Podcasts about Blackfeet Nation

Paranormal Heart welcomes Rodney Williamson Sr.You've probably heard me mention that there will be a new segment on the show. The mystery is revealed. Tonight, I'm honored to introduce someone who will be joining us for a very special recurring segment every couple of months—Beyond the Firelight with Rodney Williamson Sr.  He will be here to share powerful stories, traditions and perspectives that take us deeper into the unknown… just beyond the firelight. Tonight, Rod talks about The Little People.Rodney's Bio and Links:My name is Rod Williamson and I'm a member of the Southern Pikuni, Blackfeet Nation. I was raised in our Traditional Ways. I also have a podcast, Lodge Tales, where Native Americans come to share their strange and paranormal experiences. I am happy to be a part of these discussions and look forward to many more in the future. Thank you.Rod's Links:https://www.spectrevision.com/podcasts/lodge-taleshttps://lodge-tales.beam.ly/

Don't Whistle at Night welcomes back Rodney Williamson Sr. May 30th, 2026 EP: 059 TOPIC: Generational Trauma About Our Guest: Rod Williamson is a member of the Blackfeet Nation in Montana. He grew up on the Two Medicine River on the Rez and was raised in the traditional spirituality of his tribe. He the host of Lodge Tales Podcast which features Indigenous people's experiences with the strange and paranormal.

On episode 133, Ollie Trip of Fire in Mountains Festival joins Jason Schreurs. Ollie explains how the festival, which takes place on the traditional lands of the Blackfeet Nation in Montana, focuses on mental health and sobriety. Along with the Firekeeper Alliance, who provide education and health programs for Blackfeet youth, Fire in the Mountains creates a healthy environment for its attendees while respecting the sacred land of the Blackfeet Nation. http://fitmfest.com Featured song clips: Neurosis - "Untethered" from An Undying Love for a Burning World (Neurot Recording, 2026) Neurosis - "Mirror Deep" from An Undying Love for a Burning World (Neurot Recording, 2026) Insect Warfare - "Enslaved by Machinery" from World Extermination (Earache Records, 2009) Choking Victim - "You Ought to Die" from Crack Rock Steady EP/Squatta's Paradise (Tent City Records, 1996) The SCREAM THERAPY BOOK is now available! Scream Therapy: A Punk Journey through Mental Health is a memoir-plus that has been heralded by New York Times best-selling authors. Like the podcast, it links the community-minded punk rock scene with the mental wellness of the punks who belong to it. ORDER A COPY OF THE BOOK! screamtherapyhq.com/book SCREAM THERAPY MERCH STORE! teepublic.com/user/scream-therapy About this podcast: Scream Therapy explores the link between punk rock and mental health. My guests are members of the underground music scene who are living with mental health challenges, like myself. Intro/background music clips: Submission Hold - "Cranium Ache" Render Useless - "The Second Flight of Icarus" Contact host Jason Schreurs - screamtherapypodcast@gmail.com If you or someone you know is contemplating suicide, seek help immediately. For help 24/7 contact the National Suicide Prevention Lifeline, 1-800-273-TALK, or the Crisis Text Line by texting TALK to 741741.

Paranormal Heart welcomes Rodney Williamson May 12, 2026 Seg : 85 TOPIC: Beyond The Firelight - Indigenous Stories of The Little People Rodney's Bio and Links: My name is Rod Williamson and I'm a member of the Southern Pikuni, Blackfeet Nation. I was raised in our Traditional Ways. I also have a podcast, Lodge Tales, where Native Americans come to share their strange and paranormal experiences. I am happy to be a part of these discussions and look forward to many more in the future. Thank you. Rod's Links: https://www.spectrevision.com/podcasts/lodge-tales https://lodge-tales.beam.ly/ Gatineau/ Ottawa Sasquatch C onference link: https://slswebz.wixsite.com/gosc2026?fbclid=IwY2xjawRDrLpleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEehxPNtIUmg4zVqLsqhjBJJuoi0uZzotPWAMMdg1iBeba6belugWDW5d9zE5s United Public Radio & UFO Paranormal Radio www.uprntalkradio.com

Paranormal Heart welcomes Rodney Williamson Sr May 12, 2026 Segment 85 You've probably heard me mention that there will be a new segment on the show. The mystery is revealed. Tonight, I'm honored to introduce someone who will be joining us for a very special recurring segment every couple of months—Beyond the Firelight with Rodney Williamson Sr. will be here to share powerful stories, traditions, and perspectives that take us deeper into the unknown… just beyond the firelight. Tonight, Rod talks about The Little People.   Rodney's Bio and Links: My name is Rod Williamson and I'm a member of the Southern Pikuni, Blackfeet Nation. I was raised in our Traditional Ways. I also have a podcast, Lodge Tales, where Native Americans come to share their strange and paranormal experiences. I am happy to be a part of these discussions and look forward to many more in the future. Thank you. Rod's Links: https://www.spectrevision.com/podcasts/lodge-tales https://lodge-tales.beam.ly/   Gatineau/ Ottawa Sasquatch Conference link: https://slswebz.wixsite.com/gosc2026?fbclid=IwY2xjawRDrLpleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEehxPNtIUmg4zVqLsqhjBJJuoi0uZzotPWAMMdg1iBeba6belugWDW5d9zE5s  

Paranormal Heart welcomes Rodney Williamson May 12, 2026 Seg : 85 TOPIC: Beyond The Firelight - Indigenous Stories of The Little People Rodney's Bio and Links: My name is Rod Williamson and I'm a member of the Southern Pikuni, Blackfeet Nation. I was raised in our Traditional Ways. I also have a podcast, Lodge Tales, where Native Americans come to share their strange and paranormal experiences. I am happy to be a part of these discussions and look forward to many more in the future. Thank you. Rod's Links: https://www.spectrevision.com/podcasts/lodge-tales https://lodge-tales.beam.ly/ Gatineau/ Ottawa Sasquatch C onference link: https://slswebz.wixsite.com/gosc2026?fbclid=IwY2xjawRDrLpleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEehxPNtIUmg4zVqLsqhjBJJuoi0uZzotPWAMMdg1iBeba6belugWDW5d9zE5s

Don't Whistle At Night welcomes back Rodney Williamson Sr. May 2nd, 2026 EP: 055 Topic: Skinwalker Ranch, Trickster Deity, Blackfeet Story About Our Guest: Rod Williamson is a member of the Blackfeet Nation in Montana. He grew up on the Two Medicine River on the Rez and was raised in the traditional spirituality of his tribe. He the host of Lodge Tales Podcast which features Indigenous people's experiences with the strange and paranormal.

Paranormal Heart Welcomes Rodney WilliamsonRod shares his experiences with Goatman.About Our Guest: Rod Williamson is a member of the Blackfeet Nation in Montana. He grew up on the Two Medicine River on the Rez and was raised in the traditional spirituality of his tribe. He the host of Lodge Tales Podcast which features Indigenous people's experiences with the strange and paranormal.Rod's Links:https://www.spectrevision.com/podcasts/lodge-taleshttps://lodge-tales.beam.ly/

Paranormal Heart Welcomes Rodney Williamson March 31st, 2026 EP: 79 TOPIC; Rod shares his Experiences with Goatman About Our Guest: Rod Williamson is a member of the Blackfeet Nation in Montana. He grew up on the Two Medicine River on the Rez and was raised in the traditional spirituality of his tribe. He the host of Lodge Tales Podcast which features In digenous people's experiences with the strange and paranormal. Rod's Links: https://www.spectrevision.com/podcasts/lodge-tales https://lodge-tales.beam.ly/

Peter and Eden watch 1981's Escape from New York and land, predictably, on opposite sides: Eden had a blast, Peter was fighting sleep and checking the runtime. Before getting there, they spend a significant chunk of the episode on a surprise Neurosis album drop — An Undying Love for a Burning World — that apparently derailed any other listening either of them did for a week and a half. They also work through a stack of new metal releases, Eden's ongoing Continuity Comics deep dive (cliffhangers with no resolution, going all the way down), and the inevitable sidebar about Ready Player One being one of the worst things ever committed to paper.SHOW NOTESContinuity Comics / Death Watch 2000 — Eden is deep into the indie comics boom-and-bust era. Death Watch 2000 (20 issues, zero through nineteen) ends on a cliffhanger because issue 20 never came out. The follow-up crossover, Rise of Magic, also ends on a cliffhanger — because the company went under. Eden is reading Ms. Mystic through all of this.Dungeon Crawler Carl — Peter is on book five (nearly six) of the LitRPG series. Eden remains skeptical on principle, largely due to the covers, a detailed bit about the Mantar illustration, and a Chuck Tingle tangent.Project Hail Mary (film) — Peter saw it in St. George during spring break and liked it. Eden knows the twist, is annoyed it was in the trailer, and delivers the hot take that the film is secretly about "exospecies gay love" — which, they argue, makes Andy Weir's claims to apolitical writing somewhat complicated.New metal releases rundown — Peter ran down a week where six metal albums dropped at once: Exodus's Goliath (disappointing

House Committee on Appropriations Subcommittee on Interior, Environment, and Related Agencies Date: Tuesday, March 18, 2026 – 9:00 AM Location: Capitol Complex, 2008 RHOB, Washington, DC, 20515, USA • LIVESTREAM: youtu.be/9h43bJKI3rA Witnesses Panel one Tehassi tasi Hill Chairman, Oneida Nation Michael Conners Chief, Saint Regis Mohawk Tribe Panel two Eugene DeCora Sr. Councilman, Winnebago Tribe of Nebraska Joseph P. Rupnick Chairman, Prairie Band Potawatomi Nation Panel three Mike Natchees Vice Chairman, Ute Indian Tribe of the Uintah and Ouray Reservation Laurel Ann Yellowhorse Chairwoman, Paiute Indian Tribe of Utah Panel four Cody Shambo Councilman, Fort Belknap Indian Community Michael Dolson Chairman, Confederated Salish and Kootenai Tribes of the Flathead Reservation Michael Comes At Night Councilman, Blackfeet Tribal Business Council, Blackfeet Nation Jestin Dupree Councilman, Assiniboine and Sioux Tribes of the Fort Peck Reservation Panel five Ryman LeBeau Chairman, Cheyenne River Sioux Tribe Peter Lengkeek Chairman, Crow Creek Sioux Tribe Frank Star Comes Out President, Oglala Sioux Tribe Panel six Steve Sitting Bear Chairman, Standing Rock Sioux Tribe Lonna J. Street Chairperson, Spirit Lake Tribe Panel seven Jeff Wacoche Chief, United Keetoowah Band of Cherokee Indians in Oklahoma Jacob Keyes Chairman, Iowa Tribe of Oklahoma Rick Sylestine Chairman, Alabama-Coushatta Tribe of Texas More on Indianz.Com: https://indianz.com/News/2026/03/16/video-american-indian-and-alaska-native-public-witness-hearing-day-2-morning-session-2//

Don't Whistle At Night welcomes Rod Williamson Sr. Hosts: Don Yazzie and Darren Yazzie Date: November 23rd, 2025 EP: 031 Topic: Delving Into Medicine Stories and Alcohol Spirits About Our Guest: Rod Williamson is a member of the Blackfeet Nation in Montana. He grew up on the Two Medicine River on the Rez and was raised in the traditional spirituality of his tribe. He the host of Lodge Tales Podcast which features Indigenous people's experiences with the strange and paranormal.

To mark Indigenous People's Day, we'll hear two stories about communities working with food to revitalize identity and ancestry. First, we speak to Mariah Gladstone and Kenneth Cook in Blackfeet Nation in Montana about their online cooking show Indigikitchen and follow them into the field as they harvest a bison. Then, we talk to Dr. Keitlyn Alcantara about the Tlaxcala, an indigenous tribe living in central Mexico who were able to survive the expansive Aztec empire in the period just before colonization, and visit the Healing Garden at Hilltop in Bloomington, Indiana, where diaspora members connect with familiar plants, the earth and each other. This show first aired in August 2022. Featuring: Kenneth Cook, helps operate Indigikitchen Mariah Gladstone, founder of Indigikitchen Boyd Evans, rancher on Blackfeet Nation Dr Keitlyn Alcantara, assistant professor of archeology at Indiana University Margarita Martinez Osorio, PhD student of history at Indiana University Andre Bispo de Jesus, gardener at Indiana University Making Contact Team: Guest Reporter: Kathleen Shannon Episode hosts: Salima Hamirani and Amy Gastelum Staff Producers: Anita Johnson, Amy Gastelum, Salima Hamirani and Lucy Kang Executive Director: Jina Chung Engineer: Jeff Emtman Digital Marketing Manager: Lissa Deonarain   Music Credits: Caslo – Freedom Jonny Ripper – Opening Credits Danny Bale – Grevillia Music Learn More:  Indigikitchen The Healing Garden Making Contact is an award-winning, nationally syndicated radio show and podcast featuring narrative storytelling and thought-provoking interviews. We cover the most urgent issues of our time and the people on the ground building a more just world.

This week, Simon Moya-Smith and Julie Francella joined John for a spooky-season conversation that blended truth, history, and humor. They talked about Halloween, Día de los Muertos, and how Indigenous traditions honor those who came before us.They also tackled headlines that can't be ignored:Vice President J.D. Vance's harmful claim that Indigenous peoples practiced “widespread child sacrifice”, and why that myth has deep colonial roots.The Blackfeet Nation's buffalo and elk harvests to feed families during the government shutdown: a powerful act of food sovereignty and self-reliance.And the real “scary story” is how rhetoric from leaders continues to erase Indigenous truths while tribal nations keep showing what leadership looks like.Listeners called in with great questions, including Kendall, who got into a heated debate about mascots! Spoiler alert: Viking mascots were mentioned and Simon dropped a few "cabron" and "pendejo" bombs! It was an episode about myth-busting, survival, and remembering that even in spooky season, truth has power.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In the Tara Moses play, “Haunted,” two Native ghosts are caught in a seemingly endless cycle of haunting the prospective owners of a house, while also being haunted in return by racist stereotypes. The Millennial siblings have a penchant for the soundtrack of their youth that leans heavily on Britney Spears. Along the way they find themselves on a journey to a higher calling. We'll hear from Moses about her work that comes to the stage in Los Angeles. We'll also hear from artists recognized with a $100,000 prize for the 2025 SHIFT – Transformative Change + Indigenous Arts Awards by the Native Arts + Culture Foundation for works that address social change through a Native lens. GUESTS Tara Moses (Seminole Nation of Oklahoma and Muscogee), playwright and director Merna Wharton (Yup'ik), artist Demian DinéYazhi' (Diné), transdisciplinary artist, poet, and curator Brooke Pepion Swaney (Blackfeet Nation and Confederated Salish and Kootenai Tribes), filmmaker

Hello Interactors,Fall is in full swing here in the northern hemisphere, which means it's time to turn our attention to economics and economic geography. Triggered by a recent podcast on the origins of capitalism, I thought I'd kick off by exploring this from a geography perspective.I trace how violence, dispossession, and racial hierarchy aren't simple externalities or accidents. They emerge out of a system that organized itself and then spread. Capitalism grew out of dispossession of land and human autonomy and became a dominant social and economic structure. It's rooted in violence that became virtuous and centuries later is locked-in. Or is it?EMERGING ENGLISH ENCLOSURESThe dominant and particular brand of capitalism in force today originates in England. Before English landlords and the state violently seized common lands back in the 1300s, economic life was embedded in what historian E.P. Thompson called “moral economies”.(1) These were systems of survival where collective responsibility was managed through custom, obligation, and shared access to resources. Similar systems existed elsewhere. Long before Europeans arrived at the shores of what is now called North America, Haudenosaunee longhouse economies were sophisticatedly organized around economies of reciprocity. Further south, Andean ayllu communities negotiated labor obligations and access to land was shared. West African systems featured land that belonged to communities and ancestors, not individuals.Back in medieval English villages, commons weren't charity, they were infrastructure. Anyone could graze animals or gather firewood. When harvests failed, there were fallbacks like hunting and gathering rights, seasonal labor sharing, and kin networks. As anthropologist Stephen Gudeman shows, these practices reflected cultures of mutual insurance aimed at collective resilience, not individual accumulation.(2)Then landlords, backed by state violence, destroyed this system to enrich themselves.From 1348-1349, the bubonic plague killed perhaps half of England's population. This created a labor shortage that gave surviving so-called peasants leverage. For the first time they could demand higher wages, refuse exploitative landlords, or move to find better conditions.The elite mobilized state violence to reverse this. In 1351 the state passed The Statute of Labourers — an attempt to freeze wages and restrict worker movement. This serves as an early signal that reverberates today. When property and people come in conflict, the state sides with property. Over the next two centuries, landlords steadily enclosed common lands, claiming shared space as private property. Peasants who resisted were evicted, sometimes killed.Initial conditions mattered enormously. England had a relatively weak monarchy that couldn't check landlord aggression like stronger European states did. It also had growing urban markets creating demand for food and wool and post-plague labor dynamics that made controlling land more profitable than extracting rents from secure peasants.As historian J.M. Neeson details, enclosure — fencing in private land — destroyed social infrastructure.(3) When access to common resources disappeared, so did the safety nets that enabled survival outside of market and labor competition. People simply lost the ability to graze a cow, gather fuel, glean grain, or even rely on neighbors' obligation to help.This created a feedback loop:Each turn made the pattern stronger. Understanding how this happens requires grasping how these complex systems shaped the very people who reproduced them.The landlords driving enclosure weren't simply greedy villains. Their sense of self, their understanding of what was right and proper, was constituted through relationships to other people like them, to their own opportunities, and to authorities who validated their actions. A landlord enclosing commons likely experienced this as “improvement”. They believed they were making the land productive while exercising newly issued property rights. Other landlords were doing it, parliament legalized it, and the economics of the time justified it. The very capacity to see alternatives was constrained by relational personal and social positions within an emerging capitalistic society.This doesn't excuse the violence or diminish responsibility. But it does reveal how systems reproduce themselves. This happens not primarily through individual evil but through relationships and feedback loops that constitute people's identities and sense of what's possible. The moral judgment remains stark. These were choices that enriched someone by destroying someone else's means of survival. But the choices were made by people whose very selfhood was being constructed by the system they were creating.Similarly, displaced peasants resisted in ways their social positions made possible. They rioted, appealed to historical customary rights, attempted to maintain the commons they relied on for centuries. Each turn of the spiral didn't just move resources, it remade people. Peasants' children, born into a world without commons, developed identities shaped by market dependence — renting their labor in exchange for money. What had been theft became, over generations, simply “how things are.”By the mid-16th century, England had something new. They'd created a system where most people owned no land, had no customary rights to subsistence, and had to compete in labor markets to survive. This was the essence of capitalism's emergence. It wasn't born out of markets (they existed everywhere for millennia) but as market dependence enforced through dispossession. Out of this emerged accumulated actions of actors whose awareness and available alternatives were themselves being shaped by the very system they were simultaneously shaping and sustaining.REPLICATING PATTERNS OF PLANTATIONSOnce capitalism emerged in England through violent enclosure, its spread wasn't automatic. Understanding how it became global requires distinguishing between wealth extraction (which existed under many systems) and capitalist social relations (which require specific conditions).Spain conquered vast American territories, devastating indigenous populations through disease, warfare, and forced labor. Spanish extraction from mines in the 16th century — like Potosí in today's Bolivia — were worked by enslaved indigenous and African peoples under conditions that killed them in staggering numbers. Meanwhile, Portugal developed Atlantic island sugar plantations using enslaved African labor. This expansion of Portuguese agriculture on Atlantic islands like Madeira and São Tomé became a blueprint for plantation economies in the Americas, particularly Brazil. The brutally efficient system perfected there for sugar production — relying on the forced labor of enslaved Africans — was directly transplanted across the ocean, leading to a massive increase in the scale and violence of the transatlantic slave trade.Both empires generated massive wealth from these practices. If colonial plunder caused capitalism, Spain and Portugal should have industrialized first. Instead, they stagnated. The wealth flowed to feudal monarchies who spent it on palaces, armies, and wars, not productive reinvestment. Both societies remained fundamentally feudal.England, with virtually no empire during its initial capitalist transformation, developed differently because it had undergone a different structural violence — enclosure of common land that created landless workers, wage dependence, and market competition spiraling into self-reinforcing patterns.But once those capitalist social relations existed, they became patterns that spread through violent imposition. These patterns destroyed existing economic systems and murdered millions.English expansion first began close to home. Ireland and Scotland experienced forced enclosures as English landlords exported the template — seize land, displace people, create private regimes, and force the suffering to work for you. This internal colonialism served as testing ground for techniques later deployed around the world.When English capitalism encountered the Caribbean — lands where indigenous peoples had developed complex agricultural systems and trade networks — the Spanish conquest had already devastated these populations. English merchants and settlers completed the destruction, seizing lands indigenous peoples had managed for millennia while expanding the brutal, enslaved-based labor models pioneered by the Spanish and Portuguese for mining and sugar production.The plantations English capitalists built operated differently than earlier Portuguese and Spanish systems. English plantation owners were capitalists, not feudal lords. But this was also not simply individual choice or moral character. They were operating within and being shaped by an emerging system of capitalist social relations. Here too they faced competitive pressures to increase output, reduce costs, and compete with other plantation owners. The system's logic — accumulate to accumulate more — emerged from relational dynamics between competing capitalists. The individual identities as successful plantation owners was constituted through their position within the competitive networks in which they coexisted.New location, same story. Even here this systemic shaping doesn't absolve individual responsibility for the horrors they perpetrated. Enslaved people were still kidnapped, brutalized, and worked to death. Indigenous peoples were still murdered and their lands still stolen. But understanding how the system shaped what seemed necessary or moral to those positioned to benefit helps explain how such horror could be so widespread and normalized.This normalization created new spirals:This pattern then replicated across even more geographies — Jamaica, Barbados, eventually the American South — each iteration destroying existing ways of life. As anthropologist Sidney Mintz showed, this created the first truly global capitalist commodity chain.(4) Sugar produced by enslaved Africans and indigenous peoples — on their stolen land — sweetened the tea for those English emerging factory workers — themselves recently dispossessed through enclosure.At the same time, it's worth calling attention, as Historians Walter Rodney, Guyanese, and Paul Tiyambe Zeleza, Malawian, have point out, that African societies weren't passive.(5,6) Some kingdoms initially engaged strategically by trading captives from rival groups and acquiring weapons. These choices are often judged harshly, but they were made by people facing threats to their very existence. They were working with frameworks developed over centuries that suddenly confronted an unprecedented system of extractive violence. Historians Linda Heywood and John Thornton show that African economic strength and political organization meant Africans often “forced Europeans to deal with them on their own terms” for centuries, even as the terms of engagement became increasingly constrained.(7) This moral complexity matters. These were real choices with devastating consequences, made by people whose capacity to perceive alternatives was constrained by their eventual oppressors amidst escalating violence by Europeans.Native American scholars have documented similar patterns of constrained agency in indigenous contexts. Historian Ned Blackhawk, Western Shoshone, shows how Native nations across North America made strategic choices — like forming alliances, adapting governance structures, and engaging in trade — all while navigating impossible pressures from colonial expansion.(8) Historian Jean O'Brien, White Earth Ojibwe, demonstrates how New England indigenous communities persisted and adapted even as settler narratives and violence worked to wipe them out of existence.(9) They were forced to make choices about land, identity, and survival within systems designed to eliminate them. These weren't failures of resistance but strategic adaptations made by people whose frameworks for understanding and practicing sovereignty, kinship, and territorial rights were being violently overwritten and overtaken by colonial capitalism.Europeans increasingly controlled these systems through superior military technology making resistance futile. Only when late 19th century industrial weapons were widely wielded — machine guns, munitions, and mechanisms manufactured through capitalism's own machinations — could Europeans decisively overwhelm resistance and complete the colonial carving of Africa, the Americas, and beyond.LOCKING-IN LASTING LOOPSOnce patterns spread and stabilize, they become increasingly difficult to change. Not because they're natural, but because they're actively maintained by those who benefit.Capitalism's expansion created geographic hierarchies that persist today: core regions that accumulate wealth and peripheral regions that get extracted from. England industrialized first through wealth stolen from colonies and labor dispossessed through enclosure. This gave English manufacturers advantages. Namely, they could sell finished goods globally while importing cheap raw materials. Colonies were forced at gunpoint to specialize in export commodities, making them dependent on manufactured imports. That dependence made it harder to develop their own industries. Once the loop closed it became enforced — to this day through institutions like the IMF and World Bank.Sociologists Marion Fourcade and Kieran Healy show how these hierarchies get naturalized through moral categories that shape how people — including those benefiting from and those harmed by the system — come to understand themselves and others.(10) Core regions are portrayed as “developed,” “modern,” “efficient.” Peripheral regions are called “backward,” “corrupt,” “informal.” These aren't just ideological justifications imposed from above but categories that constitute people's identities. They shape how investors see opportunities, how policy makers perceive problems, and how individuals understand their own worth.Meanwhile, property rights established through colonial theft get treated as legitimate. They are backed by international law and written by representatives of colonial powers as Indigenous land claims continue to get dismissed as economically backward. This doesn't happen through conscious conspiracies. It's because the frameworks through which “economic rationality” itself is understood and practiced were constructed through and for capitalist social relations. People socialized into these frameworks genuinely perceive capitalist property relations as more efficient, more rational. Their (our?) very capacity to see alternatives is constrained by identities formed within the system in which they (we?) exist.These patterns persist because they're profitable for those with power and because people with power were shaped by the very system that gives them power. Each advantage reinforces others. It then gets defended, often by people who genuinely believe they're defending rationality and efficiency. They (we?) fail to fathom how their (our?) frameworks for understanding economy were forged through forceful and violent subjugation.INTERRUPTING INTENSIFICATIONViewing capitalism's complex geographies shows its evolution is not natural or even inevitable. It emerged, and continues to evolve, as a result of shifting relationships and feedbacks at multiple scales. Recognizing this eventuality creates space for imagining and building more ethical derivatives or alternatives.If capitalism emerged from particular violent interactions between people in specific places, then different interactions could produce different systems. If patterns locked in through feedback loops that benefit some at others' expense, then interrupting those loops becomes possible.Even within capitalist nations, alternative arrangements have persisted or been fought for. Nordic countries and Scotland maintain “Everyman's Right” or “Freedom to Roam” laws. These are legal traditions allowing public access to private land for recreation, foraging, and camping. These represent partial commons that survived enclosure or were restored through political struggle, showing that private property needn't mean total exclusion. Even in countries that participate in capitalist economies. In late 19th century America, Henry George became one of the nation's most widely read public intellectuals. More people attended his funeral than Abraham Lincoln's. He argued that land value increases resulting from community development should be captured through land value taxes rather than enriching individual owners. His ideas inspired single-tax colonies, urban reform movements, and influenced progressive era policies. Farmers organized cooperatives and mutual aid societies, pooling resources and labor outside pure market competition. Urban communities established settlement houses, cooperative housing, and neighborhood commons. These weren't marginal experiments, they were popular movements showing that even within capitalism's heartland, people continuously organized alternatives based on shared access, collective benefit, and relationships of reciprocity rather than pure commodity exchange.Or, consider these current examples operating at different scales and locations:Community land trusts in cities like Burlington, Vermont remove properties from speculative markets. These trusts separate ownership of the land from the buildings on it, allowing the nonprofit land trust to retain ownership of the land while selling homes at affordable prices with resale restrictions. While they're trying to break the feedback loop where rising prices displace residents, gentrification and displacement continue in surrounding market-rate housing. This shows how alternatives require scale and time to fully interrupt established feedback loops.Zapatista autonomous municipalities in Chiapas, Mexico governed 300,000 people through indigenous forms of collective decision-making, refusing both state control and capitalist markets — surviving decades of Mexican government counterinsurgency backed by US military support. In 2023, after three decades of autonomy, the Zapatistas restructured into thousands of hyperlocal governments, characterizing the shift as deepening rather than retreating from their fundamental rejection of capitalist control.Brazil's Landless Workers Movement has won land titles for 350,000 families through occupations of unused land. These are legally expropriated under Brazil's constitutional requirement that land fulfill a social function. Organizing 2,000 cooperative settlements across 7.5 million hectares, this movement has become Latin America's largest social movement and Brazil's leading producer of organic food. They're building schools, health clinics, and cooperative enterprises based on agroecology and direct democracy.(11) Still, titled arable farmland in Brazil is highly concentrated into a minuscule percent of the overall population. Meanwhile, capitalist state structures continue favoring agribusiness and large landowners despite the movement's successes with organic food production.Indigenous land back movements across North America demand return of stolen territories as restoration of indigenous governance systems organized around relationships to land and other beings rather than ownership. Through the InterTribal Buffalo Council, 82 tribes are restoring buffalo herds. The Blackfeet Nation is establishing a 30,000-acre buffalo reserve that reconnects fragmented prairie ecosystems and restores buffalo migrations crossing the US-Canada border, reclaiming transnational governance systems that predate colonial boundaries.These aren't isolated utopian fantasies, and they're not perfect, but they're functioning alternatives, each attempting to interrupt capitalism's spirals at different points and places. Still, they face enormous opposition because for some reason, existing powerful systems that claim to embrace competition don't seem to like it much.Let's face it, other complex and functional economic systems existed before capitalism destroyed them. Commons-based systems, gift economies, reciprocal obligations organized around kinship and place were sophisticated solutions to survival. And extractive and exploitive capitalism violently replaced them. Most of all them. There are still pockets around the world where other economic geographies persist — including informal economies, mutual aid networks, cooperative enterprises, and indigenous governance systems.I recognize I've clearly over simplified what is a much more layered and complex evolution, and existing alternatives aren't always favorable nor foolproof. But neither is capitalism. There is no denying the dominant forms of capitalism of today emerged in English fields through violent enclosure of shared space. It then spread through transformation of existing extraction systems into engines of competitive accumulation. And it locked in through feedback loops that benefit core regions while extracting from peripheral ones.But it also took hold in hearts and habits. It's shaping how we understand ourselves, what seems possible, and what feels “normal.” We've learned to see accumulation as virtue, competition as natural, individual success as earned and poverty as personal failure. The very category of the autonomous ‘individual' — separate, self-made, solely responsible for their own outcomes — is itself a capitalist construction that obscures how all achievement and hardship emerge from relational webs of collective conditions. This belief doesn't just justify inequality, it reproduces it by generating the anxiety and shame that compel people to rent even more of their time and labor to capitalism. Pausing, resting, healing, caring for others, or resisting continue exploitation marks them as haven chosen their own ruin — regardless of their circumstance or relative position within our collective webs. These aren't just ideologies imposed from above but the makings of identity itself for all of us socialized within capitalism. A financial analyst optimizing returns, a policy maker promoting market efficiency, an entrepreneur celebrating “self-made” innovation — these aren't necessarily cynical actors. They're often people whose very sense of self has been shaped by a system they feel compelled to reproduce. After all, the system rewards individualism — even when it's toxins poison the collective web — including the web of life.Besides, if capitalism persists only through the conscious choices of so-called evil people, then exposing their villainy should be sufficient. Right? The law is there to protect innocent people from evil-doers. Right? Not if it persists through feedback loops that shape the identities, perceptions, and moral frameworks of everyone within it — including or especially those who benefit most or have the most to lose. It seems change requires not just moral condemnation but transformation of the relationships and systems that constitute our very selves. After all, anyone participating is complicit at some level. And what choice is there? For a socio-economic political system that celebrates freedom of choice, it offers little.To challenge a form of capitalism that can create wealth and prosperity but also unhealthy precarity isn't just to oppose policies or demand redistribution, and it isn't simply to condemn those who benefit from it as moral failures. It's to recognize that the interactions between people and places that created this system through violence could create other systems through different choices. Making those different choices requires recognizing and reconstructing the very identities, relationships, and frameworks through which we understand ourselves and what's possible. Perhaps even revealing a different form of capitalism that cares.But it seems we'd need new patterns to be discussed and debated by the very people who keep these patterns going. We're talking about rebuilding economic geographies based on mutual respect, shared responsibility, and a deep connection to our communities. To each other. This rebuilding needs to go beyond just changing institutions, it has to change the very people those institutions have shaped.As fall deepens and we watch leaves and seeds spiral down, notice how each follows a path predetermined by its inherited form. Maple seeds spin like helicopters — their propeller wings evolved over millennia to slow descent and scatter offspring far from competition. Their form has been fashioned by evolutionary forces beyond any individual seed's control, shaped by gusts and gravity in environments filled with a mix of competition and cooperation — coopetition. Then reflect on this fundamental difference: Unlike seeds locked into their descent, we humans can collectively craft new conditions, consciously charting courses that climb, curl, cascade, or crash.ReferencesChibber, V., & Nashek, M. (Hosts). (2025, September 24). The origins of capitalism. [Audio podcast episode]. In Confronting Capitalism. Jacobin Radio.1. Thompson, E. P. (1971). The moral economy of the English crowd in the eighteenth century. Past & Present, 50(1), 76–136.2. Gudeman, S. (2016). Anthropology and economy. Cambridge University Press.3. Neeson, J. M. (1996). Commoners: Common right, enclosure and social change in England, 1700–1820. Cambridge University Press.4. Mintz, S. W. (1985). Sweetness and power: The place of sugar in modern history. Viking Penguin.5. Rodney, W. (1972). How Europe underdeveloped Africa. Bogle-L'Ouverture.6. Zeleza, P. T. (1997). A modern economic history of Africa: The nineteenth century (Vol. 1). East African Publishers.7. Heywood, L. M., & Thornton, J. K. (2007). Central Africans, Atlantic creoles, and the foundation of the Americas, 1585-1660. Cambridge University Press.8. Blackhawk, N. (2023). The rediscovery of America: Native peoples and the unmaking of US history. Yale University Press.9. OBrien, J. M. (2010). Firsting and lasting: Writing Indians out of existence in New England. U of Minnesota Press.10. Fourcade, M., & Healy, K. (2017). Seeing like a market. Socio-Economic Review, 15(1), 9–29.11. Carter, M. (Ed.). (2015). Challenging social inequality: The landless rural workers movement and agrarian reform in Brazil. Duke University Press. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

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

Joining together the righteous forces of Obsequiae and Inexorum for some Gothenburg-style melodeath throwback, it's been nearly two and a half years since the release of Majesties' debut album Vast Reaches Unclaimed (20 Buck Spin) and it's still a favorite amongst some of us here at Nine Circles. A follow-up may not (yet) be upon us, but myself and a couple others had the utmost privilege of catching their incredible live debut at this year's Fire in the Mountains festival on the Blackfeet Nation in Montana. I had asked the core trio of Tanner, Carl Skildum, and Matt Kirkwold if they were down for an interview at some point during the festival; naturally it's hard to arrange such a meeting with no cell service and schedules all over the place (not to mention not wanting to miss a ton of killer bands), but Tanner and I were able to set aside some time to record on the shore of Two Medicine Lake right near the festival grounds. We discussed how the show went, nerded out about classic melodic extreme metal (a lot), and more. Check back in the not-too-distant future as more from Majesties is on the horizon!HUGE thanks to Tanner for the time and audio assist! 9C LINKS: Website | Facebook | Twitter (X) | Instagram | Bluesky

This week on News Now from the Daily Inter Lake, reporter Taylor Inman covers three major stories from northwest Montana: a tragic skydiving accident at the Lost Prairie Boogie near Marion, how record-breaking July rainfall may have saved Flathead Lake's water levels, and country star Tyler Childers' $500,000 donation to Blackfeet Nation nonprofits—including FAST Blackfeet's crucial work in food sovereignty. Don't miss this mix of breaking news, inspiring generosity, and environmental developments impacting the Flathead Valley.Read more from this week's show: FAST Blackfeet among native nonprofits to receive donation from Tyler Childers Mid-air collision at Lost Prairie Boogie leaves one skydiver dead, Flathead County sheriff saysFlathead Lake to remain near full poolA big thank you to our headline sponsor for the News Now podcast, Loren's Auto Repair! They combine skill with integrity resulting in auto service & repair of the highest caliber. Discover them in Ashley Square Mall at 1309 Hwy 2 West in Kalispell Montana, or learn more at lorensauto.com. In Season 3 of Daily Inter Lake's Deep Dive podcast, we explore the devastating fire that struck the small town of Noxon, Montana. By the end of the day on February 27, 2024, three-quarters of the town's business community were wiped out. Listen to the two-part story on any audio platform you prefer, or watch the series on our YouTube channel.Visit DailyInterLake.com to stay up-to-date with the latest breaking news from the Flathead Valley and beyond. Support local journalism and please consider subscribing to us. Watch this podcast and more on our YouTube Channel. And follow us on Facebook, Instagram and X. Got a news tip, want to place an ad, or sponsor this podcast? Contact us! Subscribe to all our other DIL pods! Keep up with northwest Montana sports on Keeping Score, dig into stories with Deep Dive, and jam out to local musicians with Press Play.

According to bestselling horror author Stephen Graham Jones, good stories don't happen in heaven — they happen in hell. His latest novel, “The Buffalo Hunter Hunter,” is a chilling historical vampire story based on real events that happened to the Blackfeet Nation in the United States. Stephen joins guest host Talia Schlanger to discuss the metaphorical link between vampires and colonialism, and what it really means to be a vampire. Plus, he opens up about his frustrations with the media putting Indigenous stories in a “sacred space,” and the damage that does to storytelling. If you're looking for more from Stephen, check out Talia's conversation with him from last year.

Don't Whistle At Night welcomes Rod Williamson Hosts: Don Yazzie and Darren Yazzie Date: June 1st, 2025 EP: 006 Topic: Stories from The Blackfeet NAation About Our Guest: Rod Williamson is a member of the Blackfeet Nation in Montana. He grew up on the Two Medicine River on the Rez and was raised in the traditional spirituality of his tribe. He the host of Lodge Tales Podcast which features Indigenous people's experiences with the strange and paranormal.

In 2023 the Blackfeet Nation released bison into the Chief Mountain area along the border of Glacier National Park. The release was part of a plan to build a free roaming herd in a place bison had been absent from for more than 100 years. One listener wants to know where those bison are now.

In 2023 the Blackfeet Nation released bison into the Chief Mountain area along the border of Glacier National Park. The release was part of a plan to build a free roaming herd in a place bison had been absent from for more than 100 years. One listener wants to know where those bison are now.

A couple devises a strategy to get their daughter's killer prosecuted and to get attention for other Native families.  Visit thisamericanlife.org/lifepartners to sign up for our premium subscription.Prologue: Mika Westwolf was killed in a hit-and-run on a Montana highway. Her parents thought the driver might get away with it. The driver was white. Mika was a citizen of the Blackfeet Nation. (1 minute)Act One: Mika's parents, Carissa Heavy Runner and Kevin Howard, share recordings of their interactions with law enforcement. (8 minutes)Act Two: Carissa and Kevin take matters into their own hands. (20 minutes)Act Three: The county prosecutor explains why he let Mika's killer out of jail. Will Carissa and Kevin's efforts pay off? Sierra follows them to court. (33 minutes)Transcripts are available at thisamericanlife.orgThis American Life privacy policy.Learn more about sponsor message choices.

Opposition to Trump 's policies draw thousands of Montanans to protests. The state Republican party tries to excommunicate nine legislators. Bills aimed at making judicial races overtly partisan appear to be failing. And members of the Blackfeet Nation sue over Canadian tariffs.

Opposition to Trump 's policies draw thousands of Montanans to protests. The state Republican party tries to excommunicate nine legislators. Bills aimed at making judicial races overtly partisan appear to be failing. And members of the Blackfeet Nation sue over Canadian tariffs.

Members of Blackfeet Nation filed a lawsuit against the federal government over recent tariffs imposed on Canadian products. They claim the move impedes tribal sovereignty.

What happens when a beloved sports identity collides with evolving cultural awareness? In this candid conversation with Papamutes, Jack Moore—host of Moore to Consider podcast and lifelong Washington football fan—takes us on a journey through the controversial transition from Redskins to Commanders.Moore offers a fascinating historical perspective on the team's origins, tracing the Redskins name back to 1932 when the franchise began as the Boston Braves before moving to Washington in 1937. He explains how the iconic Indian head logo came to be, designed by Walter "Blackie" Wetzel of the Blackfeet Nation and based on the profile that appeared on the Buffalo nickel. This history provides crucial context for understanding why many fans felt deeply connected to the original identity.The conversation doesn't shy away from the complexities surrounding Native American representation in sports. Moore references polls showing mixed opinions within Native communities, shares stories of students on reservations proudly wearing Redskins gear, and discusses the contrasting example of Florida State's partnership with the Seminole Tribe. These nuances highlight why the debate transcends simple categorizations of right and wrong.Perhaps most compelling is Moore's personal story as a fan who witnessed the team's evolution—from attending the first game at RFK Stadium in 1969 to seeing the stadium filled with opposing fans in recent years. His emotional connection to players like Art Monk, Darrell Green, and Sonny Jurgensen demonstrates how team identities become intertwined with our personal histories and memories.Whether you're a football historian, a Washington fan, or someone interested in the intersection of sports and cultural identity, this episode provides valuable perspective on one of the most significant rebranding stories in professional sports. How do we balance tradition with progress? Who gets to decide when a name becomes unacceptable? Listen now and join the conversation.photos courtesy; j. mooreSend Papamutes a Text“THE OPINIONS EXPRESSED OR VIEWS EXPRESSED BY GUESTS DO NOT NECESSARILY REFLECT OR REPRESENT THOSE OF THE HOST; Listen on Apple Podcasts, Spotify, iHeart Radio, Castro, Google Podcasts or wherever you stream your podcasts.

Helen Augare Carlson and Dylan DesRosier are leaders, community builders, and proud members of the Blackfeet Nation. Helen, the Chair of the Piikani Studies Division at Blackfeet Community College, has dedicated over two decades to education, cultural preservation, and building pathways for future generations. Dylan, the Blackfeet Program Manager with The Nature Conservancy, brings a wealth of experience in conservation work rooted in respect for Indigenous knowledge and long-term community collaboration. In addition to their official roles, they both wear many hats when it comes to serving their communities—mentoring youth, engaging in policy discussions, telling stories, and working on grassroots initiatives that strengthen cultural and environmental resilience. In this episode, we explore the profound relationships between land, language, and stewardship. Helen shares the moving story behind her Blackfoot name, Dylan reflects on his time working in Glacier National Park and how it shaped his conservation approach, and we dig into the groundbreaking Chief Mountain Initiative—an effort that weaves together conservation, education, and cultural revitalization. We also discuss the evolving role of conservation organizations, TNC's comprehensive approach to supporting Blackfeet initiatives, the importance of holistic thinking, and why Indigenous leadership is crucial for the future of land stewardship. As usual, we wrap up with some incredible book recommendations that will deepen your understanding of these topics long after the episode ends. This conversation is rich with wisdom, humor, and insight, and Helen and Dylan make quite a team, bringing their unique expertise and shared passion for their community to this important discussion. I'm so excited for you to hear it. So let's dive in—here's my conversation with Helen Augare Carlson and Dylan DesRosier. --- Helen Carlson Dylan DesRosier Full episode notes and links: https://mountainandprairie.com/helen-dylan/ --- This episode is brought to you in partnership with the Colorado chapter of The Nature Conservancy and TNC chapters throughout the Western United States. Guided by science and grounded by decades of collaborative partnerships, The Nature Conservancy has a long-standing legacy of achieving lasting results to create a world where nature and people thrive. During the last week of every month throughout 2025, Mountain & Prairie will be delving into conversations with a wide range of The Nature Conservancy's leaders, partners, collaborators, and stakeholders, highlighting the myriad of conservation challenges, opportunities, and solutions here in the American West and beyond. To learn more about The Nature Conservancy's impactful work in the West and around the world, visit www.nature.org --- TOPICS DISCUSSED: 3:03 - Introductions, starting with Helen 7:18 - Helen's Blackfeet names 12:18 - When to use “Blackfoot” or “Blackfeet” 13:33 - Dylan's bio and Blackfeet name 17:48 - Community health and education 23:03 - Why Dylan wanted to plug into TNC 26:48 - Blackfeet connection to land 30:33 - Helen's thoughts on TNC 36:03 - Face-to-face trust 38:48 - Chief Mountain initiative 45:48 - Measuring progress on a huge timeframe 50:48 - Progress in Helen's view 56:03 - Like biodiversity, human diversity is important, too 1:01:03 - What Dylan's learned from Helen 1:03:03 - And what Helen's learned from Dylan 1:06:33 - Book recs 1:12:33 - Parting words 1:15:03 - A Land Back addendum --- ABOUT MOUNTAIN & PRAIRIE: Mountain & Prairie - All Episodes Mountain & Prairie Shop Mountain & Prairie on Instagram Upcoming Events About Ed Roberson Support Mountain & Prairie Leave a Review on Apple Podcasts

The disproportionately high number of unsolved cases for missing and murdered Indigenous people (MMIP) inspired Haley Omeasoo to launch a research lab on the Blackfeet Nation's Montana reservation. Ohkomi Forensics offers tribal police and other law enforcement agencies scientific data in an attempt to make connections with current and past investigations. It's one of the ways Native advocates all over the country are working to fill gaps to improve the troubling statistics for Native crime victims. GUESTS Haley Omeasoo (enrolled member of the Hopi Tribe and a descendent of the Blackfeet descent), executive director and president of Ohkomi Forensics Eleanore Sunchild (Thunderchild First Nation), Indigenous human rights attorney with Sunchild Law and member of the Redrum Motorcycle Club Bree R Black Horse (Seminole Nation of Oklahoma), MMIP Assistant United States Attorney for the Northwest Regions Melissa Skeet (Diné), endurance roller skater

On today's episode, Jessica chats with Krystiana Krupa (NAGPRA Program Officer for the University of Illinois Urbana-Champaign), Blythe Morrison (Collections Manager at BLM Canyons of the Ancients Visitor Center and Museum and a citizen of the Blackfeet Nation), Jayne-Leigh Thomas (Director of the NAGPRA Office at Indiana University), and Chance Ward (NAGPRA Coordinator for History Colorado; Lakota [Cheyenne River Sioux Tribe]). The panel talks about the 2024 regulation changes to the Native American Graves Protection and Repatriation Act (NAGPRA), including Federal Collection Reporting, Inventory Resubmission Deadlines, and Duty of Care. The discussion spends extra time with Duty of Care's three main components: a) museums must consult with tribes on how to care for a collection b) deference to tribal knowledge c) access, research, and exhibition is prohibited without consent. The panelists also discuss how they've been applying the new regulations and what's been successful for them, as well as main challenges that they are experienced or heard. Finally, the episode gets into the main questions each panelist has received, how they answer those, and what resources they refer people to (see below!). If you have a question for this panel, send them to jessica@livingheritageanthropology.org and if Jessica receives enough questions, the panel has agreed to do a follow up episode to answer them.Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/heritagevoices/92Links Heritage Voices on the APN Heritage Voices Episode 79 on INSTEP with Chance and Jayne-Leigh Intensive NAGPRA Summer Training & Education Program (INSTEP) Web Page Intensive NAGPRA Summer Training & Education Program (INSTEP) Facebook Page Nationwide NAGPRA Community of Practice (Note that many regions, states, etc. also have their own Communities of Practice.) Native American Graves Protection and Repatriation Act Regulations (Revised regulations effective January 2024.) National NAGPRA YouTube National NAGPRA Webinars For additional links see show page: https://www.archpodnet.com/heritagevoices/92ContactJessica Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Motion

On today's episode, Jessica chats with Krystiana Krupa (NAGPRA Program Officer for the University of Illinois Urbana-Champaign), Blythe Morrison (Collections Manager at BLM Canyons of the Ancients Visitor Center and Museum and a citizen of the Blackfeet Nation), Jayne-Leigh Thomas (Director of the NAGPRA Office at Indiana University), and Chance Ward (NAGPRA Coordinator for History Colorado; Lakota [Cheyenne River Sioux Tribe]). The panel talks about the 2024 regulation changes to the Native American Graves Protection and Repatriation Act (NAGPRA), including Federal Collection Reporting, Inventory Resubmission Deadlines, and Duty of Care. The discussion spends extra time with Duty of Care's three main components: a) museums must consult with tribes on how to care for a collection b) deference to tribal knowledge c) access, research, and exhibition is prohibited without consent. The panelists also discuss how they've been applying the new regulations and what's been successful for them, as well as main challenges that they are experienced or heard. Finally, the episode gets into the main questions each panelist has received, how they answer those, and what resources they refer people to (see below!). If you have a question for this panel, send them to jessica@livingheritageanthropology.org and if Jessica receives enough questions, the panel has agreed to do a follow up episode to answer them.Transcripts For rough transcripts of this episode go to https://www.archpodnet.com/heritagevoices/92Links Heritage Voices on the APN Heritage Voices Episode 79 on INSTEP with Chance and Jayne-Leigh Intensive NAGPRA Summer Training & Education Program (INSTEP) Web Page Intensive NAGPRA Summer Training & Education Program (INSTEP) Facebook Page Nationwide NAGPRA Community of Practice (Note that many regions, states, etc. also have their own Communities of Practice.) Native American Graves Protection and Repatriation Act Regulations (Revised regulations effective January 2024.) National NAGPRA YouTube National NAGPRA Webinars For additional links see show page: https://www.archpodnet.com/heritagevoices/92ContactJessica Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet Tee Public StoreAffiliates Motion

On Indigenous Peoples' Day, author K.A. Cobell joins to talk about her debut novel, “Looking for Smoke,” which is the fall young adult pick for Reese's Book Club. She tells Danielle and Simone about her own experience within the Blackfeet Nation, how she navigates her mixed-race identity, and why she decided to write a thriller that sheds light on the Missing and Murdered Indigenous Women epidemic.See omnystudio.com/listener for privacy information.

"By bringing varied backgrounds into conservation careers, we are ensuring our parks represent all of America." Connect with Doug Email Doug Mitchell Glacier National Park Conservancy Resources www.parkleaders.com https://parkleaders.com/about/ Facebook - https://www.facebook.com/theparkleaders/ In Glacier National Park, the journey to reintroduce bison is a great example of the power of perseverance and learning from failure. The collaborative effort between the US Federal Government, US Fish and Wildlife Service, Glacier Park leaders, and the Blackfeet Nation was a key marker in the project's success. This journey wasn't straightforward thought. Read more about it here on my blog. 

It's easy to think that people and animals are incapable of coexistence. But Ruth Ganesh warns that mindset is dangerous to biodiversity, to the existence of some of planet earth's most remarkable creatures, and even to humanity. Ganesh is a creative conservationist and philanthropist with a particular interest in environmental issues. She has spent the last 15 years conceiving and producing large scale public art exhibitions in London, Edinburgh, NYC and Mumbai. Ganesh serves as the co-founder of the CoExistence Collective and principal trustee of Elephant Family, a non-government organization based in the United Kingdom dedicated to protecting Asian elephants from extinction in the wild.  The Great Elephant Migration is a global fundraising project of the CoExistence Collective that aims to to amplify indigenous knowledge and promote shared spaces between wildlife and humans.  The Migration features one hundred life-size elephant sculptures created a community of 200 indigenous artisans in the Nilgiri Hills of South India.  The sculptures are made from lantana camara, an invasive weed that encroaches on wildlife habitat and each one is modeled after a real elephant the artisans live alongside in India.  The elephant herd is currently in Newport, Rhode Island and will continue to visit sites across North America, including Miami Beach, Fla., The Blackfeet Nation in Montana, and Los Angeles, Calif. as they raise money and awareness to better protect migratory animals like the elephants.See omnystudio.com/listener for privacy information.

In today's episode, we interview renowned horror author Stephen Graham Jones. We delve into his latest book, "I Was a Teenage Slasher," and explore his passion for the horror genre. Additionally, we discuss his journey from aspiring farmer to successful writer, and pick his brain for book and movie recommendations! READ TRANSCRIPT Use promo code: SWITCH when signing up for a new Libro.fm membership to get two additional credits to use on any audiobooks—meaning you'll have three from the start. About Stephen Graham Jones: Stephen Graham Jones is a prolific American horror author known for his unique blend of contemporary horror and Native American themes. Born in West Texas and a member of the Blackfeet Nation, Jones has written numerous acclaimed novels and short stories, including "The Only Good Indians" and "Mongrels." His work often explores themes of identity, cultural heritage, and the supernatural. Read Stephen Graham Jones's books: I Was A Teenage Slasher My Heart Is a Chainsaw The Only Good Indians Mongrels Books discussed on today's episode: Please Stop Trying to Leave Me by Alana Saab Mean Spirited by Nick Roberts Ink Blood Sister Scribe by Emma Törzs The Monkey's Paw by W.W. Jacobs

We have another guest with us from the Blackfeet Nation and she wishes to remain anonymous. She tells stories of ufos, time loss, abduction, a water spirit, an attached entity, strange event in a new house, a nun spirit, little people, and more!Support this podcast at — https://redcircle.com/lodge-tales/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Soundside team is taking some time off this 4th of July week; some of us are on vacation, and others are working on upcoming shows.  We're going to revisit some of our favorite segments, and the hardworking producers who make Soundside, will be making the picks. Producer Noel Gasca's picks: Lily Gladstone chronicles Blackfeet Nation's reunion with buffalo in new SIFF documentary In 'Thunder Song,' a Coast Salish punk creates her own form of medicine Guests: Lily Gladstone, Oscar nominee and executive producer of Bring Them Home Sasha taqwšəblu LaPointe, author of "Thunder Song: Essays" and “Red Paint: The Ancestral Autobiography of a Coast Salish Punk.” See omnystudio.com/listener for privacy information.

Join Daily Inter Lake reporter Taylor Inman as she goes over some of this week's biggest headlines. The Blackfeet Nation are again enforcing a decades-old closure of Chief Mountain after recent tourist activity disturbed cultural and spiritual practices there. Funding from the Great American Outdoors Act will go toward several Flathead National Forest improvements this summer, and two siphons failed this week in the St. Mary Canal, spurring concerns about the effects on local agriculture and ecology.   Read more of these stories: Blackfeet Nation resumes enforcement of Chief Mountain closure Great Outdoors Act funding to spur Flathead National Forest improvementsSt. Mary Canal failure stirs agriculture, ecological concerns  Read more state and local coverage: The Farm Table makes up made-from-scratch meals State seeks to appeal decision on voting laws to Supreme CourtFlathead Valley man allegedly fired gun during argument over water pumpLarry and Julie Feist made spreading hope their mission  Troy man plans to appeal sentence for killing grizzly Subscribe to all our pods! Stay in the know with timely updates from News Now, keep up with northwest Montana sports on Keeping Score, dig into stories with Deep Dive, and keep grooving to local artists with Press Play. Visit DailyInterLake.com to stay up-to-date with the latest breaking news from the Flathead Valley and beyond. Support local journalism and subscribe to us! Watch this podcast and more on our YouTube Channel. Find us on Facebook, Instagram and Twitter. Got a news tip, want to place an ad, or sponsor this podcast? Contact us!

K.A. Cobell is an enrolled member of the Blackfeet Nation. She lives in the PNW, following her passion for writing and bringing awareness to the crisis facing too many Indigenous women. It is in fact an epidemic - the women who are missing or who have been murdered. The murder rate of Native women is 3 times more than that of white women. Often, in some locations, the rate is more than 10 times the national average. #MMIWG2SK.A.'s debut novel "Looking for Smoke" is a thriller which brings this crisis to light in a gripping story. K.A. will be at the Northgate Barnes and Noble on Friday June 7, 6pm. And in Olympia at Browsers Books, Saturday, June 8, 2pm. It's an important read for all of us.www.kacobell.com  Learn more about your ad choices. Visit podcastchoices.com/adchoicesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

What if artwork could be a powerful tool to reclaim and preserve a culture? Join us in an engaging conversation with John Ppepion, a distinguished artist from the Blackfeet Nation in Montana, as he shares his remarkable journey and the rich heritage that fuels his creativity. John's decision to embrace his art full-time in 2009 was more than a career move; it was a commitment to his roots and a declaration of the resilience of the Blackfeet people. We explore his utilization of traditional Blackfoot motifs and styles, including pictographic and ledger art, and discuss how his choice of mediums, from buffalo hides to antique ledger paper, ties him intimately to his ancestry and historical practices.The episode sheds light on the growing Native American Indigenous art movement, which stretches beyond the canvas to influence fashion, culinary arts, and more. We address the pressing issues of inclusion and representation in mainstream art, emphasizing the necessity of authentic indigenous voices over non-indigenous interpretations. Discover how elements of nature, traditional symbols, and personal experiences serve as profound inspirations in Native American art. John shares insights into how ceremonial practices, historical artifacts, and even museum collections play crucial roles in the storytelling and preservation of indigenous culture.Listen in as John opens up about the intense dedication required to be an artist, from balancing sleepless nights brimming with ideas to early morning work sessions. We delve into the transformative power of collaboration, the significance of prioritizing personal projects, and John's ambitious plans for upcoming exhibitions in Montana and a debut in New York City. Learn how art serves as a vital instrument in preserving Indigenous culture and identity, ensuring that the stories and traditions of the Blackfeet people are recorded and cherished for generations to come. Don't miss this inspiring episode filled with passion, creativity, and cultural enlightenment.

This week we have a love story from the Blackfeet Nation. It's quite a tale brought to us by George Bird Grinnell. Title: Blackfoot Lodge Tales: The Story of a Prairie People Author: George Bird Grinnell Host: Dan Scholz Support The Folktale Project by becoming a supporter on Patreon at https://www.patreon.com/folktaleproject or buy me a coffee on Ko-Fi at https://ko-fi.com/thefolktaleproject. To get more full stories and early access to all of the Folktale Project subscribe on Patreon at https://www.patreon.com/folktaleproject!    

She's an Oscar nominee, a Golden Globe winner, and the pride of Mountlake Terrace High School. And now, Lily Gladstone has an executive producer credit for her work with "Bring Them Home" a new documentary screening at SIFF next week.

Today on The Worm we'll tell you how the Blackfeet Nation is working to improve access to clean water, then we'll take you up in the air to learn how pollution from British Columbia coal mines flows into Montana and Idaho waters, and Christians around the world are preparing to celebrate one of their most significant holidays, what Holy Week entails.

Today's episode is a special one. We collaborated with the Montana Media Lab—a program of the University of Montana's School of Journalism—to help support their winter "Youth Voices" workshop, which empowers young rural and Indigenous storytellers to learn more about audio storytelling while sharing stories from their communities. This episode features five stories from high school students in Browning and Florence, Montana, all of which are centered around wildfire's presence in their communities.Story one (timestamp: 6:32) centers on the experiences of volunteer wildland firefighters on the Blackfeet (Niitsitapi) Reservation, as well as on the history of Indigenous burning on Blackfeet Nation ancestral lands.Story two (12:29) is a profile of a student's grandfather, who spoke about his experiences as a Chief Mountain hotshot back in the 70s and 80s.Episode three (16:34) focuses on the experiences of a few modern day members of the Chief Mountain Hotshots.Story four (19:49) highlights how wildfires impact wildlife, and provided an opportunity for students to speak with employees at their reservation's fish and wildlife office.Finally, story five (24:11) shows the unexpected impacts of having an incident command post pop up at your high school during a major wildfire in your area.We owe a huge thank you to the students and teachers who worked hard to make this episode possible, as well as to Mary Auld of the Montana Media Lab, who pitched and coordinated this initiative. This episode was made possible with support from the American Wildfire Experience and Mystery Ranch Backpacks. For updates on the American Wildfire Experience's 2024 Digital Storytelling Micro Grants Program, follow them on Instagram at @wildfire.experience and @thesmokeygeneration.  

A new project will reintroduce buffalo to The Blackfeet Nation, healing the people along with the animals and the land.

*This episode originally aired on August 21st, 2023*For over 10,000 years, many peoples in what's now known as North America relied on bison. Thirty million of these creatures stretched from modern Canada all the way down to Mexico.But in the late 1800s hide-hunters and the U.S. military annihilated the bison, bringing them to the brink of extinction. And that had consequences for the people who relied on the bison. Consequences that we still see today.Today, we hear from an economist who revealed the shocking numbers telling this story, and one member of the Blackfeet Nation who is trying to bring back the bison.For sponsor-free episodes of The Indicator from Planet Money, subscribe to Planet Money+ via Apple Podcasts or at plus.npr.org.Music by Drop Electric. Find us: TikTok, Instagram, Facebook, Newsletter.

At first officials identified Navajo, Apache, and other Arizona tribal members as among those who were victims of a massive Medicaid fraud scam. Now tribes in Montana, North and South Dakota, and other states are taking stock of their members who were also caught up in the fake substance abuse treatment con that reaches into the hundreds of millions of dollars. The Blackfeet Nation declared an emergency to help gain resources to repair the fallout for its citizens. We'll find out the latest on the efforts to help the people who were harmed and hold those responsible accountable. GUESTS Reva Stewart (Diné), grassroots advocate with the #StolenPeopleStolenBenefits campaign  Jeri Long (Diné), Native American advocate and director of business development at Milestone Recovery  Melissa Lonebear (Northern Cheyenne), member of the Northern Cheyenne Tribal Council Shelly Hall (Blackfeet), member of the Blackfeet Tribe Business Council  

For over 10,000 years, many peoples in what's now known as North America relied on bison. Thirty million of these creatures stretched from modern Canada all the way down to Mexico. But in the late 1800s hide-hunters and the U.S. military annihilated the bison, bringing them to the brink of extinction. And that had consequences for the people who relied on the bison. Consequences that we still see today.Today, we hear from an economist who revealed the shocking numbers telling this story, and one member of the Blackfeet Nation who is trying to bring back the bison.For sponsor-free episodes of The Indicator from Planet Money, subscribe to Planet Money+ via Apple Podcasts or at plus.npr.org. Music by Drop Electric. Find us: TikTok, Instagram, Facebook, Newsletter.

Sterling HolyWhiteMountain reads his story “False Star,” which appeared in the March 20, 2023, issue of the magazine. HolyWhiteMountain is a former Stegner fellow and current Jones Lecturer at Stanford University, and an unrecognized citizen of the Blackfeet Nation. He is at work on a novel.