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In this electrifying Halloween episode, we resurrect The Bride of Frankenstein (1935), the brilliant sequel that's often hailed as the crowning jewel of classic horror cinema. Prepare to explore the fascinating history of this bold follow-up, where director James Whale and Boris Karloff returned to expand on the tale of Frankenstein's monster—but this time, he's not alone. The sequel brings new life (literally) with the creation of the iconic Bride, played by Elsa Lanchester in a brief yet unforgettable role. Patreon: https://www.patreon.com/MummyMoviePodcast Email: mummymoviepodcast@gmail.com BibliographyBuehrer, Beverley B. (1993). Boris Karloff: A bio-bibliography. Westport, Conn: Greenwood Press. DeLong, A. (2018). Classic horror: a historical exploration of literature. Bloomsbury Publishing USA. IMDB. (2024). Bride of Frankenstein 1935. Retrieved from https://www.imdb.com/?ref_=nv_home Horton, R. (2014) Frankenstein. New York & Chichester: Wallflower Press & Columbia University Press Peirse, A. (2013). After dracula: The 1930s horror film. Bloomsbury Publishing. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

Welcome to the Social-Engineer Podcast: The Doctor Is In Series – where we will discuss understandings and developments in the field of psychology.   In today's episode, Chris and Abbie are discussing Self-Sabotage. They will talk about the different ways people keep themselves from moving forward and how you can try to realign this misguided way of thinking. [Aug 5, 2024]   00:00 - Intro 00:17 - Dr. Abbie Maroño Intro 00:44 - Intro Links -          Social-Engineer.com - http://www.social-engineer.com/ -          Managed Voice Phishing - https://www.social-engineer.com/services/vishing-service/ -          Managed Email Phishing - https://www.social-engineer.com/services/se-phishing-service/ -          Adversarial Simulations - https://www.social-engineer.com/services/social-engineering-penetration-test/ -          Social-Engineer channel on SLACK - https://social-engineering-hq.slack.com/ssb -          CLUTCH - http://www.pro-rock.com/ -          innocentlivesfoundation.org - http://www.innocentlivesfoundation.org/                                 04:57 - The Topic of the Day: Self-Sabotage 05:35 - Definition & Types 09:09 - Fear of Failure 11:13 - Fear of Success 13:55 - Low Self-Esteem 17:11 - Fear of Scrutiny 19:22 - Avoidant Personalities 23:27 - Help! 26:21 - Fighting Back 30:13 - Write Away 33:55 - Wrap Up -          The Doctors Corner 35:18 - Next Month: Attachment Styles 35:44 - Outro                                                                     -          Work in Progress - Dr. Abbie Maroño -          www.social-engineer.com -          www.innocentlivesfoundation.org   Find us online: -          Twitter: @DrAbbieofficial -          LinkedIn: linkedin.com/in/dr-abbie-maroño-phd -          Instagram: @DoctorAbbieofficial -          Twitter: @humanhacker -          LinkedIn: linkedin.com/in/christopherhadnagy     References: Balkis, M., & Duru, E. (2018). Procrastination, self‐downing, self‐doubt, and rational beliefs: A moderated mediation model. Journal of Counseling & Development, 96(2), 187-196. Ferrari, J. R., & Díaz-Morales, J. F. (2007). Perceptions of self-concept and self-presentation by procrastinators: Further evidence. The Spanish journal of psychology, 10(1), 91-96. Martin, A. J., & Marsh, H. W. (2003). Fear of failure: Friend or foe?. Australian Psychologist, 38(1), 31-38. Pappo, M. (1983). Fear of success: The construction and validation of a measuring instrument. Journal of Personality Assessment, 47(1), 36-41. Peel, R. (2020). Relationship sabotage: an attachment and goal-orientation perspective on seeking love yet failing to maintain romantic relationships (Doctoral dissertation, James Cook University). Peel, R., & Caltabiano, N. (2021). The relationship sabotage scale: an evaluation of factor analyses and constructive validity. BMC psychology, 9, 1-17. Peel, R., McBain, K., Caltabiano, N., & Buckby, B. (2017, January). How is self-sabotage presented in romantic relationships?. In 16th Australian Psychological Society Psychology of Relationships Interest Group National Conference (APS-PORIG). University of Southern Queensland. Rippo, M. (2016). Minding the mind/body connection in moving beyond self-sabotage and resistance to change. Journal of Heart-Centered Therapies, 19(2), 39-62. Rosner, S., & Hermes, P. (2006). The self-sabotage cycle: Why we repeat behaviors that create hardships and ruin relationships. Bloomsbury Publishing USA. Rosner, S., & Hermes, P. (2006). The self-sabotage cycle: Why we repeat behaviors that create hardships and ruin relationships. Bloomsbury Publishing USA. Vennes, H. (2022). Overcoming Self-Sabotage: The Self-Sabotaging Behaviors that Impact the Career Development of Female Charter School Superintendent/CEOs (Doctoral dissertation, University of Massachusetts Global).

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

Just a couple years after Thomas Midgley, Jr. invented leaded gas in the 20s, he followed up that achievement by inventing chlorofluorocarbons or CFCs, which were sold by Du Pont under the brand name of Freon. The crown jewel of his work was the creation of Dichlorodifluoromethane, or CFC-12. This substance allowed for more people to experience the wonders of electric food refrigeration as well as indoor air conditioning. For over 40 years everyone assumed the Freon was perfectly safe, and in fact safer than other chemicals used in refrigeration. It wasn't until the 1970s, years after Midgley had died, that the horrible truth was discovered: CFCs were eating away at the Earth's ozone layer. The ozone layer is a region in the stratosphere that absorbs 97 to 99 percent of the Sun's medium-frequency ultraviolet light, which otherwise would potentially damage life. The deterioration of this protective layer threatened all life on earth with increased risk of cancer and other ecological problems. People realized the extent of the damage in 1985 when it was discovered that there was a massive hole in the Ozone layer above the Antarctic. This emergency situation led in 1987 to the creation of an international treaty called The Montreal Protocol on Substances That Deplete the Ozone Layer. Because of this agreement, which was signed by all of the members of the United Nations and has an extremely high compliance rate, climate projections indicate that the ozone layer will return to 1980 levels between 2040 and 2066. One possible apocalypse averted because of global cooperation. This is the story of one guy who just wanted to make money for himself and the companies he worked for (specifically Frigidaire, General Motors, and DuPont), and how his second big invention eventually forced the entire world to pull off a massive effort to avoid global ecological disaster. Christie, Maureen. The ozone layer: A philosophy of science perspective. Cambridge University Press, 2001. Cagin, Seth, and Philip Dray. "Between earth and sky: how CFCs changed our world and endangered the ozone layer." 1993. McGrayne, Sharon Bertsch. “Prometheans in the Lab: Chemistry and the Making of the Modern World.” Sharon Bertsch McGrayne, 2001. Wilson, Eric Dean. After cooling: On freon, global warming, and the terrible cost of comfort. Simon and Schuster, 2021. Cox, Stan. Losing our cool: Uncomfortable truths about our air-conditioned world (and finding new ways to get through the summer). The New Press, 2010. Molina, Mario J., and F. Sherwood Rowland. "Stratospheric sink for chlorofluoromethanes: chlorine atom-catalysed destruction of ozone." Nature 249, no. 5460 (1974): 810-812. Oreskes, Naomi, and Erik M. Conway. Merchants of doubt: How a handful of scientists obscured the truth on issues from tobacco smoke to global warming. Bloomsbury Publishing USA, 2011.

In today's episode, “one, two, Freddy's coming for you” in Wes Craven's A Nightmare on Elm Street (1984) and Chuck  Russell's A Nightmare on Elm Street 3: Dream Warriors (1987). In the original 1984 release, a group of teens attempt to outsmart Freddy Krueger, a supernatural killer who stalks them in their dreams. In the 1987 sequel, a band of institutionalized teens attempt to defeat Krueger and save the life of an innocent by intentionally entering Dreamland together to dire consequences. Aided by one of the most famous monsters in horror film canon, the films are considered essential viewing for fans of the slasher film, but is there more to this franchise than gore and Freddy's razor sharp wit? We're breaking it all down today with spoilers so stay tuned. Recommended Reading Christensen, Kyle. "The Final Girl versus Wes Craven's" A Nightmare on Elm Street": Proposing a Stronger Model of Feminism in Slasher Horror Cinema." Studies in Popular Culture 34.1 (2011): 23-47. Gill, Pat. "The monstrous years: Teens, slasher films, and the family." Journal of Film and Video 54.4 (2002): 16-30. Heba, Gary. "Everyday Nightmares: The Rhetoric of Social Horror in the Nightmare on Elm Street Series." Journal of Popular Film and Television 23.3 (1995): 106-115. Kendrick, James. "Razors in the Dreamscape: Revisiting" A Nightmare on Elm Street" and the Slasher Film." Film Criticism 33.3 (2009): 17-33. Nowell, Richard. Blood money: A history of the first teen slasher film cycle. Bloomsbury Publishing USA, 2010. Podoshen, Jeffrey Steven. "Home is Where the Horror Is: Wes Craven's Last House on the Left and A Nightmare on Elm Street." Quarterly Review of Film and Video 35.7 (2018): 722-729. Shimabukuro, Karra. "The Bogeyman of Your Nightmares: Freddy Krueger's Folkloric Roots." Studies in Popular Culture 36.2 (2014): 45-65. --- Support this podcast: https://podcasters.spotify.com/pod/show/horror-homeroom/support

An epic battle between classic monsters. In this episode of the Mummy Movie Podcast, we look into Frankenstein vs the Mummy from 2015. Email: mummymoviepodcast@gmail.com BibliographyBrier, B. M., & Hobbs, H. (2008). Daily life of the ancient Egyptians. Bloomsbury Publishing USA. Faiella, G. (2006). The technology of Mesopotamia. The Rosen Publishing Group, Inc. Grimal, N A. (1992). history of Ancient Egypt. Shaw, I (trans). Blackwell Publishing IMDB. (2023). Frankenstein vs the Mummy. Retrieved from https://www.imdb.com/?ref_=nv_home Jones, R. (2006). The use of manpower in the construction of old and middle kingdom pyramid complexes (Doctoral dissertation, University of Liverpool). Kanawati, N. (1984). New evidence on the reign of Userkare?. Gottinger Miszellen Gottingen, (83), 31-37. Rotten Tomatoes (2023). Frankenstein vs the Mummy. Retrieved from https://www.rottentomatoes.com/ Hosted on Acast. See acast.com/privacy for more information.

A legendary warrior, an evil warlord, and an epic quest. In this episode, we look into, Scorpion king 5: Book of Souls! Join the Mummy Movie Podcast as we look into the as of yet final film in a series that has seen ninjas in 3000 BC, mechanical steampunk dragons, trips to the Underworld, and people flying through the air using magnets. In terms of the cast: Peter Mensah plays Nebserek, Pearl Thusi plays Tala, Mayling Ng plays Khensa, Inge Beckmann plays Mennofer, Nathan Jones plays Enkidu, and Zach McGowan plays Mathayus, the Scorpion King Email: mummymoviepodcast@gmail.com BibliographyAdams, B., & Ciałowicz, K. M. (1997). Protodynastic Egypt. Shire Egyptology Brier, B. M., & Hobbs, H. (2008). Daily life of the ancient Egyptians. Bloomsbury Publishing USA. Faiella, G. (2006). The technology of Mesopotamia. The Rosen Publishing Group, Inc. Hart, G. (2005). The Routledge dictionary of Egyptian gods and goddesses. Routledge. IMDB. (2023). Scorpion King 5: book of Souls. Retrieved from https://www.imdb.com/?ref_=nv_home McDonald, A. (2014). Animals in Egypt. In The Oxford Handbook of Animals in Classical Thought and Life (pp. 441-460). Oxford: Oxford University Press. Nicholason, P and Henderson, J. (2000). Glass. Ancient Egyptian materials and technology, 194-226 Romano, J. F. (1989). The Bes-image in pharaonic Egypt. New Work University Romano, J, F. (1981). The origin of the Bes-Image. Bulletin of the Egyptological Seminar (Vol II). 39-55 Rotten Tomatoes (2023). Scorpion King 5: Book of Souls Retrieved from https://www.rottentomatoes.com/ Hosted on Acast. See acast.com/privacy for more information.

In this episode, I look into the 2021 remake of the Disney film, Under Wraps. In this film, our main characters, Marshall, Amy and Gilbert discover an ancient Egyptian mummy that has come back from the dead. However, unlike the classic horror movies of the past, this mummy is friendly! Not only will I review this film, but as a trained Egyptologist and archaeologist, I shall also look into the background information and historical accuracy. Email: mummymoviepodcast@gmail.com BibliographyArnold, D. (1991). Amenemhat I and the early Twelfth Dynasty at Thebes. Metropolitan Museum Journal, 26, 5-48. Brier, B. M., & Hobbs, H. (2008). Daily life of the ancient Egyptians. Bloomsbury Publishing USA. Hornung, E. (1999). The ancient Egyptian books of the afterlife. Cornell University Press. IMDB. (2023). Under Wraps 2021. Retrieved from https://www.imdb.com/?ref_=nv_home Rotten Tomatoes (2023). Under Wraps 2021. Retrieved from https://www.rottentomatoes.com/ Taylor, J. H. (1989). Egyptian coffins (Vol. 11). Bloomsbury Shire Publications. Warburton, D., & Hornung, E. (2007). The Egyptian Amduat: the book of the hidden chamber. Living Human Heritage Publications. Hosted on Acast. See acast.com/privacy for more information.

A steam punk style, mechanical dragon, an epic quest, and over the top fight scenes. In this episode, I shall look into the Scorpion King 4: Quest for Power!Email: mummymoviepodcast@gmail.comBibliographyAdams, B., & Ciałowicz, K. M. (1997). Protodynastic Egypt. Shire Egyptology Brier, B. M., & Hobbs, H. (2008). Daily life of the ancient Egyptians. Bloomsbury Publishing USA. Dodson, A. (2013). The canopic equipment of the kings of Egypt. Routledge. Hill, J. A. (2010). Interregional trade, cultural exchange, and specialized production in the Late Predynastic: Archaeological analysis of el-Amra, Upper Egypt (Doctoral dissertation, University of Pennsylvania). IMDB. (2023). Scorpion King 4: Quest for Power. Retrieved from https://www.imdb.com/?ref_=nv_home Nicholason, P and Henderson, J. (2000). Glass. Ancient Egyptian materials and technology, 194-226 Rotten Tomatoes (2023). Scorpion King 4: Quest for Power. Retrieved from https://www.rottentomatoes.com/ Schneider, T. J. (2011). An Introduction to Ancient Mesopotamian Religion. Wm. B. Eerdmans Publishing. Hosted on Acast. See acast.com/privacy for more information.

Uma tragédia nos Estados Unidos da América que começou com a influência da indústria farmacêutica. Ficou curioso? Ouça o episódio. Fontes: EVANS, William N.; LIEBER, Ethan MJ; POWER, Patrick. How the reformulation of OxyContin ignited the heroin epidemic. Review of Economics and Statistics, v. 101, n. 1, p. 1-15, 2019. OLFSON, Mark et al. Trends in Intentional and Unintentional Opioid Overdose Deaths in the United States, 2000-2017. Jama, v. 322, n. 23, p. 2340-2342, 2019. PORTER, Jane; JICK, Hershel. Addiction rare in patients treated with narcotics. The New England journal of medicine, v. 302, n. 2, p. 123, 1980. QUINONES, Sam. Dreamland: The true tale of America's opiate epidemic. Bloomsbury Publishing USA, 2015. STRATTON, Timothy P. et al. Ethical dimensions of the prescription opioid abuse crisis. The Bulletin of the American Society of Hospital Pharmacists, v. 75, n. 15, p. 1145-1150, 2018. VADIVELU, Nalini et al. The opioid crisis: a comprehensive overview. Current pain and headache reports, v. 22, n. 3, p. 16, 2018. Wide-ranging online data for epidemiologic research (WONDER). Atlanta, GA: CDC, National Center for Health Statistics; 2021. Available at http://wonder.cdc.gov. Imagem: Sono (1771). Jean Bernard Restout. Óleo sobre tela, 96,5 x 129,5 cm. Cleveland Museum of Art, Cleveland. --- Send in a voice message: https://anchor.fm/jordanoaraujo/message

Guest: Dr Dyann Ross, Senior Lecturer, Social Work, Program Coordinator for Master of Social Work (Qualifying) and Higher Degrees by Research, University of the Sunshine Coast (USC), Australia Introduction to this episode  The experience of  the use of love and a love ethic within eco-social work practice has already been introduced by a previous guest in this series (Dr.Naomi Godden) and because these topics have been garnering considerable interest within the eco-social turn over the last few years I wanted to seek out further perspectives on the use of love by other leading eco-social work thinkers. My guest on this episode of the series, Dr. Dyann Ross, is a social work academic, researcher and author who has continued to focus on and help elaborate the place of love in social work practice over the last twenty years or so. In fact, she goes so far as to say that exploring the ethic of love has been her life journey and work. As with wider eco-social work (ESW) approaches, the use of love in social work practice has been slow to appear on the mainstream social work radar but is now finding a greater audience of practitioners willing to explore and adopt its precepts. And Dr Ross's work has made an important contribution towards that adoption. In our discussion Dr Ross talks about her abiding interests in the importance of love and a love ethic for social work practice, and how a growing ethos of lovelessness for other people, non-human animals and Nature is a strong underlying causation of injustices and lack of ecological sustainability for the planet as a whole. The social work profession has an important contribution to make in helping right some of these wrongs, and we discuss the particular benefits the elements of a love ethic (ethics of love, non-violence and ecological justice) can bring to this important work. INTERVIEW TALKING POINTS:  with approximate time elapsed location in minutes. General introduction – 0.50 Guest self-introduction – 2.45 How does a love ethic fit within contemporary eco-social practice? - 8.45 How can a love ethic help tackle ecological sustainability concerns? - 15.30 Why should the social work mainstream  be involved with a love ethic within ESW practice? - 21.13 What could/should the future hold for the use of a love ethic in SW practice? - 25.15   The contribution of a multi and interdisciplinarity stance within ESW – 31.35 Guest take home message -35.23    Closing remarks  -  38.16   End -  40.36 RESOURCES RELEVANT TO OR MENTIONED IN THE DISCUSSION: DR DYANN ROSS – some selected publications Her doctorate research On the place of  an ethic of love in social work education (awarded 2002) Books: Brueckner, M. & Ross, D. (2010). Under corporate skies: A struggle between people, place and profit. Fremantle: Fremantle Press.  –inter alia,  analysis of the social, health and environmental concerns surrounding aluminium refining impacts on the small town of Yarloop in Western Australia Ross, D. (2020). The revolutionary social worker: The love ethic model. Brisbane: Revolutionaries. Ross, D., Brueckner, M., Palmer. M. & Eaglehawk, W. (Eds.). (2020). Eco-activism and social work: New directions in leadership and group work. London: Routledge. Other Work Ross, D. (2020). ‘Ethic of love', International encyclopedia of sustainable management. S. Idowu, R. Schmidpeter, N. Capaldi, L. Zu, M. Del Baldo, & R. Abreu (Eds.). Switzerland: Springer Reference. Book chapter contribution by Ross, D., Bennett, B. & Menyweather, N. (2020). Towards a critical posthumanist social work: Trans-species ethics of ecological justice, nonviolence and love. In B. Pease & V. Bozalek (Eds.). Post-anthropocentric social work: Critical posthumanism and new materialist perspectives (pp. 175-186). London: Routledge. Mental Health Gates, T. G., Ross, D., Bennett, B., & Jonathan, K. (2022) Teaching Mental Health and Well-Being Online in a Crisis: Fostering Love and Self-compassion in Clinical Social Work Education (2021) OTHER LOVE ETHIC RESEARCHER/PRACTITIONERS: Dr Naomi Godden – Edith Cowan University Australia – publication record (and listen to her episode in this podcast series) CODES OF ETHICS REVISION  The AASW Code of Ethics (2020)  Thomas Ryan (2011) - suggestions for expanding ethical codes and a morally inclusive social work.  ANIMAL RIGHTS AND ETHICS ADVOCACY Book review for Algers, K. (2020). Five essays for freedom: A political primer for animal advocates. Brisbane: Revolutionaries.  The Animal Industrial Complex - concept ANTHROPOCENTRISM AND ECOCENTRISM worldviews as they influence human-nature relationships  bell hooks - Teaching to Transgress (2014)  ECO-SOCIAL WORK PRACTICE – HISTORY OF PRINCIPLES AND IDEAS Besthorn (2011) deep ecological social work Peeters (2011) The place of social work in sustainable development Norton (2011 Social work and the environment: an ecosocial approach Dominelli (2018) The Routledge Book of Green Social Work Gray, Coates and Hetherington (2013) Environmental social work Molyneux (2010); The Practical Realities of Ecosocial Work: A Review of the Literature Tischler (2011) Master level thesis: Climate change and social work : steps to an eco-social work practice Boetto (2019) Advancing transformative eco-social change: Shifting from modernist to holistic foundations  Michael Kim Zapf (2009) modifying the social work, the ecological imagination and other work FIRST NATION LEADERS INSIGHTS FOR SUSTAINABILITY IN SOCIAL WORK PRACTICE.  Book chapter: Woodley, M. & Ross, D. (2021). First Nation leaders' lessons on sustainability and the environment for social work. In B. Bennett (Ed.). Aboriginal fields of practice (pp. 216-228). London, UK: Red Globe Press. PSYCHOANALYSIS AND PSYCHOLOGY INSIGHTS  INTO A CULTURE OF LOVELESSNESS AND THE CAUSATION OF ENVIRONMENTAL DEGRADATION: Book: Weintrobe, S. (2021). Psychological roots of the climate crisis: Neoliberal exceptionalism and the culture of uncare. Bloomsbury Publishing USA. Book: What We Think About When We Try Not To Think About Global Warming (2015) some insights into psychological defence mechanisms around climate change and how to counter them - from Norwegian psychologist and economist Per Espen Stoknes. Psychology for a Safe Climate group (Australia) some great resources on the psychological/ cognitive biases acting to constrain effective action on environmental protection and repair, and how they can be overcome. ‘Wicked problems' – significance    GUEST AND CONTACT DETAILS: Guest: Dyann Ross  -see her contacts in USC publication record  E  WEBSITE  Facebook, Twitter, Instagram or LinkedIn. Householders' Options to Protect the Environment (HOPE): T 07 4639 2135 E office@hopeaustralia.org.au WEB  FACEBOOK  Production: Produced for HOPE by Andrew Nicholson E: counsel1983@gmail.com T: +61 413979414 This episode recorded in Toowoomba, S.E. Queensland, Australia on 7th June 2022.  Incidental Music: James Nicholson     

It's spooky season, and you know what that means: time for another thrilling and chilling re:verb Halloween Special! This year, Alex and Calvin are honored to be joined on the mic by Dr. Bernadette Marie Calafell, Professor and Department Chair of Critical Race and Ethnic Studies at Gonzaga University, and the recent recipient of the Distinguished Scholar Award from the Critical Cultural Studies division of the National Communication Association. Dr. Calafell's research explores the concept of monstrosity in academia, popular culture, and politics: both how marginalized and minoritized peoples are deemed “monstrous” by dominant cultural imaginaries, and how oppressed groups often reclaim monster status as a means of empowerment. In addition, Dr. Calafell's more recent invited talks have addressed how horror films and TV in the (post-) Trump era have been influenced by monstrous policies such as child separation at the border. In explaining her rich and insightful readings of these diverse cultural works, Dr. Calafell helps us to understand how horror is a contested genre in which racialized, queer, and otherwise-marginalized subjects are both written out of and into our broader imaginaries -- from the underdeveloped queer possibilities of Get Out to the expansive queer utopia imagined by A Girl Walks Home Alone At Night. In the course of our conversation, we reference a whole slew of recent monster movies and TV (listed in full below), and we nerd out with Dr. Calafell over our shared, undying love for the multimedia work of Tim Heidecker and Eric Wareheim. We hope you enjoy - Happy Halloween, everyone!Films, TV Shows, and Music Referenced in this EpisodeTim and Eric's Bedtime Stories (2014-2017)On Cinema (2012-present)“Monster” by Kanye West feat. Nicki Minaj, Rick Ross, Jay-Z, and Bon IverGet Out (2017)The Curse of La Llorona (2019)The Lords of Salem (2013)A Girl Walks Home Alone at Night (2014)It (2017)Us (2019)C.H.U.D. (1984)Check out the production company Luchagore at this linkAcademic Citations:Anzaldúa, G. E. (2007). Borderlands/la frontera: The new mestiza (3rd ed.). San Francisco, CA: Aunt Lute Books.Brooks, Kinitra. Searching for Sycorax: Black Women's Hauntings of Contemporary Horror. New Brunswick, NJ: Rutgers University Press, 2018.Calafell, B. & Fajardo, S. (2019, 6 Nov.). The curse of La Llorona. Esthesis. Part 1, Part 2, Part 3.Cohen, J. J. (2018). Monster culture (seven theses). In Classic Readings on Monster Theory (pp. 43-54). ARC, Amsterdam University Press.Johnson, E. Patrick.“‘Quare' Studies, or (Almost) Everything I Know About Queer Studies I Learned FromMy Grandmother.” Text and Performance Quarterly 21, no. 1 (2001): 1–25.Keeling, Kara.“‘Ghetto Heaven': Set It Off and the Valorization of Black Femme-Butch Sociality.” The BlackScholar 33, no. 1 (2003): 33–46.Levina, M., & Bui, D. M. T. (Eds.). (2013). Monster culture in the 21st century: A reader. Bloomsbury Publishing USA.Muñoz, José Esteban. Cruising Utopia:The Then and There of Queer Futurity. New York: New York University Press, 2009.Peterson, L. (2011). Black monster/White corpses: Kanye's racialized gender politics. Racialicious. Retrieved from http://www.racialicious.com/2011/01/18/black-monsterswhite-corpses-kanyes-racialized-gender-politics/Phillips, K. R. (2005). Projected Fears: Horror Films and American Culture: Horror Films and American Culture. ABC-CLIO.Zaytoun, K. D. (2015). “Now Let Us Shift” the Subject: Tracing the Path and Posthumanist Implications of La Naguala/The Shapeshifter in the Works of Gloria Anzaldúa. MELUS: Multi-Ethnic Literature of the United States, 40(4), 69-88.

Hello, you wonderful witches and lovely listeners. Let's start with a content warning right off the top with this one: in the latter half of this episode, we discuss horrific violence against innocent people in myriad forms. Because the Witch Hunts of the Early Modern Period in Europe culminated in just that - the unthinkable torture and death of innocent humans, mostly women, for merely existing. Reed is back to continue the saga of examination of all that led to and resulted from these 200 plus years of hysteria and misogyny in the form of witch-hunting and trials. We get into the Malleus Maleficarum ('The Hammer of the Witch') - a text that instructed the public and clergy on how to discover, torture, and destroy 'witches' - and consider what seeds of misogyny in the Bible may have sown these thoughts and words. I still cannot believe I didn't learn about any of this in school. Episode Resources: Chauhan, R. S. (2005). "... and he shall rule over thee" The malleus maleficarum and the politics of misogyny, medecine, and midwifery (1484-present): A feminist historical inquiry (Doctoral dissertation, School of Criminology-Simon Fraser University).Briggs, R. (1996). Witches & neighbours: the social and cultural context of European witchcraft . New York: Viking.Malleus Maleficarum - Heinrich KramerGuiley, R., & McLennan, D. (1999). The encyclopedia of witches and witchcraft. Facts on File.Horsley, R. J., & Horsley, R. A. (1986). On the Trail of the" Witches:" Wise Women, Midwives and the European Witch Hunts. Women in German Yearbook: Feminist Studies in German Literature & Culture, 3(1), 1-28.Kremmel, Laura R. The Witch's Ordeal: The Treatment of Accused Witches in England. 2003. Dissertation.DeConick, A. D. (2011). Holy misogyny: why the sex and gender conflicts in the early Church still matter. Bloomsbury Publishing USA.Horsley, R. J., & Horsley, R. A. (1986). On the Trail of the" Witches:" Wise Women, Midwives and the European Witch Hunts. Women in German Yearbook: Feminist Studies in German Literature & Culture, 3(1), 1-28.Ehrenreich, B., & English, D. (2010). Witches, midwives, & nurses: A history of women healers. The Feminist Press at CUNY"The Bible and Women? We Need to Talk" - Michal Beth DinklerFind my little bro on the interwebs:Instagram - @reed_eckertTikTok - @reedeckertMore The Witch:Instagram - @thewitchpodcastTwitter - @thewitchpodcastFacebook - @thewitchpodAnd support us on Patreon - https://www.patreon.com/thewitchpodcast 

  Transcultural Fandom (0:36:15)↑Acafans Candace Epps-Robertson, Bertha Chin, Lori Morimoto, and Finnagain, gathered to discuss transcultural fandoms and their joys and challenges from both personal and scholarly perspectives.  Academic websites of Candace Epps-Robertson , Bertha chin, Lori Morimoto Chin, B., & Morimoto, L. H. (2013). Towards a theory of transcultural fandom. Participations, 10(1), 92-108.  Chin, B., & Hitchcock Morimoto, L. (2015). Introduction: Fan and fan studies in transcultural context. Participations, 12(2), 174-179. (to the rest of the Themed section on Transcultural Fandom) Morimoto, L. H., & Chin, B. (2017). Reimagining the Imagined Community. Fandom: Identities and communities in a mediated world, 174. Morimoto, L. (2018). Ontological security and the politics of transcultural fandom. A Companion to Media Fandom and Fan Studies, 257. Williams, R. (2015). Post-object fandom: Television, identity and self-narrative. Bloomsbury Publishing USA.   This segment was first released on November 1, 2020 in Episode 110: Three Continents Fandom Music Credit Unless otherwise indicated, music is available for purchase through online retailers such as amazon.com and iTunes. Transcultural Fandom – BTS, 7: ON. Production CreditsSegment Producer/Editor: Finnagain Banner Art: Fox EstacadoDistribution funded by fans! Contact Email: bored@three-patch.comWebsite: https://www.three-patch.comFacebook: https://www.facebook.com/threepatchpodcastSkype: threepatch.podcastTwitter: https://twitter.com/threepatchTumblr: http://threepatchpodcast.tumblr.com/ How to CiteAPABy Three Patch Productions. (2020, November 1). Transcultural Fandom Three Patch Podcast Episode 110 Three Continents Fandom. Podcast segment retrieved from https://www.three-patch.com/casefiles//110-transcultural

What makes a beautiful question? What are the issues facing Anchorage? In this episode we explore these questions with guests: Donna Aguiniga - Professor, University of Alaska Anchorage Julia O'Malley - journalist, teacher, editor and cook Ayyu Qassataq - Vice President & Indigenous Operations Director, First Alaskans Institute    Resources used to make this episode: amorebeautifulquestion.com Berger, W., 2014. A more beautiful question: The power of inquiry to spark breakthrough ideas. Bloomsbury Publishing USA. Berger, W., 2018. The book of beautiful questions: The powerful questions that will help you decide, create, connect, and lead. Bloomsbury Publishing USA Cummings, E.E., 1968, Poems, 1923-1954, Harcourt, New York. Kiekintveld, J.S., 2019. Join Me in the Commons: Towards a Contextual Urban Ministry Education Model for Anchorage, Alaska (Doctoral dissertation, University of Pretoria). Osmer, R.R., 2008, Practical theology: An introduction, Eerdmans, Grand Rapids. Rocke, K. and Van Dyke, J., 2012. Geography of grace: Doing theology from below. Street Psalms Press.

G. Funmilayo speaks about Dr. Bettina Love’s new book highlighting; 1) mattering & abolitionist teaching, 2) education justice, 3) educational survival complex. Folks to Know 1. Bettina Love 2. Barbara Sizemore 3. Gloria Ladson-Billings 4. Derrick Bell What to Read 1. Anderson, C. (2016). White rage: The unspoken truth of our racial divide. Bloomsbury Publishing USA. 2. Coates, T. N. (2015). Between the world and me. Text publishing. 3. Dumas, M. J. (2016). Against the dark: Antiblackness in education policy and discourse. Theory into Practice, 55(1), 11-19. 4. Green III, P. C., Baker, B. D., Oluwole, J. O., & Mead, J. F. (2015). Are We Heading toward a Charter School Bubble: Lessons from the Subprime Mortgage Crisis. U. Rich. L. Rev., 50, 783. 5. Horn, J. (2016). Work hard, be hard: Journeys through" No Excuses" teaching. Rowman & Littlefield. 6. Love, B. L. (2019). We want to do more than survive: Abolitionist teaching and the pursuit of educational freedom. Beacon Press. 7. Williams, P. (1987). Spirit-murdering the messenger: The discourse of fingerpointing as the law's response to racism. U. Miami L. Rev., 42, 127. Get Involved 1.Go to the school board meeting 2.Go to town hall meeting around housing injustice, immigration injustice, etc. 3. Become an abolitionist teaching

This episode features: -Why does high status reduce creativity? -How to remain creative as you gain status -When should you distrust your own moral reasoning? -How do we come to learn what counts as high status in our culture? -What are the psychological underpinnings of “inspiration”? -How to feel less motivated to engage in conspicuous consumption   Full transcript   -References- Apply Psychology: Borjas, G. J., & Doran, K. B. (2015). Prizes and productivity how winning the fields medal affects scientific output. Journal of human resources, 50(3), 728-758. Ethical Injunction High Status and Stupidity: Why? Check This Rec: Murray, D. (2019). The Madness of Crowds: Gender, Race and Identity. Bloomsbury Publishing USA.

In Episode 27, Luke talks to free improvising trombone player, educator and music therapist Sarah Gail Brand. Born in London in 1971, Sarah Gail Brand began playing the trombone in 1979 and qualified as a Music Therapist in 2001. Since qualifying, she has worked in special needs education and adult psychiatric and learning disability services in the NHS and currently runs a private music therapy practice. Sarah is a professor of Improvisation at the Guildhall School of Music and Drama, London, where she trains music therapists on the MA Music Therapy programme and teaches in the Dept. of Jazz Studies. Sarah also lectures at Canterbury Christ Church University on Music, Health and Well Being. Described by The Wire magazine as ‘the most exciting trombone player for years’, Sarah has performed on the international Jazz and Improvised Music scene for over 25 years. Sarah has recorded for many artists and has released 5 records under her own name. Sarah also works as a session player and brass arranger. As well as collaborating with musicians, Sarah has worked with a variety of performers including writer and comedian Stewart Lee. Sarah is in the final year of her PhD at Canterbury Christ Church University, where she has undertaken practice-based research on the impact of ensemble interrelationships in performances of Improvised Music.  For more info: http://www.sarahgailbrand.net/ References Bailey, D. (1980). Musical improvisation: its nature and practice in music. Prentice-Hall. Bruscia, K. (1987) Improvisational Models of Music Therapy. Springfield Publishers. Toop, D. (2016). Into the Maelstrom: Music, Improvisation and the Dream of Freedom: Before 1970. Bloomsbury Publishing USA.  

Welcome to Listen. Learn. Live. (in no particular order). I’m your host, Joel Stange. Today I’ve decided to talk about some of the key themes outlined in my essay on climate change. The title of my paper was: The Collective Heroic Quest for Climate Change Education. In it I discuss why we need good climate change education. I also consider how we should do this. Also, because I’m an administrator and I really want to make a difference in my school, I’ll outline some of the ways I feel principals can implement climate change education in their schools.   If you would like to read my essay, please contact me directly. Thank you for taking the time to listen to my podcast, Joel Stange Sources: Greta Thunberg full speech at UN Climate Change COP24 Conference, https://www.youtube.com/watch?v=VFkQSGyeCWg  Canada is warming at twice the global rate, report says, https://www.cnn.com/2019/04/01/health/canada-global-warming/index.html  'Unprecedented' wildfires force out 13,000 Sask. Evacuees, https://www.cbc.ca/news/canada/saskatchewan/unprecedented-wildfires-force-out-13-000-sask-evacuees-1.3139554 What’s really warming the world?, https://www.bloomberg.com/graphics/2015-whats-warming-the-world/ Nations Are Not Reducing Emissions Quickly Enough to Meet 2C Target, https://www.scientificamerican.com/article/nations-are-not-reducing-emissions-quickly-enough-to-meet-2c-target/ Plutzer, E., McCaffrey, M., Hannah, A. L., Rosenau, J., Berbeco, M., & Reid, A. H. (2016). Climate confusion among US teachers. Science, 351(6274), 664-665.  ACE, https://engage4climate.org/ace-action-for-climate-empowerment/ Plutzer, E., McCaffrey, M., Hannah, A. L., Rosenau, J., Berbeco, M., & Reid, A. H. (2016). Climate confusion among US teachers. Science, 351(6274), 664-665.    Farrell, J. (2015). Network structure and the influence of the climate change counter-movement. Nature Climate Change, 6, 370-374.   Shellenberger, M., YouTube. (January 4, 2019), Why renewables can’t save the planet, Retrieved March 23, 2019, from https://www.youtube.com/watch?v=N-yALPEpV4w&list=WL&index=4&t=0s  Callison, C. (2014). Introduction, In How climate change comes to matter: The communal facts of life (pp. 1-38). Durham, NC: Duke University Press.  Marshall, G. (2015). Don't even think about it: Why our brains are wired to ignore climate change. Bloomsbury Publishing USA.