Podcasts about Blackness

So during this show we began at 125bpm, worked our way up to 135bpm and came back down to 127.5bpm.  A journey through Disco, beginning with a beautiful mix from the Sounds of Blackness, some fabulous Frankie Knuckles, into a Carl Cox remix of Maria.  After that, moving into Katy B and upping the tempo straight into Inner City before coming back down to brand new music with Samm and Ell Murphy.  Then going old skool with De Lacy, Shut up and Dance before finally finishing on a GTO classic..... What a journey and what an enjoyable set to play....Hope you like it as much as I did playing it

Hi Loyal Readers. Thank you for opening this week's issue of Article Club.Today's issue is dedicated to a beautiful conversation with Saint Trey W, author of this month's featured article, “They Burn Books to Burn Us Too.” He shares space with Sarai Bordeaux, Article Club contributor and Poet Laureate of Eureka, California.If you haven't yet, I hope you read the article. Then if you appreciate it, which I predict you will, I invite you to listen to the conversation, then join our discussion next Sunday, August 24. Kind, thoughtful people (like you!) will engage deeply with Saint Trey's piece on Zoom, beginning at 2:00 pm PT and ending at 3:30 pm PT.If you're interested, you can learn more and sign up by clicking the button below.When I first read “They Burn Books to Burn Us Too,” I was deeply moved. I was moved by the power of Saint Trey W's message. But I was equally moved by the beauty of his writing. Saint Trey is a poet. This essay is lyrical.“When a government begins to fear its own history,” Saint Trey writes, “it has already declared war on the people who survived it.”Yes, this is an essay about book banning. It is about erasure, the war on memory, and our government's attempt to dominate and destroy Black people. But the piece is also about dreaming. No matter the government's violence, Black people will not be silenced. They will not be unwritten. Saint Trey writes:What they do not know is that we were never written in the first place. We were sung. We were carved into tree trunks and kitchen counters and braided into our mother's hair. We are older than their archives. And our stories do not end with silence.When I finished the piece, I had three immediate thoughts:* I must share this essay with Sarai right now* Hopefully they appreciate it as much as I do* Wouldn't it be perfect if Sarai and Saint Trey got to talk to each other?If you're newish to Article Club, you may not have met Sarai yet, so here are a few words of (re)introduction: Sarai is one of the most astute readers I have ever met. Whenever we talk, they make me smarter. More importantly, Sarai helps me connect the dots and act with more compassion.So it was an obvious next step — given my three thoughts above — that I should reach out to Sarai and gather their perspective. The rest is history. Sarai loved the essay, I contacted Saint Trey, he generously said yes to doing the interview, and they met up on Zoom to talk about his beautiful piece.The result is this wholehearted conversation. Sarai and Saint Trey cover a wide range of topics. I won't try to list them all here. It was clear to me, as I listened to Sarai and Saint Trey — two poets thinking together and sharing their perspectives about a powerful essay — that I was struck by the mutual care they shared with one another. In their discussion of Saint Trey's piece, they centered on imagination and possibility, as well as the power of language and lineage.Here's an excerpt from the conversation that I especially appreciated. About ancestors, language, Blackness, libraries, and God, Saint Trey says:Our ancestors are not just bloodlines, right? They're also our bookshelves. People like Toni Morrison, you know — she taught me that language can be a spell. It can be a sword, but it also can be a sanctuary. Reading Beloved and The Bluest Eye — it was the first time I understood the sacredness of Blackness in a way, especially in its unspoken parts — her reminding us that, if you are free, then you must free somebody else.I think libraries are a portal to that. James Baldwin, giving permission to tell the truth, especially when it burns. This sort of clarity — this heat, this refusal to perform respectability — and his teaching that moral authority doesn't require approval. Audre Lorde, reminding us that silence is not going to protect us. She made queerness feel like gospel. So the reason I mentioned libraries is because they're all-encompassing of these stories. They're in a sense, I would say, akin to church, right, to those who are believers, right? For me, the way I have reimagined faith in God is in language, it is in words that, you know, are passed through vessels — the artists, the writers, the griots. All have showed me that craft and conviction can dance, right? — that words don't have to be soft to be sacred. And I think libraries, they feed us when the world try has tried to starve us.Seriously: I could listen to that passage over and over again. The clarity of Saint Trey's words — both spoken here in this conversation, as well as in “They Burn Books to Burn Us Too” — is a gift.I hope you take a listen to the conversation. A little disclaimer: The quality of the audio is a bit patchy at times, particularly at the beginning. The Internet was not behaving. It tried to be a nuisance. But it was unsuccessful, for two reasons: First, the audio smooths out after the first few minutes. Second, the quality of Sarai and Saint Trey's words will make you listen more closely and tune out the distractions.One more time, I'd like to thank Saint Trey for bringing us this piece. It's an essay I believe that everyone should read and reflect on. I appreciate your words and your generosity of spirit. And Sarai, I am grateful to you as well, not only for this conversation but also for your contribution to our reading community. An invitation to our discussion on August 24I warmly invite you to participate in our discussion on Sunday, August 24, 2:00 - 3:30 pm PT. We'll meet on Zoom. You can sign up below, it's free.Thank you for reading and listening to this week's issue. Hope you liked it.

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists.   In this two-part series of Oakland Asian Cultural Center's “Let's Talk” podcast Eastside Arts Alliance is featured. Elena Serrano and Susanne Takehara, two of the founders of Eastside Arts Alliance, and staff member Aubrey Pandori will discuss the history that led to the formation of Eastside and their deep work around multi-racial solidarity.   Transcript: Let's Talk podcast episode 9  [00:00:00] Emma: My name is Emma Grover, and I am the program and communications coordinator at the Oakland Asian Cultural Center, known also as OACC. Today we are sharing the ninth episode of our Let's Talk Audio Series. Let's Talk is part of OACC'S Open Ears for Change Initiative, which was established in 2020. With this series, our goals are to address anti-Blackness in the APIA communities, discuss the effects of colorism and racism in a safe space, and highlight Black and Asian solidarity and community efforts specifically in the Oakland Chinatown area. Today's episode is a round table discussion with Elena Serrano, Susanne Takahara, and Aubrey Pandori of Eastside Arts Alliance.  [00:00:53] Aubrey: Hello everybody. This is Aubrey from Eastside Arts Alliance, and I am back here for the second part of our Let's Talk with Suzanne and Elena. We're gonna be talking about what else Eastside is doing right now in the community. The importance of art in activism, and the importance of Black and Asian solidarity in Oakland and beyond.  So I am the community archivist here at Eastside Arts Alliances. I run CARP, which stands for Community Archival Resource Project. It is a project brought on by one of our co-founders, Greg Morozumi. And it is primarily a large chunk of his own collection from over the years, but it is a Third World archive with many artifacts, journals, pens, newspapers from social movements in the Bay Area and beyond, international social movements from the 1960s forward. We do a few different programs through CARP. I sometimes have archival exhibitions. We do public engagement through panels, community archiving days. We collaborate with other community archives like the Bay Area Lesbian Archives and Freedom Archives here in Oakland and the Bay Area. And we are also working on opening up our Greg Morozumi Reading Room in May. So that is an opportunity for people to come in and relax, read books, host reading groups, or discussions with their community. We're also gonna be opening a lending system so people are able to check out books to take home and read. There'll be library cards coming soon for that and other fun things to come.  [00:02:44] So Suzanne, what are you working on at Eastside right now? [00:02:48] Susanne: Well, for the past like eight or nine years I've been working with Jose Ome Navarrete and Debbie Kajiyama of NAKA Dance Theater to produce Live Arts and Resistance (LAIR), which is a Dance Theater Performance series. We've included many artists who, some of them started out here at Eastside and then grew to international fame, such as Dohee Lee, and then Amara Tabor-Smith has graced our stages for several years with House Full of Black Women. This year we're working with Joti Singh on Ghadar Geet: Blood and Ink, a piece she choreographed, and shot in film and it's a multimedia kind of experience. We've worked with Cat Brooks and many emerging other artists who are emerging or from all over, mostly Oakland, but beyond. It's a place where people can just experiment and not worry about a lot of the regulations that bigger theaters have. Using the outside, the inside, the walls, the ceiling sometimes. It's been an exciting experience to work with so many different artists in our space.  [00:04:03] Elena: And I have been trying to just get the word out to as many different folks who can help sustain the organization as possible about the importance of the work we do here. So my main job with Eastside has been raising money. But what we're doing now is looking at cultural centers like Eastside, like Oakland Asian Cultural Center, like the Malonga Casquelord Center, like Black Cultural Zone, like the Fruitvale Plaza and CURJ's work. These really integral cultural hubs. In neighborhoods and how important those spaces are.  [00:04:42] So looking at, you know, what we bring to the table with the archives, which serve the artistic community, the organizing community. There's a big emphasis, and we had mentioned some of this in the first episode around knowing the history and context of how we got here so we can kind of maneuver our way out. And that's where books and movies and posters and artists who have been doing this work for so long before us come into play in the archives and then having it all manifest on the stage through programs like LAIR, where theater artists and dancers and musicians, and it's totally multimedia, and there's so much information like how to keep those types of places going is really critical.  [00:05:28] And especially now when public dollars have mostly been cut, like the City of Oakland hardly gave money to the arts anyway, and they tried to eliminate the entire thing. Then they're coming back with tiny bits of money. But we're trying to take the approach like, please, let's look at where our tax dollars go. What's important in a neighborhood? What has to stay and how can we all work together to make that happen?  [00:05:52] Susanne: And I want to say that our Cultural Center theater is a space that is rented out very affordably to not just artists, but also many organizations that are doing Movement work, such as Palestinian Youth Movement, Bala, Mujeres Unidas Y Activas, QT at Cafe Duo Refugees, United Haiti Action Committee, Freedom Archives, Oakland Sin Fronteras, Center for CPE, and many artists connected groups.  [00:06:22] Aubrey: Yeah, I mean, we do so much more than what's in the theater and Archive too, we do a lot of different youth programs such as Girl Project, Neighborhood Arts, where we do public murals. One of our collective members, Angie and Leslie, worked on Paint the Town this past year. We also have our gallery in between the Cultural Center and Bandung Books, our bookstore, which houses our archive. We are celebrating our 25th anniversary exhibition.  [00:06:54] Susanne: And one of the other exhibits we just wrapped up was Style Messengers, an exhibit of graffiti work from Dime, Spy and Surge, Bay Area artists and Surge is from New York City, kind of illustrating the history of graffiti and social commentary.  [00:07:30] Elena: We are in this studio here recording and this is the studio of our youth music program Beats Flows, and I love we're sitting here with this portrait of Amiri Baraka, who had a lot to say to us all the time. So it's so appropriate that when the young people are in the studio, they have this elder, magician, poet activist looking at him, and then when you look out the window, you see Sister Souljah, Public Enemy, and then a poster we did during, when Black Lives Matter came out, we produced these posters that said Black Power Matters, and we sent them all over the country to different sister cultural centers and I see them pop up somewhere sometimes and people's zooms when they're home all over the country. It's really amazing and it just really shows when you have a bunch of artists and poets and radical imagination, people sitting around, you know, what kind of things come out of it. [00:08:31] Aubrey: I had one of those Black Power Matters posters in my kitchen window when I lived in Chinatown before I worked here, or visited here actually. I don't even know how I acquired it, but it just ended up in my house somehow.  [00:08:45] Elena: That's perfect. I remember when we did, I mean we still do, Malcolm X Jazz Festival and it was a young Chicana student who put the Jazz Festival poster up and she was like, her parents were like, why is Malcolm X? What has that got to do with anything? And she was able to just tell the whole story about Malcolm believing that people, communities of color coming together  is a good thing. It's a powerful thing. And it was amazing how the festival and the youth and the posters can start those kind of conversations.  [00:09:15] Aubrey: Malcolm X has his famous quote that says “Culture is an indispensable weapon in the freedom struggle.” And Elena, we think a lot about Malcolm X and his message here at Eastside about culture, but also about the importance of art. Can we speak more about the importance of art in our activism?  [00:09:35] Elena: Well, that was some of the things we were touching on around radical imagination and the power of the arts. But where I am going again, is around this power of the art spaces, like the power of spaces like this, and to be sure that it's not just a community center, it's a cultural center, which means we invested in sound good, sound good lighting, sprung floors. You know, just like the dignity and respect that the artists and our audiences have, and that those things are expensive but critical. So I feel like that's, it's like to advocate for this type of space where, again, all those groups that we listed off that have come in here and there's countless more. They needed a space to reach constituencies, you know, and how important that is. It's like back in the civil rights organizing the Black church was that kind of space, very important space where those kind of things came together. People still go to church and there's still churches, but there's a space for cultural centers and to have that type of space where artists and activists can come together and be more powerful together.  [00:10:50] Aubrey: I think art is a really powerful way of reaching people. [00:10:54] Elena: You know, we're looking at this just because I, being in the development end, we put together a proposal for the Environmental Protection Agency before Donald (Trump) took it over. We were writing about how important popular education is, so working with an environmental justice organization who has tons of data about how impacted communities like East Oakland and West Oakland are suffering from all of this, lots of science. But what can we, as an arts group, how can we produce a popular education around those things? And you know, how can we say some of those same messages in murals and zines, in short films, in theater productions, you know, but kind of embracing that concept of popular education. So we're, you know, trying to counter some of the disinformation that's being put out there too with some real facts, but in a way that, you know, folks can grasp onto and, and get.  [00:11:53] Aubrey: We recently had a LAIR production called Sky Watchers, and it was a beautiful musical opera from people living in the Tenderloin, and it was very personal. You were able to hear about people's experiences with poverty, homelessness, and addiction in a way that was very powerful. How they were able to express what they were going through and what they've lost, what they've won, everything that has happened in their lives in a very moving way. So I think art, it's, it's also a way for people to tell their stories and we need to be hearing those stories. We don't need to be hearing, I think what a lot of Hollywood is kind of throwing out, which is very white, Eurocentric beauty standards and a lot of other things that doesn't reflect our neighborhood and doesn't reflect our community. So yeah, art is a good way for us to not only tell our stories, but to get the word out there, what we want to see changed.  So our last point that we wanna talk about today is the importance of Black and Asian solidarity in Oakland. How has that been a history in Eastside, Suzanne?  [00:13:09] Susanne: I feel like Eastside is all about Third World solidarity from the very beginning. And Yuri Kochiyama is one of our mentors through Greg Morozumi and she was all about that. So I feel like everything we do brings together Black, Asian and brown folks. [00:13:27] Aubrey: Black and Asian solidarity is especially important here at Eastside Arts Alliance. It is a part of our history. We have our bookstore called Bandung Books for a very specific reason, to give some history there. So the Bandung Conference happened in 1955 in Indonesia, and it was the first large-scale meeting of Asian and African countries. Most of which were newly independent from colonialism. They aimed to promote Afro-Asian cooperation and rejection of colonialism and imperialism in all nations. And it really set the stage for revolutionary solidarity between colonized and oppressed people, letting way for many Third Worlds movements internationally and within the United States.  [00:14:14] Eastside had an exhibition called Bandung to the Bay: Black and Asian Solidarity at Oakland Asian Cultural Center the past two years in 2022 and 2023 for their Lunar New Year and Black History Month celebrations. It highlighted the significance of that conference and also brought to light what was happening in the United States from the 1960s to present time that were creating and building solidarity between Black and Asian communities. The exhibition highlighted a number of pins, posters, and newspapers from the Black Liberation Movement and Asian American movement, as well as the broader Third World movement. The Black Panthers were important points of inspiration in Oakland, in the Bay Area in getting Asian and Pacific Islanders in the diaspora, and in their homelands organized.  [00:15:07] We had the adoption of the Black Panthers 10-point program to help shape revolutionary demands and principles for people's own communities like the Red Guard in San Francisco's Chinatown, IWK in New York's Chinatown and even the Polynesian Panthers in New Zealand. There were so many different organizations that came out of the Black Panther party right here in Oakland. And we honor that by having so many different 10-point programs up in our theater too. We have the Brown Berets, Red Guard Party, Black Panthers, of course, the American Indian Movement as well. So we're always thinking about that kind of organizing and movement building that has been tied here for many decades now.  [00:15:53] Elena: I heard that the term Third World came from the Bandung conference. [00:15:58] Aubrey: Yes, I believe that's true.  [00:16:01] Elena: I wanted to say particularly right now, the need for specifically Black Asian solidarity is just, there's so much misinformation around China coming up now, especially as China takes on a role of a superpower in the world. And it's really up to us to provide some background, some other information, some truth telling, so folks don't become susceptible to that kind of misinformation. And whatever happens when it comes from up high and we hate China, it reflects in Chinatown. And that's the kind of stereotyping that because we have been committed to Third World solidarity and truth telling for so long, that that's where we can step in and really, you know, make a difference, we hope. I think the main point is that we need to really listen to each other, know what folks are going through, know that we have more in common than we have separating us, especially in impacted Black, brown, Asian communities in Oakland. We have a lot to do.  [00:17:07] Aubrey: To keep in contact with Eastside Arts Alliance, you can find us at our website: eastside arts alliance.org, and our Instagrams at Eastside Cultural and at Bandung Books to stay connected with our bookstore and CArP, our archive, please come down to Eastside Arts Alliance and check out our many events coming up in the new year. We are always looking for donations and volunteers and just to meet new friends and family.  [00:17:36] Susanne: And with that, we're gonna go out with Jon Jang's “The Pledge of Black Asian Alliance,” produced in 2018.  [00:18:29] Emma: This was a round table discussion at the Eastside Arts Alliance Cultural Center with staff and guests: Elena, Suzanne and Aubrey.  Let's Talk Audio series is one of OACC'S Open Ears for Change projects and as part of the Stop the Hate Initiative with funds provided by the California Department of Social Services in consultation with the commission of Asian and Pacific Islander American Affairs to administer $110 million allocated over three years to community organizations. These organizations provide direct services to victims of hate and their families and offer prevention and intervention services to tackle hate in our communities. This episode is a production of the Oakland Asian Cultural Center with engineering, editing, and sound design by Thick Skin Media.  [00:19:18] A special thanks to Jon Jang for permission to use his original music. And thank you for listening.  [00:19:32] Music: Life is not what you alone make it. Life is the input of everyone who touched your life and every experience that entered it. We are all part of one another. Don't become too narrow, live fully, meet all kinds of people. You'll learn something from everyone. Follow what you feel in your heart. OACC Podcast [00:00:00] Emma: My name is Emma Grover, and I am the program and communications coordinator at the Oakland Asian Cultural Center, known also as OACC. Today we are sharing the eighth episode of our Let's Talk audio series. Let's talk as part of OACC's Open Ears for Change Initiative, which was established in 2020. With this series, our goals are to address anti-blackness in the APIA communities, discuss the effects of colorism and racism in a safe space, and highlight black and Asian solidarity and community efforts specifically in the Oakland Chinatown area.   [00:00:43] Today's guests are Elena Serrano and Suzanne Takahara, co-founders of Eastside Arts Alliance. Welcome Elena and Suzanne, thank you so much for joining today's episode. And so just to kick things off, wanna hear about how was Eastside Arts Alliance started?   [00:01:01] Susanne: Well, it was really Greg Morozumi who had a longstanding vision of creating a cultural center in East Oakland, raised in Oakland, an organizer in the Bay Area, LA, and then in New York City where he met Yuri Kochiyama, who became a lifelong mentor.   [00:01:17] Greg was planning with one of Yuri's daughters, Ichi Kochiyama to move her family to Oakland and help him open a cultural center here. I met Greg in the early nineties and got to know him during the January, 1993 “No Justice, No Peace” show at Pro Arts in Oakland. The first Bay Graffiti exhibition in the gallery. Greg organized what became a massive anti-police brutality graffiti installation created by the TDDK crew. Graffiti images and messages covered the walls and ceiling complete with police barricades. It was a response to the Rodney King protests. The power of street art busted indoors and blew apart the gallery with political messaging. After that, Greg recruited Mike Dream, Spy, and other TDK writers to help teach the free art classes for youth that Taller Sin Fronteras was running at the time.   [00:02:11] There were four artist groups that came together to start Eastside. Taller Sin Fronteras was an ad hoc group of printmakers and visual artists activists based in the East Bay. Their roots came out of the free community printmaking, actually poster making workshops that artists like Malaquias Montoya and David Bradford organized in Oakland in the early 70s and 80s.   [00:02:34] The Black Dot Collective of poets, writers, musicians, and visual artists started a popup version of the Black Dot Cafe. Marcel Diallo and Leticia Utafalo were instrumental and leaders of this project. 10 12 were young digital artists and activists led by Favianna Rodriguez and Jesus Barraza in Oakland. TDK is an Oakland based graffiti crew that includes Dream, Spie, Krash, Mute, Done Amend, Pak and many others evolving over time and still holding it down.   [00:03:07] Elena: That is a good history there. And I just wanted to say that me coming in and meeting Greg and knowing all those groups and coming into this particular neighborhood, the San Antonio district of Oakland, the third world aspect of who we all were and what communities we were all representing and being in this geographic location where those communities were all residing. So this neighborhood, San Antonio and East Oakland is very third world, Black, Asian, Latinx, indigenous, and it's one of those neighborhoods, like many neighborhoods of color that has been disinvested in for years. But rich, super rich in culture.   [00:03:50] So the idea of a cultural center was…let's draw on where our strengths are and all of those groups, TDKT, Taller Sin Fronters, Black artists, 10 – 12, these were all artists who were also very engaged in what was going on in the neighborhoods. So artists, organizers, activists, and how to use the arts as a way to lift up those stories tell them in different ways. Find some inspiration, ways to get out, ways to build solidarity between the groups, looking at our common struggles, our common victories, and building that strength in numbers.   [00:04:27] Emma: Thank you so much for sharing. Elena and Suzanne, what a rich and beautiful history for Eastside Arts Alliance.   [00:04:34] Were there any specific political and or artistic movements happening at that time that were integral to Eastside's start?   [00:04:41] Elena: You know, one of the movements that we took inspiration from, and this was not happening when Eastside got started, but for real was the Black Panther Party. So much so that the Panthers 10-point program was something that Greg xeroxed and made posters and put 'em up on the wall, showing how the 10-point program for the Panthers influenced that of the Young Lords and the Brown Berets and I Wor Kuen (IWK).   [00:05:07] So once again, it was that Third world solidarity. Looking at these different groups that were working towards similar things, it still hangs these four posters still hang in our cultural, in our theater space to show that we were all working on those same things. So even though we came in at the tail end of those movements, when we started Eastside, it was very much our inspiration and what we strove to still address; all of those points are still relevant right now.   [00:05:36] Susanne: So that was a time of Fight The Power, Kaos One and Public Enemy setting. The tone for public art murals, graphics, posters. So that was kind of the context for which art was being made and protests happened.   [00:05:54] Elena: There was a lot that needed to be done and still needs to be done. You know what? What the other thing we were coming on the tail end of and still having massive repercussions was crack. And crack came into East Oakland really hard, devastated generations, communities, everything, you know, so the arts were a way for some folks to still feel power and feel strong and feel like they have agency in the world, especially hip hop and, spray can, and being out there and having a voice and having a say, it was really important, especially in neighborhoods where things had just been so messed up for so long.   [00:06:31] Emma: I would love to know also what were the community needs Eastside was created to address, you know, in this environment where there's so many community needs, what was Eastside really honing in on at this time?   [00:06:41] Elena: It's interesting telling our story because we end up having to tell so many other stories before us, so things like the, Black Arts movement and the Chicano Arts Movement. Examples of artists like Amiri Baraka, Malaguias Montoya, Sonya Sanchez. Artists who had committed themselves to the struggles of their people and linking those two works. So we always wanted to have that. So the young people that we would have come into the studio and wanna be rappers, you know, it's like, what is your responsibility?   [00:07:15] You have a microphone, you amplify. What are some of the things you're saying? So it was on us. To provide that education and that backstory and where they came from and the footsteps we felt like they were in and that they needed to keep moving it forward. So a big part of the cultural center in the space are the archives and all of that information and history and context.   [00:07:37] Susanne: And we started the Malcolm X Jazz Arts Festival for that same reason coming out of the Bandung Conference. And then the Tri Continental, all of this is solidarity between people's movements.   [00:07:51] Emma: You've already talked about this a little bit, the role of the arts in Eastside's foundation and the work that you're doing, and I'd love to hear also maybe how the role of the arts continues to be important in the work that you're doing today as a cultural center.   [00:08:04] And so my next question to pose to you both is what is the role of the arts at Eastside?   [00:08:10] Elena: So a couple different things. One, I feel like, and I said a little bit of this before, but the arts can transmit messages so much more powerfully than other mediums. So if you see something acted out in a theater production or a song or a painting, you get that information transmitted in a different way.   [00:08:30] Then also this idea of the artists being able to tap into imagination and produce images and visions and dreams of the future. This kind of imagination I just recently read or heard because folks aren't reading anymore or hardly reading that they're losing their imagination. What happens when you cannot even imagine a way out of things?   [00:08:54] And then lastly, I just wanted to quote something that Favianna Rodriguez, one of our founders always says “cultural shift precedes political shift.” So if you're trying to shift things politically on any kind of policy, you know how much money goes to support the police or any of these issues. It's the cultural shift that needs to happen first. And that's where the cultural workers, the artists come in.   [00:09:22] Susanne: And another role of Eastside in supporting the arts to do just that is honoring the artists, providing a space where they can have affordable rehearsal space or space to create, or a place to come safely and just discuss things that's what we hope and have created for the Eastside Cultural Center and now the bookstore and the gallery. A place for them to see themselves and it's all um, LGBTA, BIPOC artists that we serve and honor in our cultural center. To that end, we, in the last, I don't know, 8, 9 years, we've worked with Jose Navarrete and Debbie Kajiyama of Naka Dance Theater to produce live arts and resistance, which gives a stage to emerging and experienced performance artists, mostly dancers, but also poets, writers, theater and actors and musicians.   [00:10:17] Emma: The last question I have for you both today is what is happening in the world that continues to call us to action as artists?   [00:10:27] Elena: Everything, everything is happening, you know, and I know things have always been happening, but it seems really particularly crazy right now on global issues to domestic issues. For a long time, Eastside was um, really focusing in on police stuff and immigration stuff because it was a way to bring Black and brown communities together because they were the same kind of police state force, different ways.   [00:10:54] Now we have it so many different ways, you know, and strategies need to be developed. Radical imagination needs to be deployed. Everyone needs to be on hand. A big part of our success and our strength is organizations that are not artistic organizations but are organizing around particular issues globally, locally come into our space and the artists get that information. The community gets that information. It's shared information, and it gives us all a way, hopefully, to navigate our way out of it.   [00:11:29] Susanne: The Cultural Center provides a venue for political education for our communities and our artists on Palestine, Haiti, Sudan, immigrant rights, prison abolition, police abolition, sex trafficking, and houselessness among other things.   [00:11:46] Elena: I wanted to say too, a big part of what's going on is this idea of public disinvestment. So housing, no such thing as public housing, hardly anymore. Healthcare, education, we're trying to say access to cultural centers. We're calling that the cultural infrastructure of neighborhoods. All of that must be continued to be supported and we can't have everything be privatized and run by corporations. So that idea of these are essential things in a neighborhood, schools, libraries, cultural spaces, and you know, and to make sure cultural spaces gets on those lists.   [00:12:26] Emma: I hear you. And you know, I think every category you brought up, actually just now I can think of one headline or one piece of news recently that is really showing how critically these are being challenged, these basic rights and needs of the community. And so thank you again for the work that you're doing and keeping people informed as well. I think sometimes with all the news, both globally and, and in our more local communities in the Bay Area or in Oakland. It can be so hard to know what actions to take, what tools are available. But again, that's the importance of having space for this type of education, for this type of activism. And so I am so grateful that Eastside exists and is continuing to serve our community in this way.   What is Eastside Arts Alliance up to today? Are there any ways we can support your collective, your organization, what's coming up?   [00:13:18] Elena: Well, this is our 25th anniversary. So the thing that got us really started by demonstrating to the community what a cultural center was, was the Malcolm X Jazz Arts Festival, and that this year will be our 25th anniversary festival happening on May 17th.   [00:13:34] It's always free. It's in San Antonio Park. It's an amazing day of organizing and art and music, multi-generational. It's beautiful. It's a beautiful day. Folks can find out. We have stuff going on every week. Every week at the cultural center on our website through our socials. Our website is Eastside Arts alliance.org, and all the socials are there and there's a lot of information from our archives that you can look up there. There's just just great information on our website, and we also send out a newsletter.   [00:14:07] Emma: Thank you both so much for sharing, and I love you bringing this idea, but I hear a lot of arts and activism organizations using this term radical imagination and how it's so needed for bringing forth the future that we want for ourselves and our future generations.   [00:14:24] And so I just think that's so beautiful that Eastside creates that space, cultivates a space where that radical imagination can take place through the arts, but also through community connections. Thank you so much Elena and Suzanne for joining us today.   [00:14:40] Susanne: Thank you for having us.   [00:15:32] Emma: Let's Talk Audio series is one of OACC'S Open Ears for Change projects and is part of the Stop the Hate Initiative with funds provided by the California Department of Social Services. In consultation with the commission of Asian and Pacific Islander American Affairs to administer $110 million allocated over three years to community organizations. These organizations provide direct services to victims of hate and their families, and offer prevention and intervention services to tackle hate in our communities.   This episode is a production of the Oakland Asian Cultural Center with engineering, editing, and sound design by Thick Skin Media. A special thanks to Jon Jang for permission to use his original music, and thank you for listening.   [00:16:34] Music: Life is not what you alone make it. Life is the input of everyone who touched your life and every experience that entered it. We are all part of one another. Don't become too narrow. Live fully, meet all kinds of people. You'll learn something from everyone. Follow what you feel in your heart. The post APEX Express – August 14, 2025 appeared first on KPFA.

The robots are coming, the robots are coming … baby they are already here!

Are believers the only ones noticing the defilement in the world today? In today's episode, Rabbi Schneider teaches on the end times prophecies in the Old Testament as well as the Book of Revelation and how today is like the days of Lot and the days of Noah.

Episode No. 718 features artist Masako Miki and artist/curator Katherine Simóne Reynolds. The Institute of Contemporary Art San Francisco is presenting "Midnight March," a far-ranging presentation of Miki's two-dimensional and three-dimensional practice. The Japanese-born Miki's paintings, sculptures, and installations live between the sacred and the secular. Her often exuberant sculptures are rooted in the blending of Japanese and US cultures. Her previous solo shows have been at museums such as the de Young Museum, San Francisco, the Berkeley Art Museum and Pacific Film Archive, University of California, Berkeley, and the ICA San José. Her work is in the permanent collections of BAMPFA, the San Francisco Museum of Modern Art, and more. Reynolds is the curator of "Held Impermanence (Artists Select: Katherine Simóne Reynolds)" at the Clyfford Still Museum, Denver. The exhibition uses the museum's art collection and archive to consider multiple competing desires, including Still's and the desires of art institutions, such as the unknown future museum to which he directed his art and archive be entrusted. Reynolds is an artist and curator who investigates emotional dialects and psychogeographies of Blackness. Her previous exhibitions have been at venues such as SculptureCenter, New York, Counterpublic 2023, St. Louis, and the Stanley Museum of Art, University of Iowa. As mentioned on the program: The CSM's gallery booklet. Instagram: Masako Miki, Tyler Green.

This Week In White Supremacy 1HOOD centers on the fragility of democracy, particularly in states like Texas and Tennessee. The discussion of gerrymandering and redistricting reveals the relentless effort to undermine democratic processes to favor political gains. Said aptly describes this as "the end of days," with democracy appearing to collapse under the weight of its own inconsistencies and systemic racism.Economic challenges do not escape critique, as the reality of rising costs juxtaposes sharply against political assertions of a thriving economy. The commentary points to a disconnect between political narratives and everyday struggles faced by the American populace, exemplified by rising grocery prices and persistent inflation.Miracle's insight highlights the global nature of anti-Blackness. The inability of traditional Black institutions, like the NAACP, to fully support individuals like Chris Smalls reflects the ongoing struggle for genuine representation and protection of Black people in global movements.Ending with a poignant quote from James Baldwin, the script underscores the right to perpetual criticism of America. This criticism is portrayed not as unpatriotic, but as an essential component of true patriotism—a necessary step in the ongoing battle for an equitable and just society. --To help us build liberated communities through arts, education, and social justice visit our website 1hood.org to purchase your official 1HOOD apparel or consider making a tax-deductible donation to 1Hood Media. --WATCH THE SHOW: youtube.com/@twiws--FOLLOW 1HOOD youtube.com/@1hoodfacebook.com/1hoodmediainstagram.com/1hoodmediax.com/1hood--About:This Week In White Supremacy is the 1Hood podcast discussing the cultural effects and weekly injustices surrounding white supremacy; through intelligent, insightful commentary and often comedic conversations this podcast is geared towards adults who want to digest the latest news and events with humor and Hip-Hop.--DISCLAIMERS: The views and opinions expressed during this presentation are those of the authors and do not necessarily reflect the official policy or position of 1Hood Media, 1Hood Power, and or its affiliates. We do not own the copyrights to the selected songs, audios and/or videos shared in this broadcast. This Week In White Supremacy is brought to you by the 1HOOD Media NetworkExplicit LanguageParental Discretion is AdvisedTV-MA

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

A game of got-yer-nose turns racial and a 6-year-old raps to her white mom about not getting her Blackness. Two stories of biracial kids schooling their mamas. ⭐️ This episode originally ran on Fri, 05 Jun 2015 and is a favorite from the archives. We hope you enjoy, and we'll be back next week with a brand new episode. … Join LST+ for community and access to You Know What, another show in the Longest Shortest universe! Follow us on Instagram Website: longestshortesttime.com Learn more about your ad choices. Visit megaphone.fm/adchoices

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. 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

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. 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

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. 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

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network.

Classicism and Other Phobias (Princeton University Press, 2025) shows how the concept of “classicism” lacks the capacity to affirm the aesthetic value of Black life and asks whether a different kind of classicism—one of insurgence, fugitivity, and emancipation—is possible. Engaging with the work of Sylvia Wynter and other trailblazers in Black studies while drawing on his own experiences as a Black classicist, Dan-el Padilla Peralta situates the history of the classics in the racial and settler-colonialist settings of early modern and modern Europe and North America. He argues that immortalizing ancient Greek and Roman authors as “the classical” comes at the cost of devaluing Black forms of expression. Is a newfound emphasis on Black classicism the most effective counter to this phobia? In search of answers, Padilla Peralta ranges from the poetry of Juan de Castellanos to the writings of W.E.B. Du Bois and paintings by contemporary artists Kehinde Wiley and Harmonia Rosales. Based on the prestigious W.E.B. Du Bois Lectures delivered at Harvard University, Classicism and Other Phobias draws necessary attention to the inability of the classics as a field of study to fully cope with Blackness and Black people. Dan-el Padilla Peralta is professor of classics at Princeton University. Caleb Zakarin is editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices

Against! is the first book-length study of Afro-Caribbean and African immigrant and second-generation writing in the United States. In it, Asha Jeffers evaluates the relationship between Blackness and immigranthood in the US as depicted through the recurring theme of rebellious Black immigrant daughters. Considering the work of Paule Marshall, Edwidge Danticat, Chimamanda Ngozi Adichie, and Taiye Selasi, Jeffers untangles how rebellion is informed by race, gender, ethnicity, and migration status. Immigrant and second-generation writers mobilize often complicated familial relationships to comment on a variety of political, social, and psychic contexts. Jeffers argues that rather than categorizing Black migrants as either immediately fully integrated into an African American experience or seeing them as another category altogether that is unbound by race, Marshall, Danticat, Adichie, and Selasi identify the unstable position of Black migrants within the American racial landscape. By highlighting the diverse ways Black migrants and their children negotiate this position amid the dual demands of the respectability politics imposed on African Americans and the model-minority myth imposed on immigrants, Jeffers reveals the unsteady nature of US racial categories. Asha Jeffers is Associate Professor in the Department of English, Gender and Women's Studies at Dalhousie University in Halifax, Nova Scotia. 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

In Part 2, we pick up where we left off in Part 1. Carolyn and I talk about making decisions and intentionality vs. circumstance, need, and necessity. We then go on to talk more about Carolyn's lifelong love of sports. She shares the story of her maternal grandmother coming from The Philippines to live with them and how they'd watch games together. It was the days when, in much of the country, if you wanted to watch Major League Baseball, it was all Atlanta Braves, all the time (thanks to TBS, of course). Carolyn became a Braves fan, especially a fan of Dale Murphy. She watched football, too. She didn't watch the Giants on TV much, because every game wasn't televised in those days. But she could easily hop on Muni to see a game at Candlestick Park. Her dad often picked them up, showing up at the ballpark around the seventh inning, getting in free, and watching the end of the game with Carolyn and her friends and/or sisters. We go on a short sidebar about bundling up in San Francisco—at Candlestick and if you just wanted to go to the beach. In addition to Candlestick, she went to Warriors games a bit and also various sporting events at Cow Palace. Her dad learned how to bowl and would take his kids with him. We fast-forward a bit to hear about Carolyn's years in high school, when she went to the all-girl school Mercy High (which is now closed). Later, she took the same bus, the 29, to SF State that she had taken to Mercy. State was the only college she applied to. We talk a little about her decision not to leave San Francisco for school. In high school, she had decided that she wanted to be a sports writer. In fact, she aimed to become the first woman anchor at ESPN. We rewind a bit to talk about some of the journalism Carolyn did in high school. She had her own column in the school paper called “Off the Bench.” She shares a fun story of calling the Braves' front office to arrange for an interview with her favorite player—Murphy—the next time Atlanta rolled into town. In her third semester at SF State, Carolyn got pregnant. Around this time, she also took her first Asian-American Studies class, something that kicked in for her and stays with her to this day. She dove in head-first. I ask Carolyn whether and how much of that history her parents were aware of. She says that, for them, much of it was just things going on in their lives in the city they came to—things like the strike at SF State or the demonstrations at the I-Hotel in Manilatown. Learning more and more about the history of her people in the US lead Carolyn to confront her dad. “Why did you bring us here?” she'd ask. She ended up raising her first child, a mixed-race kid, as a single parent around this time in her life. She had figured that her son's dad would bring the kid the Blackness in his life, and she'd bring the Filipino-ness. Her own ideas of how best to raise the kid had to evolve, and they did, she says. She eventually returned to State and graduated. She lived in South City for a hot minute, held three jobs, and raised her son. She never felt that she couldn't leave The Bay. It was more, “Why would I?” Then, because if you know Carolyn Sideco, well, you know … then we talk about New Orleans. New Orleans is why and how Carolyn came into my life. My wife is borderline obsessed with The Crescent City. I'd been there some earlier in my life, growing up not too far away and having some Louisiana relatives. Erin and I spent three weeks in fall 2022 in a sublet in Bywater, Ninth Ward. That NOLA fever caught on for me then, and I'm hooked. Back home sometime after that, Carolyn came across Erin's radar. “There's a woman in San Francisco who seems to love New Orleans as much as I do and she has a house there!” Erin would tell me. In 2024, at a vegan Filipina pop-up at Victory Hall, we finally met this enigmatic woman. We ended up spending Mardi Gras this year at Carolyn's house in New Orleans—Kapwa Blue. “New Orleans has been calling me for about 20 years,” Carolyn says. One of her younger sisters lived there awhile. Her oldest son served in AmeriCorps there for three years and kept living in New Orleans four more. Carolyn and other members of her family visited often. This was around the time that Hurricane Katrina hit and devastated Southern Louisiana. A little more than a decade ago, Carolyn learned of the historical markers in the area that told the stories of Filipinos being the first Asians to settle in that part of the world. (Longtime listeners of Storied: SF might recall that Brenda Buenviaje hails from just across the Mississippi River from New Orleans.) As Carolyn learned more and more of the Filipino history in the region, that calling started to make more and more sense. Three years ago or so, her oldest son got married in New Orleans. That visit told Carolyn that she, too, could live there. Her husband devised a plan, and with some of Carolyn's cousins, they bought a house in the Musician's Village part of town, near the Ninth Ward—the aforementioned Kapwa Blue. They intended to bring that same sense of community her parents found and participated in back in San Francisco all those decades ago to their new neighborhood New Orleans. In addition to the house, Carolyn helped found tours of Filipino history in New Orleans and the surrounding area. Find them Bayou Barkada Instagram at @bayoubarkada Back in The City these days, Carolyn has her own sports consultancy called Coaching Kapwa (IG). “I call myself ‘Your sports relationship coach,'” she says. This means that she provides comfort and advice to anyone interacting with any of the various sports ecosystems. She aims to apply the idea of kapwa to an otherwise competition-driven sports landscape. We end the podcast (and the season) with Carolyn's interpretation of the theme of Storied: San Francisco, Season 7: Keep it local. She shares what that idea means for her here as well as how it pertains to her time in New Orleans. We'll be taking August off as far as new episodes go. I'll be busy putting together the first episodes of Season 8 and getting ready for the season launch party/art opening. “Every Kinda People” kicks off at Mini Bar on Sept. 4. That's also the theme of the next 20 or so episodes of this show. As always, thank you deeply and sincerely for listening/reading/sharing/liking/commenting/DMing/emailing/subscribing/rating/showing up and really any type of interaction you do with this passion project of mine. If you're not already, please sign up for our monthly newsletter over on the About page. See you in September!

On this new episode of THE POLITICRAT daily podcast Omar Moore talks about the need to be a better human being. Plus: In an extended clip from his "Unfiltered" show Roland Martin on Black owned businesses and the imperative need for better Black support of those businesses. Recorded July 25, 2025.SUBSCRIBE: https://mooreo.substack.comSUBSCRIBE: https://politicrat.substack.comPatronize Lanny Smith's Actively Black apparel business: https://activelyblack.comBlack owned businesses on Roland Martin's Black Star Network: https://shopblackstarnetwork.comBlack-owned media matters: (Watch Roland Martin Unfiltered daily M-F 6-8pm Eastern)https://youtube.com/rolandsmartin Download the Black Star Network appRECOMMENDED READSOmar's latest article on Substack (subscribe!) "A Few Of The Restaurants In San Francisco That Welcome And Treat Black People With Respect" (July 22, 2025)https://open.substack.com/pub/mooreo/p/a-few-of-the-restaurants-in-san-francisco?r=275tyr&utm_medium=iosTHE POLITICRAT SUMMER 2025 BOOK READING LIST: https://substack.com/@politicrat/note/c-133449058?r=judrw&utm_medium=ios&utm_source=notes-share-actionIf you would like to contribute financially to The Politicrat: please send money via Zelle to omooresf@gmail.comSocial media:https://fanbase.app/popcornreel(Invest in Fanbase now! https://startengine.com/fanbase)https://spoutible.com/popcornreelhttps://popcornreel.bsky.socialAnd spill.com (@popcornreel)

This episode of Habibi House features Dr. Rudolph “Butch” Ware — historian, author, and one of the most important living scholars of Islam, Black liberation, and decolonial thought. A professor of history at UC Santa Barbara, Ware sits down with us to unpack the stories that empire tried to bury: stories of Sufi rebellion, revolutionary faith, and the sacred legacy of Black Muslims in shaping not just Islam — but global freedom movements.WHAT WE TALK ABOUT:Why there is no Islam without Black peopleHow Sufi orders led anti-colonial revolts across West AfricaWhy liberals fear true solidarity between Black and Arab communitiesWhat it means to reclaim Islam from both empire and whitenessMalcolm X, Palestine, and the revolutionary roots of faithWhy Ware says Islam is inherently radical, and liberals won't save usHow storytelling, family, and love serve as tools for resistanceWHO IS BUTCH WARE?Rudolph “Butch” Ware is a historian of West Africa, Islam, and the Black Muslim world. He's the author of The Walking Qur'an: Islamic Education, Embodied Knowledge, and History in West Africa, and a leading voice in challenging Western narratives around Islam and African history. He speaks at the intersection of Sufism, slavery, liberation theology, and Black diasporic spirituality. His work dismantles colonial myths and re-centers the sacred in our understanding of resistance.KEY QUOTES FROM THE EPISODE:“There is no such thing as Islam without Black people. Islam didn't just show up in Africa — it was born in Africa.”“When the empire suppresses love, joy, and memory — storytelling becomes a revolutionary act.”“Liberalism is fine with coexistence, as long as it doesn't disrupt the structure of violence. That's not liberation.”WHY THIS CONVERSATION MATTERSAt a time when Muslim identity is either flattened or weaponized, Dr. Ware reminds us that faith has always been a tool of both survival and struggle. In a world where Gaza is burning, ICE is raiding, and history is being rewritten in real time, this episode offers truth — rooted in legacy, memory, and resistance.0:00 Intro – Who is Butch Ware?1:35 Growing up Muslim, Southern, and Black4:00 There is no Islam without Black people7:12 How Sufism sparked anti-colonial revolts10:05 Blackness, slavery, and prophetic tradition13:45 Liberalism vs. Revolutionary Islam16:30 Islamophobia, empire, and the theft of history20:55 Malcolm X and Gaza: Solidarity across struggle24:30 Love, storytelling, and decolonizing spirituality29:45 Final message to young Muslims and Black ArabsABOUT HABIBI HOUSEHabibi House is a culture-forward, decolonial, and unfiltered podcast centering MENA voices and their intersections with global liberation. Hosted by Arab creatives, activists, and artists, each episode features unapologetic conversations with guests shaping the future of art, politics, and identity.

Today we talk with Samar Al-Bulushi about her rich and complex work on Kenya, which, across multiple scales of time and place, discovers how the War on Terror both tapped into colonial ideologies of the past and present-day political calculations at the intersection of the local and global. We find out how the War has taken many different forms that often escape the eye—embedded as they are in structures of feelings and new practices that were instilled as Kenya maneuvers its different roles as war-maker and pacifier, independent state and partner with the US. We end with an important update on Kenya since the book's publication, which has seen a popular uprising and state repression. We speak about the roles of civil society and international organizations in this new historical moment.Samar Al-Bulushi is an Associate Professor of Anthropology at UC Irvine. Her book, War-Making as Worldmaking: Kenya, the United States, and the War on Terror, was published by Stanford University Press in November 2024. She is a non-resident fellow at the Quincy Institute for Responsible Statecraft and previously served as contributing editor for Africa is a Country. She has published in a variety of public outlets on topics ranging from the International Criminal Court to the militarization of U.S. policy in Africa.

This episode will be conducted in Spanish, in line with the podcast's aim to de-center urban knowledge production by showcasing distinctive urban perspectives, and linguistic viewpoints. We are thrilled to introduce you to the second episode of our series on Urban Polycrisis! Join us for an episode in Spanish exploring the complex urban racial politics of Cartagena, Colombia. In this conversation with historians Javier Ortiz Cassiani and Orlando Deavila Pertuz, we dive into the city's colonial past and explore how its racialised legacies shape contemporary urban life. We discuss how conflict, violence, and displacement have shaped racial politics, from Cartagena's role in the transatlantic slave trade to its recent remaking as a tourist hub. The episode also looks at how Afro-descendant communities resist urban segregation and dispossession, offering insights into broader issues of racism and Blackness in urban Colombia and Latin America today.

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San Diego's Pride Week is well underway. It is an opportunity to celebrate the rich history of the LGBTQ+ community in our border region — a history that is well-documented by the Lambda Archives, a local archive space in University Heights.20240819_145708.jpg (3000x4000, AR: 0.75)Local historian T.J. Tallie has spent the past year as the Lambda Archives' first ever community historian-in-residence. He wanted to find out: what was life like for San Diego's Black queer community in the 80's and 90's?On Midday Edition Thursday, we hear from Tallie about what he found, the intersection of Blackness and queerness, and the legacies of Black LGBTQ+ San Diegans today.Then, KPBS' Beth Accomando sits down with filmmaker Ron Najor to talk about his debut narrative feature, "Adjunct" ahead of its premiere in San Diego.And finally, KPBS arts reporter Julia Dixon Evans chats with local author Chris Baron about his latest middle grade book, "Spark" and dives into her arts and culture event picks for the weekend.Guests:T.J. Tallie, community historian-in-residence, Lambda Archives, associate professor of African history, University of San DiegoRon Najor, filmmaker, director of "Adjunct"Chris Baron, author of "Spark"Julia Dixon Evans, arts reporter and host of "The Finest" podcast, KPBS

This episode of "In the Key of Q" features a heartfelt and insightful conversation with Mel Lennon, a self-taught, German-born, New York City-based Black queer artist who is making his mark as a rapper, singer, songwriter, and producer.Mel shares his journey of blending infectious pop melodies with hip-hop beats and provocative lyrics that speak authentically to queer experiences. He candidly discusses overcoming profound insecurities (themes central to his debut EP "Overthinking Out Loud"), the pain of family disownment, experiences with housing insecurity, and the continuous journey towards self-acceptance and representation. Ultimately, Mel offers a powerful message of compassion, empathy, and the importance of challenging stigma, all while creating music that invites joy and celebration.Timestamped Key Takeaways[00:02:36] Mel Lennon on his musical style: He describes his music as pop, aiming for an inclusive feel that's open to everyone.[00:03:18] The origin of his name "Mel Lennon": Mel explains how his name humorously references his identity in performance spaces and his desire to move beyond racial caricatures.[00:04:01] On being the "only": Mel shares the experience of being the only Black person in a room and draws parallels to how queer individuals can feel "othered" in heteronormative spaces.[00:05:15] Education on race: He discusses the problematic expectation that minorities should educate the majority about racism and systemic issues.[00:08:22] Religion, empathy, and self-hate: Mel reflects on his religious upbringing, which instilled a sense of morality and empathy but also led to self-hatred due to homophobic teachings.[00:09:28] Hypermasculinity in queer spaces: Mel addresses the fetishisation of Blackness and the pressure for Black queer men to conform to hypermasculine ideals, even within the LGBTQ+ community.[00:12:32] Conviction over confidence: His drive to create music stems more from a deep-seated conviction than from confidence alone.[00:14:09] The purpose of being an "out loud" artist: Mel aims to make others, especially those feeling isolated, know they are not alone and that it's okay to be themselves.[00:15:51] Loneliness and trauma: He opens up about enduring loneliness.[00:18:18] Housing insecurity: Mel shares his personal experiences with homelessness after dropping out of college and how New York's resources eventually helped him find stability.[00:20:44] Black queer youth as "the culture": He emphasises the immense cultural influence of Black queer youth and the importance of ensuring their visibility and voices are at the forefront.[00:25:01] Joyful music with serious messages: Inspired by artists like Missy Elliott, Mel explains his approach to embedding social commentary and serious themes within celebratory and danceable music.[00:29:27] Mel's message to the world: He advocates for leading with compassion and empathy, stopping stigma, investing in facts, and embracing love for things that don't cause harm.[00:31:56] Upcoming Music: Mel announces his third EP, "Think less, feel More," is anticipated for New York City Pride.[00:32:56] Gateway Track "Freaky": Mel identifies "Freaky" as the song that best represents his sound—a hip-hop base with a fun, flirty pop exterior and lyrics exploring hypersexuality and self-acceptance.Guest BioMel Lennon is a self-taught rapper, singer, songwriter, and producer, born in Germany and now a vibrant part of New York City's music scene. Known by handles like @thatgaypopstar or @MelLennonPop, he crafts...

A dead inventor leaves behind a mysterious scarlet satchel — and when it opens, death comes calling for those who betrayed him. Listen to Dark Fantasy with “The Man With The Scarlet Satchel! | #RetroRadio EP0461Join the DARKNESS SYNDICATE: https://weirddarkness.com/syndicateCHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = Show Open00:01:30.028 = CBS Radio Mystery Theater, “Blood Red Roses” (July 12, 1976)00:45:24.243 = Murder By Experts, “It's Luck That Counts” (August 29, 1949) ***WD01:14:53.901 = Exploring Tomorrow, “Stranger With Roses” (June 11, 1958) ***WD01:33:02.835 = Faces In The Window, “Black Cat” (November 22, 1952) ***WD01:56:42.856 = Dark Fantasy, “The Man With The Scarlet Satchel” (March 06, 1942) ***WD02:21:21.323 = Diary of Fate, “Victor Wakeman” (June 29, 1948) ***WD02:48:08.069 = BBC's Fear on 4, “The Journey Home” (February 23, 2008)03:16:31.596 = Five After The Hour, “Amid The Blaze of Noon” (June 20, 1945)03:40:48.080 = 5 Minute Mysteries, “Broken Wheel” (1947-1950)03:45:44.256 = Tales From The Tomb, “The Raven” (1960s)03:55:10.518 = Future Tense, “The Seventh Victim” (May 06, 1974) ***WD04:16:12.606 = Gang Busters, “Broadway Bandit” (March 20, 1948) ***WD04:44:04.027 = Ava Maria Hour, “Benedict Patron St. Against Poison Witchcraft” (1939)05:07:46.682 = The Green Hornet, “The Parking Lot Racket” (October 31, 1939)05:37:28.102 = The Hall of Fantasy, “The Judge's House” (April 03, 1947) ***WD06:03:45.303 = Haunted Tales of the Supernatural, “Legal Rites” (February 17, 1982)06:31:43.493 = The Haunting Hour, “Cat Man” (October 13, 1945)06:56:42.058 = Have Gun Will Travel, “Young Gun” (July 12, 1959)07:20:22.680 = The Hermit's Cave, “The Blackness of Terror” (April 06, 1947)07:44:50.794 = Mystery Is My Hobby, “Voice of Doom” (1947) ***WD08:07:56.355 = Sherlock Holmes, “Camberwell Poisoners” (February 18, 1946)08:36:56.449 = Incredible But True, “The One That Got Away” (1950-1951)08:40:18.062 = Inner Sanctum, “Undead” (December 18, 1945) ***WD09:07:12.135 = The Key, “Lost In The Amazon” (1956) ***WD09:32:25.325 = Lights Out (Everyman's Theater), “Baby” (March 28, 1941) ***WD09:56:52.777 = Show Close(ADU) = Air Date Unknown(LQ) = Low Quality***WD = Remastered, edited, or cleaned up by Weird Darkness to make the episode more listenable. Audio may not be pristine, but it will be better than the original file which may have been unusable or more difficult to hear without editing.Weird Darkness theme by Alibi Music LibraryABOUT WEIRD DARKNESS: Weird Darkness is a true crime and paranormal podcast narrated by professional award-winning voice actor, Darren Marlar. Seven days per week, Weird Darkness focuses on all thing strange and macabre such as haunted locations, unsolved mysteries, true ghost stories, supernatural manifestations, urban legends, unsolved or cold case murders, conspiracy theories, and more. On Thursdays, this scary stories podcast features horror fiction along with the occasional creepypasta. Weird Darkness has been named one of the “Best 20 Storytellers in Podcasting” by Podcast Business Journal. Listeners have described the show as a cross between “Coast to Coast” with Art Bell, “The Twilight Zone” with Rod Serling, “Unsolved Mysteries” with Robert Stack, and “In Search Of” with Leonard Nimoy.= = = = ="I have come into the world as a light, so that no one who believes in me should stay in darkness." — John 12:46= = = = =WeirdDarkness® is a registered trademark. Copyright ©2025, Weird Darkness.= = = = =CUSTOM WEBPAGE: https://weirddarkness.com/WDRR0461

In this episode of Therapy Rebranded, our “Gay Correspondent” Mycall Riley returns to call out performative Pride and the empty promises of DEI. We dig into rainbow capitalism, anti-Blackness in queer spaces, and why universities and corporations are quietly abandoning real equity work. Plus: Zohran Mamdani's NYC mayor run, the case for state-run grocery stores, and why your identity alone doesn't make you an ally.Tune in for a candid, profanity-laced conversation that goes beyond slogans and stickers to ask: What does true liberation look like?

Andrew S. Berish. 2025. Hating Jazz: A History of Its Disparagement, Mockery, and Other Forms of Abuse. (U of Chicago Press, 2025) Some good words from the inside flap: “ A deep dive into the meaning behind the hatred of jazz.A rock guitarist plays four notes in front of one thousand people, while a jazz guitarist plays one thousand notes in front of four people. You might laugh or groan at this jazz joke, but what is it about jazz that makes people want to disparage it in the first place?Andrew S. Berish's Hating Jazz listens to the voices who have denounced, disparaged, and mocked the music. By focusing on the rejection of the music, Berish says, we see more holistically jazz's complicated place in American cultural life. Jazz is a display of Black creativity and genius, an art form that is deeply embedded in African American life. Though the explicit racial tenor of jazz jokes has become muted over time, making fun of jazz, either in a lighthearted or aggressive way, is also an engagement with the place of Blackness in America. An individual's taste in music may seem personal, but Berish's analysis of jazz hatred demonstrates that musical preferences and trends are a social phenomenon. Criticism of jazz has become inextricable from the ways we understand race in America, past and present. In addition to this form of criticism, Berish also considers jazz hate as a form of taste discrimination and as a conflict over genre boundaries within different jazz cultures.Both enlightening and original, Hating Jazz shows that our response to music can be a social act, unique to our historical moment and cultural context—we react to music in certain ways because of who we are, where we are, and when we are. “ Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu 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

Andrew S. Berish. 2025. Hating Jazz: A History of Its Disparagement, Mockery, and Other Forms of Abuse. (U of Chicago Press, 2025) Some good words from the inside flap: “ A deep dive into the meaning behind the hatred of jazz.A rock guitarist plays four notes in front of one thousand people, while a jazz guitarist plays one thousand notes in front of four people. You might laugh or groan at this jazz joke, but what is it about jazz that makes people want to disparage it in the first place?Andrew S. Berish's Hating Jazz listens to the voices who have denounced, disparaged, and mocked the music. By focusing on the rejection of the music, Berish says, we see more holistically jazz's complicated place in American cultural life. Jazz is a display of Black creativity and genius, an art form that is deeply embedded in African American life. Though the explicit racial tenor of jazz jokes has become muted over time, making fun of jazz, either in a lighthearted or aggressive way, is also an engagement with the place of Blackness in America. An individual's taste in music may seem personal, but Berish's analysis of jazz hatred demonstrates that musical preferences and trends are a social phenomenon. Criticism of jazz has become inextricable from the ways we understand race in America, past and present. In addition to this form of criticism, Berish also considers jazz hate as a form of taste discrimination and as a conflict over genre boundaries within different jazz cultures.Both enlightening and original, Hating Jazz shows that our response to music can be a social act, unique to our historical moment and cultural context—we react to music in certain ways because of who we are, where we are, and when we are. “ Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu 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

Andrew S. Berish. 2025. Hating Jazz: A History of Its Disparagement, Mockery, and Other Forms of Abuse. (U of Chicago Press, 2025) Some good words from the inside flap: “ A deep dive into the meaning behind the hatred of jazz.A rock guitarist plays four notes in front of one thousand people, while a jazz guitarist plays one thousand notes in front of four people. You might laugh or groan at this jazz joke, but what is it about jazz that makes people want to disparage it in the first place?Andrew S. Berish's Hating Jazz listens to the voices who have denounced, disparaged, and mocked the music. By focusing on the rejection of the music, Berish says, we see more holistically jazz's complicated place in American cultural life. Jazz is a display of Black creativity and genius, an art form that is deeply embedded in African American life. Though the explicit racial tenor of jazz jokes has become muted over time, making fun of jazz, either in a lighthearted or aggressive way, is also an engagement with the place of Blackness in America. An individual's taste in music may seem personal, but Berish's analysis of jazz hatred demonstrates that musical preferences and trends are a social phenomenon. Criticism of jazz has become inextricable from the ways we understand race in America, past and present. In addition to this form of criticism, Berish also considers jazz hate as a form of taste discrimination and as a conflict over genre boundaries within different jazz cultures.Both enlightening and original, Hating Jazz shows that our response to music can be a social act, unique to our historical moment and cultural context—we react to music in certain ways because of who we are, where we are, and when we are. “ Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Andrew S. Berish. 2025. Hating Jazz: A History of Its Disparagement, Mockery, and Other Forms of Abuse. (U of Chicago Press, 2025) Some good words from the inside flap: “ A deep dive into the meaning behind the hatred of jazz.A rock guitarist plays four notes in front of one thousand people, while a jazz guitarist plays one thousand notes in front of four people. You might laugh or groan at this jazz joke, but what is it about jazz that makes people want to disparage it in the first place?Andrew S. Berish's Hating Jazz listens to the voices who have denounced, disparaged, and mocked the music. By focusing on the rejection of the music, Berish says, we see more holistically jazz's complicated place in American cultural life. Jazz is a display of Black creativity and genius, an art form that is deeply embedded in African American life. Though the explicit racial tenor of jazz jokes has become muted over time, making fun of jazz, either in a lighthearted or aggressive way, is also an engagement with the place of Blackness in America. An individual's taste in music may seem personal, but Berish's analysis of jazz hatred demonstrates that musical preferences and trends are a social phenomenon. Criticism of jazz has become inextricable from the ways we understand race in America, past and present. In addition to this form of criticism, Berish also considers jazz hate as a form of taste discrimination and as a conflict over genre boundaries within different jazz cultures.Both enlightening and original, Hating Jazz shows that our response to music can be a social act, unique to our historical moment and cultural context—we react to music in certain ways because of who we are, where we are, and when we are. “ Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

This week, Kyla and Jeremy are joined by the brilliant and hilarious Dr. André Brock, Associate Professor at Georgia Tech and certified expert in all things digital culture. They dive into how Black communities—especially Black women—have shaped the online world, from memes to movements. Dr. Brock breaks down the magic of “distributed Blackness,” why African American rhetoric matters in tech, and how the internet just wouldn't be the same without a little (okay, a lot of) Black excellence. It's smart, it's funny, and it might just change the way you see your timeline. Tune in for hot takes, real talk, and maybe a few tweets worth quoting.

Host Wesley Morris has a confession to make: He loves Bruno Mars. Nothing wrong with that, right? With the help of the culture writer Niela Orr, Wesley untangles his crush from his discomfort with the pop star's cozy relationship to Blackness.Thoughts? Email us at cannonball@nytimes.comWatch our show on YouTube: youtube.com/@CannonballPodcastFor transcripts and more, visit: nytimes.com/cannonball Unlock full access to New York Times podcasts and explore everything from politics to pop culture. Subscribe today at nytimes.com/podcasts or on Apple Podcasts and Spotify.

This week on Black on Black Cinema, the crew returns to announce the next film, "All Day and a Night." The film follows a young man who has committed a homicide and deals with the repercussions of his action. The movie stars Ashton Sanders, Jeffrey Wright, and Isaiah John. The random topic this week is discussing an article that lists out what are some Black directors and Black actors favorite movies of all time. We go through the list and give our takes on the films we've seen, why those films may have influenced those particular people, and more.

In 1979, President Jimmy Carter officially recognized June as Black Music Month to honor the influence of Black musicians and artists in shaping American music.  It's a reminder that Black music has been at the heart of almost every sound we know and love, including jazz, blues, rock, R&B, gospel, hip hop and even country. And in Minnesota, we've felt the impact — from the legacy of Prince to the Grammy Award-winning Sounds of Blackness. MPR News host Angela Davis talks with Gary Hines, the founder of Sounds of Blackness, about the history and influence of Black artists across all musical genres. Guests: Gary Hines is the founder, music director and producer of Sounds of Blackness, a Grammy Award-winning vocal and instrumental group from Minnesota that blends gospel, R&B, soul and jazz music.   Subscribe to the MPR News with Angela Davis podcast on: Apple Podcasts, Spotify or RSS.   Use the audio player above to listen to the full conversation.  

In How Schools Make Race: Teaching Latinx Racialization in America, (Harvard Education PR, 2024) Laura C. Chávez-Moreno uncovers the process through which schools implicitly and explicitly shape their students' concept of race and the often unintentional consequences of this on educational equity. Dr. Chávez-Moreno sheds light on how the complex interactions among educational practices, policies, pedagogy, language, and societal ideas interplay to form, reinforce, and blur the boundaries of racialized groups, a dynamic which creates contradictions in classrooms and communities committed to antiracism. Dr. Chávez-Moreno urges readers to rethink race, to reconceptualize Latinx as a racialized group, and to pay attention to how schools construct Latinidad (a concept about Latinx experience and identity) in relation to Blackness, Indigeneity, Asianness, and Whiteness. The work explores, as an example, how Spanish-English bilingual education programs engage in race-making work. It also illuminates how schools can offer ambitious teachings to raise their students' critical consciousness about race and racialization. Ultimately, Dr. Chávez-Moreno's groundbreaking work makes clear that understanding how our schools teach about racialized groups is crucial to understanding how our society thinks about race and offers solutions to racial inequities. The book invites educators and scholars to embrace ambitious teaching about the ambivalence of race so that teachers and students are prepared to interrogate racist ideas and act toward just outcomes. Our host is: Dr. Christina Gessler, who is the producer of the Academic Life podcast. Playlist for listeners: Teaching About Race and Racism in the College Classroom Transforming Hispanic Serving Institutions for Equity and Justice We Are Not Dreamers: Undocumented Scholars Theorize Undocumented Life in the United States Presumed Incompetent Welcome to Academic Life, the podcast for your academic journey—and beyond! You can support the show by downloading and sharing episodes. Join us again to learn from more experts inside and outside the academy, and around the world. Missed any of the 250+ Academic Life episodes? Find them here. And thank you for listening! Our guest is: Dr. Laura C. Chávez-Moreno, who is assistant professor in the César E. Chávez Department of Chicana/o and Central American Studies at the University of California Los Angeles. Her research has been recognized with multiple awards, including from the American Educational Research Association and the National Academy of Education/Spencer Foundation. She is the author of How Schools Make Race, winner of a 2025 AAHHE Book of the Year Award​, and a 2025 Nautilus Silver Book Award. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latino-studies

In How Schools Make Race: Teaching Latinx Racialization in America, (Harvard Education PR, 2024) Laura C. Chávez-Moreno uncovers the process through which schools implicitly and explicitly shape their students' concept of race and the often unintentional consequences of this on educational equity. Dr. Chávez-Moreno sheds light on how the complex interactions among educational practices, policies, pedagogy, language, and societal ideas interplay to form, reinforce, and blur the boundaries of racialized groups, a dynamic which creates contradictions in classrooms and communities committed to antiracism. Dr. Chávez-Moreno urges readers to rethink race, to reconceptualize Latinx as a racialized group, and to pay attention to how schools construct Latinidad (a concept about Latinx experience and identity) in relation to Blackness, Indigeneity, Asianness, and Whiteness. The work explores, as an example, how Spanish-English bilingual education programs engage in race-making work. It also illuminates how schools can offer ambitious teachings to raise their students' critical consciousness about race and racialization. Ultimately, Dr. Chávez-Moreno's groundbreaking work makes clear that understanding how our schools teach about racialized groups is crucial to understanding how our society thinks about race and offers solutions to racial inequities. The book invites educators and scholars to embrace ambitious teaching about the ambivalence of race so that teachers and students are prepared to interrogate racist ideas and act toward just outcomes. Our host is: Dr. Christina Gessler, who is the producer of the Academic Life podcast. Playlist for listeners: Teaching About Race and Racism in the College Classroom Transforming Hispanic Serving Institutions for Equity and Justice We Are Not Dreamers: Undocumented Scholars Theorize Undocumented Life in the United States Presumed Incompetent Welcome to Academic Life, the podcast for your academic journey—and beyond! You can support the show by downloading and sharing episodes. Join us again to learn from more experts inside and outside the academy, and around the world. Missed any of the 250+ Academic Life episodes? Find them here. And thank you for listening! Our guest is: Dr. Laura C. Chávez-Moreno, who is assistant professor in the César E. Chávez Department of Chicana/o and Central American Studies at the University of California Los Angeles. Her research has been recognized with multiple awards, including from the American Educational Research Association and the National Academy of Education/Spencer Foundation. She is the author of How Schools Make Race, winner of a 2025 AAHHE Book of the Year Award​, and a 2025 Nautilus Silver Book Award. 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

Dance Scholar Mora-Amina Parker illuminates the historical and cultural context of Mr. Talley Beatty's choreography as well as the significant impact on in her course as a professional dancer after discovering his ballets.

Get access to this entire episode as well as all of our premium episodes and bonus content by becoming a Hit Factory Patron for just $5/month.We went exceptionally long on the late John Singleton's undersung period western Rosewood, a film (and filmmaker) whose fingerprints are all over Ryan Coogler's recent box office sensation, Sinners. Rosewood tells the story of an independent Black township in Florida and the barbaric racial violence it faced in 1923, incited by a white woman's false accusation of assault and the Klan-assisted mob that followed. It's believed that over 100 Black citizens were murdered during the attacks, though the true number has never been properly counted.Despite the brutality, the legacy of Rosewood was forgotten—suppressed for nearly 60 years by both those who endured it and those who carried out the violence—until investigators uncovered the truth. That reckoning ultimately led to a 1994 vote in the Florida State Legislature to pay reparations to the survivors and their descendants.In Singleton's hands, the story of Rosewood becomes a rich, downtempo historical epic of properly grave tone; a film that never shies away from the violent realities of Black life in America's south in the early 20th century, the racial animus stoked by class anxieties and lingering slavery era resentments, and the complicity of white audiences and their ancestors in carrying out the violence that shaped our country's past and present.We discuss Singleton's inimitable capacity to juggle the rhythms of mainstream studio moviemaking with the formal radicalism of a Black story told with limited equivocation and compromise, as well as how blockbuster moviemaking primes us for absolution rather than honest reckoning. Then, we explore the rich character work within the film, how Singleton utlizies the embellishments of genre and archetype to root Blackness in a cinematic history linked conspicuously to white supremacy, and the refreshing stroke of having "no good white guys" in the movie. Finally, we relate the film to Coogler's latest, where it achieves a similar filmic mastery as well as where we feel it falls short of Singleton's vision.Read The Rosewood Massacre at Esquire MagazineWatch The 1983 Rosewood Massacre segment from 60 MinutesRead Robert Daniels on Sinners at Roger Ebert....Our theme song is "Mirror" by Chris Fish.

Will Ian return? Will there be a Halo of Blackness? Will Tuon die? Come listen and find out! LAFO! Enjoy!

The Ghanaian artist Amoako Boafo has attracted global fame for his bold and sensual portraits. He paints bodies and faces using his fingertips instead of a brush, capturing form through direct, tactile gestures. When he went to art school in Vienna, he was struck by the extent to which Black subjects had been overlooked in global art. Determined to change the status quo, he drew inspiration from early 20th Century Viennese artists like Gustav Klimt and Egon Schiele and added his own techniques to invent a fresh new style of portraiture. Lucy Ash follows his preparations for a major new show at Gagosian in London. It involves a transformation of the gallery space into a full-scale recreation of a Ghanaian courtyard – just like the shared space in which he was raised. With the help of his collaborator, Glenn De Roché, an architect famous for community buildings and with an artist friend who produced a set of playing cards, especially for the event. This episode of The Documentary, comes to you from In the Studio, exploring the processes of the world's most creative people.

This week we will use the origin story of Philadelphia Freedom Schools to revisit the essential components of an African education: The intergenerational transmission of knowledge, values and wisdom; the development of character, social responsibility and accountability; and the training of next and future generations to assume roles currently held by elders. By re-membering from the deep well of African thought and practice, can “Blackness,” a concept invented as a tool of oppression, be recrafted beyond a strategy for resistance to become a space for social perfectibility?JOIN KNARRATIVE: https://www.knarrative.com it's the only way to get into #Knubia, where these classes areheld live with a live chat.To shop Go to:TheGlobalMajorityMore from us:Knarrative Twitter: https://twitter.com/knarrative_Knarrative Instagram: https://www.instagram.com/knarrative/In Class with Carr Twitter: https://twitter.com/inclasswithcarrSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

On this payday, Amber and Erika are joined by Broke-ish all-star, Dr. Kehinde Andrews, to discuss his latest book, “Nobody Can Give You Freedom: The Real Mission of Malcolm X”. Malcolm X, the foundational inspiration of Season 11, articulated a vision of Black radicalism and liberation that informs how we engage the global fight against anti-Blackness and systemic oppression. Dr. Andrews helps us clarify Malcolm's liberatory strategies and political ethos—compellingly outlining America's injustice to the broader quest for freedom for all people of African descent. This season's episodes will not just focus on the broken “ish”, but each payday we will highlight what viable solutions we can glean from Minister Malcolm's work. Press play to get the scoop!

Alice Walker is a renowned author. She's also a grave hunter. In the 1970s, she set out to discover the final resting place of a long lost voice of authentic Blackness. What she found changed history forever. _____________ 2-Minute Black History is produced by PushBlack, the nation's largest non-profit Black media company. PushBlack exists to amplify the stories of Black history you didn't learn in school. You make PushBlack happen with your contributions at BlackHistoryYear.com — most people donate $10 a month, but every dollar makes a difference. If this episode moved you, share it with your people! Thanks for supporting the work.The production team for this podcast includes Cydney Smith, Len Webb, and Lilly Workneh. Our editors are Lance John and Avery Phillips from Gifted Sounds Network. Julian Walker serves as executive producer." To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

The Manhattan Institute, a conservative think tank, ended its relationship with noted Brown University economist Glenn Loury after he was critical of Israel's actions in Gaza. The cancelation followed an appearance from fellow Brown professor and Israeli historian Omar Bartov on his podcast, during which Bartov offered an analysis of the Gaza genocide that reflected international consensus on Israeli violations of international law. Professor Loury joins Briahna Joy Gray for a must-watch two hour discussion in which Loury reflects on his career as a Black conservative, Ta-Nehesi Coates' book The Message, and the fact that his own Blackness informs his sympathetic attitude toward the Palestinian people. Does identity matter after all? As conservatives attempt to strip funding from the National African American History Museum and obstruct educators from teaching diverse histories, does Loury have any regrets about supporting attacks on "woke" pedagogy? Also, Loury debriefs on his viral interview with Tucker Carlson, and how his lefty wife has helped him to become more establishment in recent years. Subscribe to Bad Faith on YouTube for video of this episode. Find Bad Faith on Twitter (@badfaithpod) and Instagram (@badfaithpod).

Episode No. 709 features author Adrienne L. Childs and curator Iris Moon. Childs is the author of "Ornamental Blackness: The Black Figure in European Decorative Arts." The book, which was published by Yale University Press, examines the role decorative arts played in the representation of Black people within European visual and material culture. Amazon and Bookshop offer it for $44-78. From the show: The exhibition guide to the 2022-23 Henry Moore Institute exhibition "Race, Sexuality and Disorder in Victorian Sculpture," which Childs co-curated. Moon is the curator of "Monstrous Beauty: A Feminist Revision of Chinoiserie" at the Metropolitan Museum of Art, New York. The exhibition is a feminist construction of the story of European porcelain. Chinese porcelain arrived in early modern Europe and led to the emergence of chinoiserie, a decorative style that foregrounded European fantasies about the East and the exotic, as well as about women, sexuality, and race. It is on view through August 17. The exhibition catalogue was published by the Met. Amazon and Bookshop offer it for about $35. Instagram: Adrienne Childs, Tyler Green.

The Dominican Republic has deported nearly 150,000 people it claims are of Haitian descent since October 2024. Many of them are unaccompanied minors or people born in the Dominican Republic but stripped of citizenship in 2013. While officials say they are enforcing immigration laws, a recent Al Jazeera documentary points to a deeper history of anti-Blackness and anti-Haitian sentiment on the island. In this episode: Natasha Del Toro (@ndeltoro), Al Jazeera journalist Episode credits: This episode was produced by Tamara Khandaker, Sonia Bhagat and Ashish Malhotra, with Phillip Lanos, Spencer Cline, Khaled Soltan, Mariana Navarrete, Kisaa Zehra, Remas Alhawari, Kingwell Ma, and our guest host, Manuel Rapalo. It was edited by Kylene Kiang. Our sound designer is Alex Roldan. Our video editors are Hisham Abu Salah,Mohannad Al-Melhem, Kylene Kiang. Alexandra Locke is The Take’s executive producer. Ney Alvarez is Al Jazeera’s head of audio. Connect with us: @AJEPodcasts on Instagram, X, Facebook, Threads and YouTube

BA Fam, Buckle up! This week’s episode is a ride. Mandi sits down with author Cebo Campbell to talk about his debut novel “Sky Full of Elephants”, a bold, emotional story that begins with every white person in North America vanishing and unfolds into a layered exploration of Blackness, identity, and healing. Cebo opens up about the personal roots of the story, the inspiration behind its unforgettable characters, and how fiction helps us imagine freedom. He also shares his journey from broke front desk clerk to building a million-dollar creative agency and why giving yourself permission to fail might be the key to your best work. What You’ll Hear in This Episode: -The real-life microaggression that inspired the title *Sky Full of Elephants* -What it’s like to grow up biracial in a 98% white town—and how that shows up in fiction -The power of water, lavender, and legacy in Black storytelling -Cebo’s career pivot from college football to creative strategy to published author -Why writing a bad book might be the first step to writing a great one