyer, and and somewhat of a justice perspective, cuz she's a human rights lawyer. But one of the things she was talking to me about in a situation that I then I'm currently struggling with and working through is what, when this all gets sorted out? What's going to be given to you like, are they going to provide you with some extra counseling? Are they going to, you know, pay for some days off? Like, what are they going to give to you for having to experience a situation for the last 20 months.And I think that in these systems, what I'm learning is that it's hard to voice those things. When I watch my son, you know, you should do something about this. And he's like, it's wrong. So I'm not going to go up against the police. What do you think they're going to do the next time when they look at me in the system? And know? And fair enough, right? And when we have these systems, how do we voice our concerns in a way that doesn't continue to diminish and dismiss us in terms of, I'm not hurt? This is just not just? Can we can we change the dialogue around what the impact is that every time you get stung by that micro aggression be? It opens up that wound and continues and continues? And then you're 30 years later? And you're still dealing with the police that fucked you up when you're 14, right?And so it is when can we have those greater discussions around justice and ended up democracy and inclusion from a macro level distinguishing against that, that does not those discussions does not fit into a capitalist market. It doesn't, because it's a it's some, the commodity of information shifts when we're talking about capitalism. So the information that we are processing and giving and discussing in that model isn't going to work for us. And I don't know what it is, I spent a week in February, listening to Black Buddhists Summit out of the states. So these are Black people that practice Black people that practice Buddhism, because they found within the Buddhist sect that there is there's issues around inclusion. And one of the one of the speakers that I really, really liked was when he was talking about the impact of microaggressions on a larger level, is that we as Black people, as people of color, need to find our ways to step back from that, knowing ourselves like so and he was encouraging Black people themselves to go to other countries to be around Black people to see that it's different there as opposed to what it is in the States.Patty: Well, that your experience in Jamaica.Angela:Exactly, exactly. And one of the things that a friend of mine, my hairdresser said to me, before I went, he said, you're going to find a deeper strength within yourself, you're going to feel more empowered, you're going to feel more empowered to get out there and do. And somehow he's right. Like, I feel like, I don't feel as much of that there's something off with me feeling that you just kind of carry around on your shoulder, not not wanting to look at it, but knowing that it's there. It's not, it's not that I'm off. It's this community that I'm living in the society that I'm living, that's kind of off.Kerry: I love that. You know, it was interesting. You mentioned Patty, earlier when Obama got in, I remember speaking with some,Patty: Yay we’re in a post racial world! The racisms are over!Kerry: That whole idea that, above all, there's no more racism. And and that was kind of a conversation I was having with some of my American friends. Right. And I was, we were kind of, you know, yay, celebrating. But, um, for me, and I remember my husband and I to we were like, Yeah, this is great. And it's, it was so monumental for them, but for myself and for and for my husband, we come from Antigua, and Barbados, right? Where there have been Black Prime Ministers all day, every day. You know what I mean, so the experience of this was monumental. And of course, it was amazing, you know, for whatever it was worth or wasn't worth, you know, whatever. But that that piece of, of what you were saying, Angela really resonates with me in that regard, because they're, each community has the experience of, you know, in the diaspora of what it is to be in our Blackness. I know when I go to Antigua, everybody looks like me and then some, the shopkeepers are all Black, you know, if you had a white teacher, something was weird. Whereas in our experience, if you had a Black teacher, something was weird.Patty: I don't think I ever had a Black teacher. I can't. I think in college, in college, I had one Black teacher in college, and, you know, university, it was at Niagara University. So that would have been my third year I, but I didn't think of a Black teacher in high school. I know there wasn't one in elementary school. I can't think of one in high school. I don't think I had one when I was in college. But even but even just, you know, to continue dragging the Obama years, the movie Get Out. Right? Well, you know, when you had said, you know, we're talking about Obama's election and the movie Get Out where he says I would have voted for Obama a third time if I like that movie was written during the Obama administration. That's when Peele was thinking about it and writing about it, so he's not, it's not about Trump level racists it’s about white liberals. The people think they're the good guys.Kerry: That Trumps nowPatty: That’s who he is skewering in that movie and nobody gets it they all think that they're not like that. You can vote for Obama as many times as you like. You can have one you know you can have brunch with your Black friends.  Racists always have Black friends, it blows my mind it's always the same one I think there might be two of you out there that are friends with all this white foolishnessAngela:Oh, it's when your white friends tell you sincerely you know Angela I don't see colour, and I love this person I do I see her good and I and that's where I have to go always is actually you know I just don't see your color I don't understand and I just and and I you know after the third time hearing that I just said okay, look, look, if you don't see my color, then clearly you don't see me, you don't see my experience. You didn't hear it when I told you about the guy giving the monkey sounds when I was crossing the street. You didn't hear it when I was told that that you know stop going into a store. Clearly you don't hear those things. But those are my reality. So if you can't share my reality on some leve,l at least have some empathy for it. We can't be friendsKerry: like stop the erasure. I love that.Angela:It's it's the erasure and that's that's that is the that is the that is not micro that is macro. That is to to not consider that, you know, your heritage, whatever that like, I have enough struggle not knowing my heritage. I don't need somebody else putting that s**t on me. Whether you love me or not, like, you know. So God love them but man, f**k off?Patty: Well, yeah, I mean, we navigate these things in our relationships and in our friendships, and then when we try to bring them up, then we're dealing with the tears and the anger. And the you're always on me. And why do you say this? And then, you know, I didn't mean it that way. And it's like, well, could this not be about you for 30 seconds.Kerry: White, to deal with that space of white fragility is almost as exhausting as the actual micro aggression. But yeah, it is work. That, you know, that's that, you know, for me is the question. Do you find Angela, that you pick your battles? Do you pick your battles with this? Do you find that Patty?Angela:I do.Patty: Oh, for sure. For sure. There's so many people that I don't bring it, I don't bring it up to and really for anybody. If what if we do bring it up to you? That is such a gift that is such a gift, I mean, it is it, we're demonstrating trust, we're demonstrating the belief that you want to do better, we're making an investment in this relationship. Because we're not bringing it up. I mean, you're doing it, I can promise you, you're doing it. And if we don't bring it up, then you know, if we're not having these conversations with you, that reveals a lack of trust and a lack of investment in the relationship. So if we do bring it up, put yourself aside for 30 seconds, listen to what we're saying, listen to the fact that we're saying we believe that you can do that better, we believe in you, you just need to listen.Angela:Right? And thank you, because that is so true. And it is tiring. And, you know, with, you know, I been in a book club for 15 years, and there's two people of color in the book club. And I decided, ironically, in Black history month that I'm going to take a take a break. And it's not because the women aren't lovely women. And it's not because we haven't had some of these conversations over the years. It's the ongoing issue around primarily reading works from white writers. You know, and when you look at that, in the whole scheme of things in terms of our lives, like I didn't grow up with having,  Patty, I'm, you know, we none of us grew up in Canada, having people of our culture reflected in our materials, right. And so, I've been reading this really, it's, I'm reading it very slowly. But it's a great book, and it's by David Mura. It's around craft, narrative craft, writing around race and identity(A Stranger’s Journey: Race, Identity, and Narrative Craft in Writing).And so he talks about how, you know, when we're reading, and unless it's a Black person, Indigenous person, an Asian person that's actually identified in the story, the assumption is the person's white, the story is what always, and I've known that, but when you're actually reading it, and going holy, and not swearing, and then I put the book down, and I have to go in and just process that for a minute as a small but what does that mean, and the whole context of your life is that since you were young, that's what it's always been. And so that, you know, the micro bits of Indigenous history, true Indigenous history, I'm on the third time doing this course around cultural, Indigenous cultural safety, third time, because every time I learned something new, and I cry, because of the parallels in terms of what you know, that's my son's history, that's his father's history. And, and then there's my history, that's erased as well. It's that's the biggest those micro, macro aggressions, so I had to lead this group so that I can take space to focus on Black and Indigenous writers in Canada. I'm taking the next year. And that's all I'm reading.Patty: Hmm. The thing that I really got out of the history was in Native studies, there's gaps where Black people should be in Black Studies, there's gaps where the Native people should be. Yeah. And so we need to put these histories together and have these conversations together. Because like I said, at the beginning, because and I know, you know, we're just kind of wrapping up. Black and Indigenous are useful categories in terms of talking about race, but they're not mutually exclusive.Angela: Yes.Patty:They're not discrete categories where everybody is either one or the other. There ends of a continuum. And there's lots and lots and lots. Yeah, so useful categories to think about, but not discrete categories, not mutually exclusive.Kerry: I am chomping at the bit to get in. But right now, unfortunately, my focus is to be on all kinds of sex books. But once *laughter*Angela:I might jump ship, I might jump ship.Patty: I'm sure Black and Indigenous have sex.Kerry: So I love to hear how you are managing to bring this infusion. And it's so fitting for this conversation. Because, like, as we as we were talking about, those are the spaces to which we can heal, when we pull those kinds of panels together, when we start to, you know, mesh, any mesh the histories in such a lavish and luscious way and bringing a fullness to the experience and stories of us. I think that that's powerful, and offering up this place for us to finally start the process of moving through this.And Angela, I just want to thank you for coming on for just giving us such a beautiful piece of yourself. And your story, as usual, you always do that. And and in just bringing a light to how we're all affected in this space. I appreciate you so much for that.Angela:I appreciate you guys for the openness and just to have this space, right, like, you know, Kerry, and I talk a bit outside of here, which I'm grateful for. But I'm finding, you know, so many years of having the absence of people of color in my life that I'm wanting and gravitating more and more to that because I think we all need that understanding and that place where we can feel that we can be real. And it's it's taxing not to be able to be real. And I find that my circles as I get older are becoming smaller, because you know, it we have to heal from the daily day. Right. You know, we deal with this in our workplaces, as you've talked about Patty and I made a may or may not have alluded to, you know, in our volunteer circles in our relationships, it's it's hard work. It's hard work. And to find that space of being still.Patty: I thank you so much, Angela. I'm always so happy when you guys …Angela:you know the we were aligned. We were aligned together and ungrateful to I get so excited. I get nervous and then I get excited.Kerry: But we're fine, not you.Patty: We have good conversation for call girl so we will link up Okay, all right.Kerry: Bye bye. Have a great night guys. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

This episode covers Children of Blood and Bone by Tomi Adeyemi. We talk about race, allyship, systemic oppression, sibling & friend relationships, and power (both the magical and the societal kind). CW: extreme violence against people of color *Disclaimer! This episode was recorded in early 2020 and much has happened in this country and this world since then. Our conversation might be a little dated, but this book is more important than ever. Though we are imperfect and still learning, we (Jenny and Shelby) stand in solidarity with Black Indigenous people of color and are committed to antiracism. If you would like to do the same, you can start with a donation to any of the following organizations: The Loveland Foundation: https://www.flipcause.com/secure/cause_pdetails/NzU4MzM= Campaign Zero: https://www.campaignzero.org/#vision The Bail Project: https://bailproject.org/ Know Your Rights Camp: https://www.knowyourrightscamp.com/ Communities United Against Police Brutality: https://www.cuapb.org/what_we_do National Bail Out: https://secure.actblue.com/donate/freeblackmamas2020

In today's episode, guest host Yaa Boayke and Dietitian Boss instructor. She holds a B.S. in Communication from Northwestern University, is a certified personal trainer, and a nutrition and dietetics certificate candidate. Yaa has spent the last ten years as a wellness entrepreneur in various roles; in-home personal trainer, group fitness instructor, resting metabolic rate practitioner, body fat testing practitioner and wellness coach at a therapeutic wellness facility. Though her job titles have varied over the years, her mission remains the same, to help people lose weight by teaching them calorie counting. Today Yaa talks about a very important topic, which is exclusivity of black, indigenous and people of color in the weight loss and wellness space on social media. Guest Resources: Connect with Yaa on Instagram: @couples.nutritionist Connect with Libby: Instagram: @libbyrothschild | @dietitianboss YouTube: Dietitian Boss Are you ready to get support? Team Dietitian Boss offers support to help you start, grow and scale your private practice. Book a call to learn more about what options we offer to help you based on your stage of business. Want to learn how to create passive income? Download our free 5 steps guide here. Download our free guide Freebie 1st hire. Download our free guide Start your private practice. Download our free guide Quit your clinical job. Want to hear client success stories? Review here.

Hello, Coven! How is your winter going? We're excited to bring you a new episode discussing Deathless Divide by Justina Ireland and finishing up the Dread Nation series. If you need a recap of what in the first book, you can check out our episode about Dread Nation! Please consider taking our supporter survey! It should require only 5-10 minutes and it will help us get to know our audience and get your feedback about the content we create. http://bit.ly/LibraryCovenSurvey This episode features some animals trying to make themselves heard in the episode. Sorry not sorry. Now on to the notes! Racist history of gynecology from Wear Your Voice  Anti-Blackness in Asian communities Treatment of Black Indigenous folks like Rebecca Roanhorse An Indigenous Peoples' History of the United States The Red Nation podcast A Different Mirror for Young People Glossary regarding ableism in language A Few Red Drops Little Monsters movie Transcript to come Spring 2021 As always, we'd love to be in discussion with you, magical folx. Post or tweet about the show using #criticallyreading or #thelibrarycoven. Let us know what you think of the episode, anything we missed, or anything else you want us to know by dropping a line in the comments or reaching out to us on twitter or Instagram (@thelibrarycoven), or via email (thelibraycoven@gmail.com). You can also check out the show notes on our website, thelibrarycoven.com. We really appreciate ratings and reviews on iTunes, Google Podcasts, Spotify, or any other platforms. Help us share the magic by spreading the word about the podcast! Please support our labor by leaving us a one-time tip on Ko-fi or purchasing books from our Bookshop! Even better yet, become a monthly patron via Patreon and you can unlock a bunch of exclusive perks like access to our community of reader-listeners on Discord. The podcast theme song is “Unermerry Academy of Magics” by Augustin C from the album “Fantasy Music”, which you can download on FreeMusicArchive.com. The Library Coven is recorded and produced on stolen indigenous land: Arapahoe, Cheyenne, and Ute (Kelly) and Chickasha, Kaskaskia, Kickapoo, Mascoutin, Miami, Mesquaki, Odawa, Ojibwe, Peankashaw, Peoria, Potawatomi, Sauk, and Wea (Jessie) #LandBack. You can support Indigenous communities by donating to Mitakuye Foundation, Native Women's Wilderness, or the Navajo Water Project. These suggested places came from @lilnativeboy. 

What was agriculture like in this country prior to Columbus? In the fifth and final episode under the theme “Climate Change + COVID-19 + Communities of Color” Lezli is joined by Leonard Diggs, the Director of Operations at Pie Ranch Farm and Dr. Michael Kotutwa Johnson, registered member of the Hopi tribe; and a Research Associate at the Native American Agriculture Fund they discuss why COVID-19 elucidated why long food supply chains are problematic and how they contribute to the climate change crisis. They discuss regenerative agriculture, a method first described by Dr. George Washington Carver, Hopi farming practices and how these heritage farming methods with a focus on supporting local and regional farmers can help combat the climate change crisis and society's ability to sustainably feed ourselves. EPISODE TRANSCRIPT AVAILABLE ON OUR WEBSITE FOR OUR DEAF AND HARD OF HEARING FAMILY Native American Agriculture Fund @nativeagfund Pie Ranch Farm @pieranch Relevant and Recommended Reads From Apples to Popcorn, Climate Change Alternating the Foods  Dumped Milk, Smashed Eggs, Plowed Vegetables: Food Waste of The Pandemic New UN report on agroecology for climate, food security and human rights CALL TO ACTION Write a letter to your senators, local congressperson and those running for office asking them what their local food policy entails and how does it support local and regional farmers  Let your senators and local congresspersons know that you would like regional seed banks to be run by local and regional farmers Let your senators and local congresspersons know that cheese funded by the USDA through the WIC program should be provided by local and regional dairy farmers Breonna Taylor Was Killed In Her Home on March 13, 2020 by Louisville Police Officers Sgt. Jon Mattingly, Myles Cosgrove, and Brett Hankison. The Officers Have Yet To Be Arrested. Here are some of the ways you can help. Sign the official petition calling for justice in Breonna Taylor's case. It only takes a minute Donate directly to Breonna's Family using the GoFundMe Link Flood social media with the hashtag #JusticeforBre  Donate to the Louisville Community Bail Fund to support protestors on the ground

In this episode, Kayla Webber and Paige Grant interview Denise Baldwin, from Ontario, to discuss her experiences of being a Black-Indigenous woman in Canada. The conversation considers the ways that Black-Indigenous and/or Afro-Indigenous identities have, and continue to be, invisbilized in Canada. Some members of these communities have been taught to dishonour their Indigenous and/or Black ancestors who have made it possible for them to be here. Denise draws attention to how she understands and expresses her Black-Indigenous identity. This episode was originally recorded in March 2019.