Podcasts about Colonialism

Scientific Sense ® by Gill Eapen: Prof. Susan Roaf is Professor Emeritus of Architectural Engineering at Heriot Watts University in Edinburgh, Scotland. Her research spans both design practice and academic inquiry, with a strong focus on climate resilience and adaptation.

In 1898, on the eve of the Spanish-American War, the US Army seemed minuscule and ill-equipped for global conflict. Yet over the next fifteen years, its soldiers defeated Spain and pacified nationalist insurgencies in both Cuba and the Philippines. Despite their lack of experience in colonial administration, American troops also ruled and transformed the daily lives of the 8 million people who inhabited these tropical islands.How was this relatively small and inexperienced army able to wage wars in Cuba and the Philippines and occupy them? American soldiers depended on tens of thousands of Cubans and Filipinos, both for military operations and civil government. Whether compelled to labor for free or voluntarily working for wages, Cubans and Filipinos, suspended between civilian and soldier status, enabled the making of a new US overseas empire by interpreting, guiding, building, selling sex, and many other kinds of work for American troops. In The Work of Empire: War, Occupation, and the Making of American Colonialism in Cuba and the Philippines (UNC Press, 2025), Justin Jackson reveals how their labor forged the politics, economics, and culture of American colonialism in Cuba and the Philippines and left an enduring imprint on these islands and the US Army itself. Jackson offers new ways to understand the rise of American military might and how it influenced a globalizing imperial world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In 1898, on the eve of the Spanish-American War, the US Army seemed minuscule and ill-equipped for global conflict. Yet over the next fifteen years, its soldiers defeated Spain and pacified nationalist insurgencies in both Cuba and the Philippines. Despite their lack of experience in colonial administration, American troops also ruled and transformed the daily lives of the 8 million people who inhabited these tropical islands.How was this relatively small and inexperienced army able to wage wars in Cuba and the Philippines and occupy them? American soldiers depended on tens of thousands of Cubans and Filipinos, both for military operations and civil government. Whether compelled to labor for free or voluntarily working for wages, Cubans and Filipinos, suspended between civilian and soldier status, enabled the making of a new US overseas empire by interpreting, guiding, building, selling sex, and many other kinds of work for American troops. In The Work of Empire: War, Occupation, and the Making of American Colonialism in Cuba and the Philippines (UNC Press, 2025), Justin Jackson reveals how their labor forged the politics, economics, and culture of American colonialism in Cuba and the Philippines and left an enduring imprint on these islands and the US Army itself. Jackson offers new ways to understand the rise of American military might and how it influenced a globalizing imperial world. 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

In 1898, on the eve of the Spanish-American War, the US Army seemed minuscule and ill-equipped for global conflict. Yet over the next fifteen years, its soldiers defeated Spain and pacified nationalist insurgencies in both Cuba and the Philippines. Despite their lack of experience in colonial administration, American troops also ruled and transformed the daily lives of the 8 million people who inhabited these tropical islands.How was this relatively small and inexperienced army able to wage wars in Cuba and the Philippines and occupy them? American soldiers depended on tens of thousands of Cubans and Filipinos, both for military operations and civil government. Whether compelled to labor for free or voluntarily working for wages, Cubans and Filipinos, suspended between civilian and soldier status, enabled the making of a new US overseas empire by interpreting, guiding, building, selling sex, and many other kinds of work for American troops. In The Work of Empire: War, Occupation, and the Making of American Colonialism in Cuba and the Philippines (UNC Press, 2025), Justin Jackson reveals how their labor forged the politics, economics, and culture of American colonialism in Cuba and the Philippines and left an enduring imprint on these islands and the US Army itself. Jackson offers new ways to understand the rise of American military might and how it influenced a globalizing imperial world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In 1898, on the eve of the Spanish-American War, the US Army seemed minuscule and ill-equipped for global conflict. Yet over the next fifteen years, its soldiers defeated Spain and pacified nationalist insurgencies in both Cuba and the Philippines. Despite their lack of experience in colonial administration, American troops also ruled and transformed the daily lives of the 8 million people who inhabited these tropical islands.How was this relatively small and inexperienced army able to wage wars in Cuba and the Philippines and occupy them? American soldiers depended on tens of thousands of Cubans and Filipinos, both for military operations and civil government. Whether compelled to labor for free or voluntarily working for wages, Cubans and Filipinos, suspended between civilian and soldier status, enabled the making of a new US overseas empire by interpreting, guiding, building, selling sex, and many other kinds of work for American troops. In The Work of Empire: War, Occupation, and the Making of American Colonialism in Cuba and the Philippines (UNC Press, 2025), Justin Jackson reveals how their labor forged the politics, economics, and culture of American colonialism in Cuba and the Philippines and left an enduring imprint on these islands and the US Army itself. Jackson offers new ways to understand the rise of American military might and how it influenced a globalizing imperial world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

In 1898, on the eve of the Spanish-American War, the US Army seemed minuscule and ill-equipped for global conflict. Yet over the next fifteen years, its soldiers defeated Spain and pacified nationalist insurgencies in both Cuba and the Philippines. Despite their lack of experience in colonial administration, American troops also ruled and transformed the daily lives of the 8 million people who inhabited these tropical islands.How was this relatively small and inexperienced army able to wage wars in Cuba and the Philippines and occupy them? American soldiers depended on tens of thousands of Cubans and Filipinos, both for military operations and civil government. Whether compelled to labor for free or voluntarily working for wages, Cubans and Filipinos, suspended between civilian and soldier status, enabled the making of a new US overseas empire by interpreting, guiding, building, selling sex, and many other kinds of work for American troops. In The Work of Empire: War, Occupation, and the Making of American Colonialism in Cuba and the Philippines (UNC Press, 2025), Justin Jackson reveals how their labor forged the politics, economics, and culture of American colonialism in Cuba and the Philippines and left an enduring imprint on these islands and the US Army itself. Jackson offers new ways to understand the rise of American military might and how it influenced a globalizing imperial world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

In 1898, on the eve of the Spanish-American War, the US Army seemed minuscule and ill-equipped for global conflict. Yet over the next fifteen years, its soldiers defeated Spain and pacified nationalist insurgencies in both Cuba and the Philippines. Despite their lack of experience in colonial administration, American troops also ruled and transformed the daily lives of the 8 million people who inhabited these tropical islands.How was this relatively small and inexperienced army able to wage wars in Cuba and the Philippines and occupy them? American soldiers depended on tens of thousands of Cubans and Filipinos, both for military operations and civil government. Whether compelled to labor for free or voluntarily working for wages, Cubans and Filipinos, suspended between civilian and soldier status, enabled the making of a new US overseas empire by interpreting, guiding, building, selling sex, and many other kinds of work for American troops. In The Work of Empire: War, Occupation, and the Making of American Colonialism in Cuba and the Philippines (UNC Press, 2025), Justin Jackson reveals how their labor forged the politics, economics, and culture of American colonialism in Cuba and the Philippines and left an enduring imprint on these islands and the US Army itself. Jackson offers new ways to understand the rise of American military might and how it influenced a globalizing imperial world. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

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Jesus taught in the Sermon the Mount that God loves completely, and that we ought also love completely. What does that mean in a culture of pervasive and rising Christian Nationalism? Along with our Menno kin across the conference, we have pledged ourselves to “Christian Discipleship” in the midst of Christian Nationalism. We are meant to follow Jesus, to love completely, to cause no harm. We are meant to resist, disrupt, and challenge the culture of violent, harmful, and power-hungry Christian Nationalism all around us. Relying on Mennonite scholar Drew Strait's work, we lift up the following: 1) break silence, 2) lament, 3) define Christian Nationalism, 4) identify political idolatry, 5) preach the whole life of Jesus, 6) activate congregations.Sermon starts right away Matthew 5.46-48Resources:A Call to Christian Discipleship Amidst a Culture of Christian Nationalism, a resolution passed by the delegates to Pacific Northwest Mennonite Conference (PNMC) in 2025Companion Worship Resource, created by a team from PNMC to accompany the 2025 resolutionDrew Strait, “How to Challenge Christian Nationalism: Building Peace in an Age of Extremism,” sharing insights in Oct 2024 from his book, Strange Worship: Six Steps for Challenging Christian Nationalism (Cascade, 2024). Drew Strait, “Political Idolatry: a group study” a 30-minute version of a longer webinar on political idolatry and White Christian nationalism. Read more on “What is Christian Nationalism” on the AMBS website: https://www.ambs.edu/political-idolatry/Rev. Dr. Martin Luther King, Jr., “In the end, we will remember not the words of our enemies but the silence of our friends.” Commentary on the original source found here.Kimberlé Crenshaw, “Where there's no name for a problem, you can't see a problem, and when you can't see a problem, you pretty much can't solve it.” More at “Race, Colonialism, and Diaspora Studies” of Tufts University.“God's Army is Hiring,” Kate Burns, The Stranger, June 4, 2026.Image: cover for Drew Strait's book, Strange Worship, source material for sermon

L'invitée : Emanuelle Saada, professeure au département de français et d'histoire de Columbia UniversityLe livre : Histoires et colonisations. Des récits de la conquête aux héritages postcoloniaux, Paris, Gallimard, « Bibliothèque des histoires », 2026.La discussion :· Pourquoi ce livre en forme de bilan historiographique ? (1:00)· Quelles différences d'approche entre France et États-Unis ? (10:15)· Lectures et découvertes dans la préparation du livre (21:00)· La colonisation est-elle occidentale ? (26:30)· La nature du pouvoir colonial : dominer, gouverner (33:00)· Les chantiers de recherche actifs ou à défricher (40:30) Les références citées dans la discussion :· Ajayi, J. F. Ade. "The Continuity of African Institutions under Colonialism." p. 189-200 in T. O. Ranger, ed., Emerging Themes in African History, 1968.· Alban Bensa, Kacué Yvon Goromoedo et Adrian Muckle, Les sanglots de l'aigle pêcheur. Nouvelle-Calédonie : la guerre kanak de 1917, Toulouse, Anacharsis, 2015, 716 p.· Saliha Belmessous (dir.), Native Claims: Indigenous Law against Empire, 1500–1920, New York, Oxford UP, 2012.· Ronald Robinson, « Non-European Foundations of European Imperialism: Sketch for a Theory of Collaboration », dans Roger Owen et Bob Sutcliffe (dir.), Studies in the Theory of Imperialism, Londres, Longman, 1972, p. 117-142.· Edward Saïd, Orientalism, 1978· Ann Laura Stoler, Au cœur de l'archive coloniale. Questions de méthode, Paris, EHESS, 2020.· Camille Lefebvre, M'hamed Oualdi « Remettre le colonial à sa place : Histoires enchevêtrées des débuts de la colonisation en Afrique de l'Ouest et au Maghreb », Annales. Histoire, Sciences Sociales, 2017/4 72e année, 2017. p.937-943. Les conseils de lecture :· Nathan Wachtel, La vision des vaincus, 1971· Frederick Cooper et Ann Laura Stoler (dir.), Tensions of Empire: Colonial Cultures in a Bourgeois World, Berkeley, University of California Press, 1997· Camille Lefebvre, Des pays au crépuscule Illustration : statuettes de soldats indiens des troupes britanniques, XIXe siècle, Copenhague, Musée national, D.3907a-cUn podcast créé, animé et produit par André Loez et distribué par Binge Audio. Contact pub : project@binge.audioHébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

World War II reached far beyond the beaches of Normandy and the islands of the Pacific. It also came to Alaska, where Indigenous communities found themselves on the front lines of invasion, military occupation, and forced relocation.In this episode of Reckoning with Jason Herbert, historian Holly Miowak Guise discusses her groundbreaking book Alaska Native Resilience: Voices from World War II. Drawing on more than 90 oral history interviews with Alaska Native elders, Guise reveals how Alaska Native communities experienced the Aleutian Campaign, wartime relocation camps, segregation, military service, and the ongoing realities of colonialism in America's far north.Together, we explore the Japanese invasion of the Aleutian Islands, the forced evacuation of Indigenous communities, Alaska Native military service, the power of oral history, and the ways Native peoples resisted, adapted, and rebuilt their communities in the aftermath of war.This conversation challenges familiar narratives of the "Good War" and offers a powerful reminder that some of the most important stories of World War II remain largely unknown.

*The history that this podcast episode explores involves harm and neglect to children and some listeners may find the details disclosed distressing.In this episode of the Explaining History Podcast, we are joined by Paige Towers to discuss her new book, What They Stole – a deeply researched exploration of intercountry adoption from Korea to the United States, rooted in a family tragedy that shook her Iowa hometown.The book begins with a shocking event: in 2008, a local bank vice president murdered his wife and children before taking his own life. For Paige, this was a window into a much larger and darker history – the story of Korean intercountry adoption, which began in the aftermath of the Korean War and continued for decades with little oversight or accountability.We trace the origins of modern intercountry adoption to the mass displacement of children during and after World War II. In Italy, Greece, and Germany, orphans filled the streets, and American GIs and missionaries began taking children home – often through informal, unregulated channels. By the time the Korean War ended, a full‑blown adoption industry had emerged, driven by a combination of military humanitarianism, Christian missionary zeal, and Cold War anti‑communism.Paige focuses on Harry and Bertha Holt, an evangelical couple who became the face of Korean adoption. The Holts started by seeking out the multiracial children of American GIs – children whose “whitened” appearance struck a chord with US audiences. But when those children proved scarce, they simply turned to Korean children, fulfilling a waiting list of 10,000 American families. The Holts pioneered “baby lifts” – chartering old military cargo planes, removing the seats, and packing up to 100 infants on unpressurised, freezing, turbulent flights. Many children died en route.The system that emerged was reckless and coercive: adoptions by proxy (parents never met their child before the adoption was finalised), falsified records, and a global pipeline that eventually supplied children to Denmark, France, Sweden, and the Netherlands. Paige also documents a shocking pattern of murder – Korean children killed by their adoptive parents, cases that were largely ignored by a media more interested in feel‑good rescue narratives.What does it mean when good intentions produce harmful systems? Paige argues that the humanitarian narrative of adoption has often silenced the voices of adoptees themselves – their experiences of cultural loss, identity erasure, and, in the worst cases, violence. The book is a powerful call to reckon with the colonial assumptions embedded in intercountry adoption.Topics covered:The 2008 Iowa City murder and its connection to adoption historyWorld War II displacement and the origins of intercountry adoptionThe Korean War and “military humanitarianism”Harry and Bertha Holt and the Christian adoption missionMultiracial children and the politics of “whiteness”The shift to adopting Korean childrenBaby lifts: unpressurised planes, sick infants, and deaths in transitAdoption by proxy and the lack of regulationEuropean adoption pipelines (Denmark, France, Sweden, the Netherlands)Adoptee activism and the fight for truth and reconciliationPaige Towers' What They Stole is available now from the University of Iowa Press. Please consider buying from an independent bookshop or directly from the publisher.If you enjoy the podcast, please consider supporting us – we are migrating from Patreon to Substack. Details in the show notes.Explaining History helps you understand the 20th Century through critical conversations and expert interviews. We connect the past to the present. If you enjoy the show, please subscribe and share.▸ Support the Show & Get Exclusive ContentBecome a Patron: patreon.com/explaininghistory▸ Join the Community & Continue the ConversationFacebook Group: facebook.com/groups/ExplainingHistoryPodcastSubstack: theexplaininghistorypodcast.substack.com▸ Read Articles & Go DeeperWebsite: explaininghistory.org Hosted on Acast. See acast.com/privacy for more information.

Western civilization did not invent slavery — it ended it. Western civilization didn't harm countries through colonialism, it helped them. These are hard truths to swallow but they are true. So, why do so many people hate civilization? Let's define civilization, shall we? Let's look at the chief characteristics that a civilization must possess. We shall list them in this episode. Why are Israel and America singled out for hatred and not Sweden, France, and Germany? Why Reform Judaism is more socially acceptable. Any thug, either urban or international, is advantaged by willingness to use violence. In a robust civilized landscape, thugs lose their advantage — naturally, they hate civilization. To join our conversation, come to www.WeHappyWarriors.com. 00:01 Live Event Announcement and Invitation 02:22 Understanding Human Behavior and Politics 04:56 Historical Context of Western Civilization's Criticism 08:44 Colonialism and Its Impact on Western Civilization 11:39 Corruption and the Decline of Western Civilization 15:53 Values of Human Life in Civilization 21:48 Treatment of Women in Civilization 29:36 Technology and Its Role in Civilization 39:56 Form of Government and Property Rights in Civilization 42:52 Marriage and Family in Civilization 45:41 Hostility Towards Civilization and the Bible _____

Is Judaism a Religion? The Misunderstood History of Jewish Identity | Zionism, Nationhood & the EnlightenmentIn this episode of The Fifth Question Podcast, we tackle one of the most common misunderstandings in modern discourse: the idea that Judaism is “just a religion.” From the ancient tribe of Judah to the Enlightenment, Reform Judaism, nationalism, and modern Zionism, this episode explores why Jewish identity has historically functioned as far more than a confessional faith.We examine the Talmudic understanding of Jewish peoplehood, the emergence of “religion” as a modern category, the impact of European liberalism and Protestantism on Jewish self-definition, and why debates over Zionism and antisemitism often collapse because of category errors about what Jews actually are.This episode discusses:Why Judaism historically functioned as a peoplehood or nationThe origin of the term “Jew” and the tribe of JudahThe Talmudic principle that “a Jew, even if he sins, remains Jewish”Why conversion out of Judaism historically did not erase Jewish identityThe Enlightenment, liberalism, and the invention of “religion”Moses Mendelssohn, Reform Judaism, and the Pittsburgh PlatformKant and the “nation within a nation” argumentZionism as a response to modern nationalismWhy Jewish identity does not fit neatly into Western religious categoriesThe relationship between anti-Zionism, antisemitism, and Jewish peoplehoodIf you enjoy long-form conversations on Jewish history, Zionism, philosophy, religion, nationalism, political theory, and intellectual history, make sure to like, subscribe, and share.⏱️ TIMESTAMPS00:00 – Introduction: Is Judaism a Religion?01:25 – The Tribe of Judah and Ancient Jewish Identity02:37 – The Talmud on Jewish Identity and Conversion03:46 – Medieval Europe, Forced Conversion, and Rashi05:21 – Why “Religion” Is a Modern Concept06:14 – Protestantism vs Judaism07:23 – Dogma, Heresy, and Jewish Debate08:29 – Why the West Misunderstands Judaism09:29 – Liberalism, Nationalism, and the Jewish Question10:26 – Am Yisrael: Jews as a Nation11:16 – Moses Mendelssohn and Reform Judaism12:10 – The Pittsburgh Platform and Religious Judaism13:34 – The PLO's Rabbi and Anti-Zionist Arguments14:04 – Zionism and Jewish Peoplehood15:15 – Why Calling Judaism “Just a Religion” Is Misleading16:03 – Eurocentrism, Colonialism, and Jewish Identity#judaism #zionisme #jewishhistory #israel #Antisemitism #jewishidentity #religion #JewishPeoplehood #middleeast #talmud #MosesMendelssohn #reformjudaism #jewishphilosophy #HistoryPodcast #politicalphilosophy #TheFifthQuestion #israelpalestine #JewishNation #nationalism #jewishthought Jewish History, Politics, Israel, Antisemitism, and Zionism - I cover it all.Politics: https://www.youtube.com/watch?v=x6QupJZ1HLY&list=PLQ3aQmFcYiCqqL-GSNw6NhSZWOvzaDdIKJewish History: https://youtu.be/1u4jHoZ8stM?si=0jZP4uhXlVEg2NOTAntisemitism: https://www.youtube.com/watch?v=RCgnEZ1d24Q&list=PLQ3aQmFcYiCqkU_aPIJGbE1xTKEbkh8euFacebook: https://www.facebook.com/daniel.levine.31/Instagram: https://www.instagram.com/rabbidaniellevine/#Israel #Rabbi #Jewish #WhatisZionism #DoJews?

In America today, police enjoy unmatched power. On the streets, officers employ violence at their own discretion. Behind closed doors, they are even more powerful. In city halls, police strong-arm local leaders and nullify attempts at public oversight. And in state legislatures and Washington, DC, police lobbyists and union leaders zealously uphold a bipartisan consensus against even mild reform. Yet as recently as fifty years ago, police still served at the pleasure of democratically elected politicians, not the other way around. In Blue Power: How Police Organized to Serve and Protect Themselves (Basic Books, 2026), Stuart Schrader narrates the rise of a bottom-up movement of rank-and-file officers who lifted policing above the law. Organizers launched their campaign in the 1960s, courting a public backlash to urban uprisings and civil rights. City by city, county by county, they formed unions and other organizations and won control over working conditions, impunity from oversight, and insulation from lean budgets. By the 2000s, this movement had triumphed nationally, shoring up the power of the police to overrule the public interest in the name of law and order. Through deep archival detective work, Blue Power reveals how police forced American democracy to back the blue. Stuart Schrader is an associate professor of history at Johns Hopkins University, where he is the director of the Chloe Center for the Critical Study of Racism, Immigration, and Colonialism. Michael Stauch is an associate professor of modern US history at the University of Toledo, specializing in policing and incarceration, urban studies, and social movements. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In America today, police enjoy unmatched power. On the streets, officers employ violence at their own discretion. Behind closed doors, they are even more powerful. In city halls, police strong-arm local leaders and nullify attempts at public oversight. And in state legislatures and Washington, DC, police lobbyists and union leaders zealously uphold a bipartisan consensus against even mild reform. Yet as recently as fifty years ago, police still served at the pleasure of democratically elected politicians, not the other way around. In Blue Power: How Police Organized to Serve and Protect Themselves (Basic Books, 2026), Stuart Schrader narrates the rise of a bottom-up movement of rank-and-file officers who lifted policing above the law. Organizers launched their campaign in the 1960s, courting a public backlash to urban uprisings and civil rights. City by city, county by county, they formed unions and other organizations and won control over working conditions, impunity from oversight, and insulation from lean budgets. By the 2000s, this movement had triumphed nationally, shoring up the power of the police to overrule the public interest in the name of law and order. Through deep archival detective work, Blue Power reveals how police forced American democracy to back the blue. Stuart Schrader is an associate professor of history at Johns Hopkins University, where he is the director of the Chloe Center for the Critical Study of Racism, Immigration, and Colonialism. Michael Stauch is an associate professor of modern US history at the University of Toledo, specializing in policing and incarceration, urban studies, and social movements. 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

In America today, police enjoy unmatched power. On the streets, officers employ violence at their own discretion. Behind closed doors, they are even more powerful. In city halls, police strong-arm local leaders and nullify attempts at public oversight. And in state legislatures and Washington, DC, police lobbyists and union leaders zealously uphold a bipartisan consensus against even mild reform. Yet as recently as fifty years ago, police still served at the pleasure of democratically elected politicians, not the other way around. In Blue Power: How Police Organized to Serve and Protect Themselves (Basic Books, 2026), Stuart Schrader narrates the rise of a bottom-up movement of rank-and-file officers who lifted policing above the law. Organizers launched their campaign in the 1960s, courting a public backlash to urban uprisings and civil rights. City by city, county by county, they formed unions and other organizations and won control over working conditions, impunity from oversight, and insulation from lean budgets. By the 2000s, this movement had triumphed nationally, shoring up the power of the police to overrule the public interest in the name of law and order. Through deep archival detective work, Blue Power reveals how police forced American democracy to back the blue. Stuart Schrader is an associate professor of history at Johns Hopkins University, where he is the director of the Chloe Center for the Critical Study of Racism, Immigration, and Colonialism. Michael Stauch is an associate professor of modern US history at the University of Toledo, specializing in policing and incarceration, urban studies, and social movements. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Why have moral philosophers largely ignored colonialism? In Moral Philosophy and De-Colonialism: The Irrationality of Oppression (Bloomsbury Academic, 2026), Shyam Ranganathan tells the story of moral philosophy and colonialism and reveals the benefits of drawing from a colonized tradition to a create a rigorous logic-based ethics. This is a timely exploration of the the ways in which Western colonialism has structured moral theorizing to insulate itself from criticism. In his account of the domination of the European tradition and the suppression of questions of its colonialism, Ranganathan covers the evolution of metaethics, normative ethics, and applied ethics in ancient European, Chinese, and Indian traditions of philosophy. We see the presence of white supremacy in the writings of J.S. Mill, Marx and Engels, and the importance placed on autonomy and sovereignty in Hobbes and Kant. The European influence of interpretation on our peer review of historical philosophy is evident throughout. Using South Asia as an example Ranganathan examines how colonizers are able to erase moral philosophical history and redefine cultures as religions, judged in terms of their conformity to, or deviation from, the Western tradition, which is treated as secular. His acknowledgment of Yoga as a basic ethical theory introduces us to thinking that recognizes persons as a diverse group, traversing sex, gender, race, sexual orientation, and species. Through this analysis of colonized traditions and ethics, Ranganathan is able to de-colonize moral philosophy by looking outside the colonizing tradition. If we want sophisticated and inclusive ways of thinking about how to live we must turn towards indigenous thought. Shyam Ranganathan is a member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, Canada, and founder of the Yoga Philosophy Institute. Dr. Raj Balkaran is a scholar of Indian mythology and seasoned online educator. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom where he delivers original courses applying Indian wisdom teachings to modern life. 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

Why have moral philosophers largely ignored colonialism? In Moral Philosophy and De-Colonialism: The Irrationality of Oppression (Bloomsbury Academic, 2026), Shyam Ranganathan tells the story of moral philosophy and colonialism and reveals the benefits of drawing from a colonized tradition to a create a rigorous logic-based ethics. This is a timely exploration of the the ways in which Western colonialism has structured moral theorizing to insulate itself from criticism. In his account of the domination of the European tradition and the suppression of questions of its colonialism, Ranganathan covers the evolution of metaethics, normative ethics, and applied ethics in ancient European, Chinese, and Indian traditions of philosophy. We see the presence of white supremacy in the writings of J.S. Mill, Marx and Engels, and the importance placed on autonomy and sovereignty in Hobbes and Kant. The European influence of interpretation on our peer review of historical philosophy is evident throughout. Using South Asia as an example Ranganathan examines how colonizers are able to erase moral philosophical history and redefine cultures as religions, judged in terms of their conformity to, or deviation from, the Western tradition, which is treated as secular. His acknowledgment of Yoga as a basic ethical theory introduces us to thinking that recognizes persons as a diverse group, traversing sex, gender, race, sexual orientation, and species. Through this analysis of colonized traditions and ethics, Ranganathan is able to de-colonize moral philosophy by looking outside the colonizing tradition. If we want sophisticated and inclusive ways of thinking about how to live we must turn towards indigenous thought. Shyam Ranganathan is a member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, Canada, and founder of the Yoga Philosophy Institute. Dr. Raj Balkaran is a scholar of Indian mythology and seasoned online educator. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom where he delivers original courses applying Indian wisdom teachings to modern life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Why have moral philosophers largely ignored colonialism? In Moral Philosophy and De-Colonialism: The Irrationality of Oppression (Bloomsbury Academic, 2026), Shyam Ranganathan tells the story of moral philosophy and colonialism and reveals the benefits of drawing from a colonized tradition to a create a rigorous logic-based ethics. This is a timely exploration of the the ways in which Western colonialism has structured moral theorizing to insulate itself from criticism. In his account of the domination of the European tradition and the suppression of questions of its colonialism, Ranganathan covers the evolution of metaethics, normative ethics, and applied ethics in ancient European, Chinese, and Indian traditions of philosophy. We see the presence of white supremacy in the writings of J.S. Mill, Marx and Engels, and the importance placed on autonomy and sovereignty in Hobbes and Kant. The European influence of interpretation on our peer review of historical philosophy is evident throughout. Using South Asia as an example Ranganathan examines how colonizers are able to erase moral philosophical history and redefine cultures as religions, judged in terms of their conformity to, or deviation from, the Western tradition, which is treated as secular. His acknowledgment of Yoga as a basic ethical theory introduces us to thinking that recognizes persons as a diverse group, traversing sex, gender, race, sexual orientation, and species. Through this analysis of colonized traditions and ethics, Ranganathan is able to de-colonize moral philosophy by looking outside the colonizing tradition. If we want sophisticated and inclusive ways of thinking about how to live we must turn towards indigenous thought. Shyam Ranganathan is a member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, Canada, and founder of the Yoga Philosophy Institute. Dr. Raj Balkaran is a scholar of Indian mythology and seasoned online educator. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom where he delivers original courses applying Indian wisdom teachings to modern life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Why have moral philosophers largely ignored colonialism? In Moral Philosophy and De-Colonialism: The Irrationality of Oppression (Bloomsbury Academic, 2026), Shyam Ranganathan tells the story of moral philosophy and colonialism and reveals the benefits of drawing from a colonized tradition to a create a rigorous logic-based ethics. This is a timely exploration of the the ways in which Western colonialism has structured moral theorizing to insulate itself from criticism. In his account of the domination of the European tradition and the suppression of questions of its colonialism, Ranganathan covers the evolution of metaethics, normative ethics, and applied ethics in ancient European, Chinese, and Indian traditions of philosophy. We see the presence of white supremacy in the writings of J.S. Mill, Marx and Engels, and the importance placed on autonomy and sovereignty in Hobbes and Kant. The European influence of interpretation on our peer review of historical philosophy is evident throughout. Using South Asia as an example Ranganathan examines how colonizers are able to erase moral philosophical history and redefine cultures as religions, judged in terms of their conformity to, or deviation from, the Western tradition, which is treated as secular. His acknowledgment of Yoga as a basic ethical theory introduces us to thinking that recognizes persons as a diverse group, traversing sex, gender, race, sexual orientation, and species. Through this analysis of colonized traditions and ethics, Ranganathan is able to de-colonize moral philosophy by looking outside the colonizing tradition. If we want sophisticated and inclusive ways of thinking about how to live we must turn towards indigenous thought. Shyam Ranganathan is a member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, Canada, and founder of the Yoga Philosophy Institute. Dr. Raj Balkaran is a scholar of Indian mythology and seasoned online educator. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom where he delivers original courses applying Indian wisdom teachings to modern life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Why have moral philosophers largely ignored colonialism? In Moral Philosophy and De-Colonialism: The Irrationality of Oppression (Bloomsbury Academic, 2026), Shyam Ranganathan tells the story of moral philosophy and colonialism and reveals the benefits of drawing from a colonized tradition to a create a rigorous logic-based ethics. This is a timely exploration of the the ways in which Western colonialism has structured moral theorizing to insulate itself from criticism. In his account of the domination of the European tradition and the suppression of questions of its colonialism, Ranganathan covers the evolution of metaethics, normative ethics, and applied ethics in ancient European, Chinese, and Indian traditions of philosophy. We see the presence of white supremacy in the writings of J.S. Mill, Marx and Engels, and the importance placed on autonomy and sovereignty in Hobbes and Kant. The European influence of interpretation on our peer review of historical philosophy is evident throughout. Using South Asia as an example Ranganathan examines how colonizers are able to erase moral philosophical history and redefine cultures as religions, judged in terms of their conformity to, or deviation from, the Western tradition, which is treated as secular. His acknowledgment of Yoga as a basic ethical theory introduces us to thinking that recognizes persons as a diverse group, traversing sex, gender, race, sexual orientation, and species. Through this analysis of colonized traditions and ethics, Ranganathan is able to de-colonize moral philosophy by looking outside the colonizing tradition. If we want sophisticated and inclusive ways of thinking about how to live we must turn towards indigenous thought. Shyam Ranganathan is a member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, Canada, and founder of the Yoga Philosophy Institute. Dr. Raj Balkaran is a scholar of Indian mythology and seasoned online educator. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom where he delivers original courses applying Indian wisdom teachings to modern life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Why have moral philosophers largely ignored colonialism? In Moral Philosophy and De-Colonialism: The Irrationality of Oppression (Bloomsbury Academic, 2026), Shyam Ranganathan tells the story of moral philosophy and colonialism and reveals the benefits of drawing from a colonized tradition to a create a rigorous logic-based ethics. This is a timely exploration of the the ways in which Western colonialism has structured moral theorizing to insulate itself from criticism. In his account of the domination of the European tradition and the suppression of questions of its colonialism, Ranganathan covers the evolution of metaethics, normative ethics, and applied ethics in ancient European, Chinese, and Indian traditions of philosophy. We see the presence of white supremacy in the writings of J.S. Mill, Marx and Engels, and the importance placed on autonomy and sovereignty in Hobbes and Kant. The European influence of interpretation on our peer review of historical philosophy is evident throughout. Using South Asia as an example Ranganathan examines how colonizers are able to erase moral philosophical history and redefine cultures as religions, judged in terms of their conformity to, or deviation from, the Western tradition, which is treated as secular. His acknowledgment of Yoga as a basic ethical theory introduces us to thinking that recognizes persons as a diverse group, traversing sex, gender, race, sexual orientation, and species. Through this analysis of colonized traditions and ethics, Ranganathan is able to de-colonize moral philosophy by looking outside the colonizing tradition. If we want sophisticated and inclusive ways of thinking about how to live we must turn towards indigenous thought. Shyam Ranganathan is a member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, Canada, and founder of the Yoga Philosophy Institute. Dr. Raj Balkaran is a scholar of Indian mythology and seasoned online educator. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom where he delivers original courses applying Indian wisdom teachings to modern life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Colourism is part of everyday life for some Pacific Islanders. From being told you're too dark for a photo to seeing lighter-skinned kids picked first for school teams, it shapes how people are treated, privileging some while others face exclusion or bullying. This week on Sistas Let's Talk, Natasha Meten speaks with two women about the impact of colourism and its roots in colonialism.  We hear from Elise Polosovai, former Miss Solomon Islands, and Wendy Mocke, actor, writer and co-host of Stories from the Pacific. 

Roundup of the Week's Top Stories in Economics and FreedomAlberta May Break Away From CanadaJob Creation DoublesPopulists Gaining Popularity in BritainDemocrats Panic Over GerrymanderingUN Demands $131 Trillion in ReparationsRead the article “UN Demands ‘Reparations' for Colonialism" at https://www.profstonge.com/Visit our Sponsor: Monetary MetalsEarn 5% to 12% interest on your physical gold and silver, paid in physical gold and silver.Visit our Sponsor: CoinKiteProtect your Bitcoin with an Ultra-Secure Hardware WalletVisit our Sponsor: Abundant MinesMine Bitcoin, Keep the Profits, Reduce your Taxes. We handle Everything.Visit our Sponsor: The Bitcoin WayStep-by-step help with Bitcoin self-custody, upgraded cybersecurity, and Plan B residency.Profstonge WeeklyWeekly articles on economics and freedom and a monthly investment Watch ListDisclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

This week on American Grit, Dale Partridge delivers a bold, biblical defense of Christian colonization and shows how it built the strongest, freest, and most prosperous nation in history. He dismantles the “stolen land” myth, explains why colonization is the natural outworking of the Great Commission, and makes the case that you cannot love America while hating the Christian civilization that created it. In the Weekly Audit, we discuss why pleading insanity is a judicial disaster, why women rulers are a plague on America's political system, and why homophobia is not a sin. Watch the Video of this Episode: https://www.youtube.com/watch?v=RFVvBTQy28Y Listen to all of Dale's books at https://app.relearn.org Buy hardcopies of Dale's books at https://shop.relearn.org Shop the NXR store: https://shop.newchristianright.com Pre-order Dale's new book, 19 Reasons to Repeal the 19th Amendment: https://newchristianright.com/19

In this episode of The Sacred Speaks, Dr. John W. Price returns to a conversation with Dr. Wouter J. Hanegraaff, professor at the University of Amsterdam and one of the foremost scholars of Western esotericism. Their first conversation opened into the history of Hermetic spirituality. This one goes further. Hanegraaff's new book, Esotericism in Western Culture: Counter-Normativity and Rejected Knowledge, reframes the entire question: esotericism is not a tradition to be catalogued. It is what the West threw out. Hanegraaff has spent decades mapping the archive of what official Western culture could not contain, magic, alchemy, gnosis, visionary experience, and asking what those exclusions reveal about the culture that made them. The conversation opens, perhaps unexpectedly, with music. Hanegraaff describes how early encounters with sound became his first experience of altered states and shaped his life's work. The scholarly and the experiential are not separate for him. They never were. The episode builds toward his concept of the "Greater West," a geographical, cultural, and historical frame encompassing the Mediterranean basin, the Middle East and North Africa, and the global expansion that followed 1492. At the center of this history is the anti-idolatry polemic. The monotheistic prohibition against images did not remain a theological dispute. It became a template: a way of naming, marginalizing, and eventually exterminating whatever could be labeled pagan, superstitious, or primitive. What began inside Europe was later exported to every culture the colonial project reached. The logic that condemned the idol condemned the person holding it. The episode closes with Rilke. What Hanegraaff calls "counter-normative" experience, the visionary, the numinous, the strange encounter that doesn't resolve into explanation, is not a curiosity at the margins of Western thought. It is the part that was deliberately buried. This conversation is an act of recovery. Key Takeaways: Esotericism is defined by exclusion rather than content. It is what Western culture rejected, not a unified tradition or school of thought. The "Greater West" expands the map of Western culture to include Mediterranean, Middle Eastern, and North African roots, and the global reach of colonialism after 1492. Anti-idolatry polemics produced a reusable template for cultural rejection later applied to the spiritual traditions of indigenous peoples during colonial expansion. The Reformation and Enlightenment did not end the purge of magic and superstition but accelerated it, removing even the possibility of enchantment from the official picture of reality. Counter-normative experiences, altered states, synchronicities, visions, deserve serious intellectual engagement rather than dismissal. The West forgot them deliberately. Remembering them is a scholarly and a moral act. 00:00 Welcome and Episode Setup 04:11 Guest and Book Spotlight 07:48 Remembering the Rejected West 08:35 Music as Gnosis Gateway 20:58 Alitheia and Unconcealing Reality 24:32 Defining theGreater West 39:05 Paganism and Christianity's Roots 42:31 Christian Shadow Projection 44:15 Pagan Roots in Islam 47:02 Idolatry and Monotheism 52:26 Magic as Demon Worship 54:03 Reformation to Enlightenment Purge 59:54 Colonial Template Exported 01:04:06Racism and Extermination Logic 01:09:07 Reconstructing the West 01:15:37 Counter Normality and Weirdness 01:19:09 Rilke Quote and Closing Website for John http://www.drjohnwprice.com WATCH: YouTube for The Sacred Speaks https://www.youtube.com/channel/UCOAuksnpfht1udHWUVEO7Rg Instagram: https://www.instagram.com/thesacredspeaks/ @thesacredspeaks Facebook: https://www.facebook.com/thesacredspeaks/ Brought to you by: https://www.thecenterforhas.com Theme music provided by: http://www.modernnationsmusic.com

Jiyoung Han's debut novel Honey in the Wound follows multiple generations of women with magical gifts in early 20th century Korea, against the violence and oppression of Japanese control. Han joins us. Cover art courtesy of Avid Reader Press / Simon & Schuster

In parts of the Global South, political elites have framed LGBTQ rights as a foreign, colonial agenda. So should advocates abandon universal rights language in favour of arguments rooted in local traditions and anti-colonial sentiment? A new study tests exactly this question using survey evidence from Zimbabwe — and finds clear support for the local approach. Host Alan Renwick is joined by the study's authors, Phillip Ayoub and Adam Harris, both Professors in the UCL Department of Political Science. Mentioned in this episode: Rooting Equality: Testing the Effectiveness of Activist Frames Combating Homophobia in Zimbabwe by Phillip M. Ayoub and Adam S. Harris, British Journal of Political Science.

Host Alex Usher speaks with James Waghorne, University Historian at the University of Melbourne and co-editor (with Ross Jones and Marcia Langton) of Dhoombak Goobgoowana, a two-volume work examining Indigenous Australia and the University of Melbourne. Waghorne discusses how the project approaches colonial history through case studies of race science, anthropology, and the harvesting of Indigenous human remains, situating the university within broader systems of Western scientific knowledge and settler colonialism. The conversation also explores the University of Melbourne's reconciliation efforts, including Indigenous knowledge in the curriculum, collaborative research partnerships, Indigenous astronomy, and the challenges universities face in confronting their colonial pasts while reshaping higher education for the future.

Namesake has its West Coast premiere at the Doxa Festival this month. The film documents an ongoing conversation between the Tla'amin Nation and the city commonly known as Powell River over a proposal to reclaim the city's name, which is derived from a recent colonial official. We speak with Dr. Evan Adams, co-director of Namesake.

It's amazing how little things can impact some pretty huge changes....It's more non-fiction for you loyal listeners as Hot Docs winds up here in the city of Toronto this weekend as we look at gorgeous film that chronicles how colonialism can bring some sweeping changes to a culture and a community.  It's time for 'Parasisi'.Pulled from the Wayana word for “parasite” or “intruder,”"Parasisi' is a very subtle portrait of daily life of the Wayana people and how the presence of the outside world has affected them in ways both seen and unseen.  From illegal gold mining which leads to Mercury poisoning in their water supply to the forcing of modern religious ideologies on these people who have no concept of them; filmmakers Zaide Bil & Sebastian Segers take us along the shores of the Lawa river to show us how these subtle acts of intrusion and cultural violence have ripple down into the people and the legacy of the land itself.A filmed in B&W; 'Parasisi' is one of the more stunning films we've seen this year and we had the pleasure of sitting down with directors Zaide Bil & Sebastian Segers to talk about the origins of the project and so very much more.

In this episode Kevin Coldiron is joined by bestselling author Joe Studwell who speaks about his new book How Africa Works: Success and Failure on the World's Last Development Frontier. We discuss why many of our perceptions about Africa are wrong - why one big problem has been too few people, not too many and why the continent isn't as resource-rich as we think. Joe talks us through some surprising success stories - like Rwanda's emulation of Singapore and Botswana's success in avoiding “the resource curse”. This is the time to begin researching and understanding the opportunities in a continent that has more land mass than the US, China and India combined and will eventually be home to the majority of the world's young people.-----50 YEARS OF TREND FOLLOWING BOOK AND BEHIND-THE-SCENES VIDEO FOR ACCREDITED INVESTORS - CLICK HERE-----Follow Niels on Twitter, LinkedIn, YouTube or via the TTU website.IT's TRUE ? – most CIO's read 50+ books each year – get your FREE copy of the Ultimate Guide to the Best Investment Books ever written here.And you can get a free copy of my latest book “Ten Reasons to Add Trend Following to Your Portfolio” here.Learn more about the Trend Barometer here.Send your questions to info@toptradersunplugged.comAnd please share this episode with a like-minded friend and leave an honest Rating & Review on iTunes or Spotify so more people can discover the podcast.Follow Kevin on SubStack & read his Book.Follow Joe on LinkedIn and read his book.Episode TimeStamps: 00:01 - Introduction to the episode and guest02:04 - Why the book was written and initial motivation05:50 - Outsider perspective and reactions in Africa07:22 - The core idea: population density and development08:22 - Why Africa's growth lagged historically14:23 - Population growth and changing economic potential15:39 - Colonialism in Africa vs Asia20:14 - Land, agriculture, and development differences23:55 - Rise of private sector and food production25:57 - Resources and the limits of extractive growth29:56 - Botswana and managing resource wealth36:21 - Rwanda's development model and governance44:41 - Ethnic dynamics and future stability50:24 - China's role and manufacturing potential56:04 - Investing in Africa and long term outlookCopyright © 2025 – CMC AG – All Rights Reserved----PLUS: Whenever you're ready... here are 3 ways I can help you in your investment Journey:1. eBooks that cover key topics that you need to know about In my eBooks, I put together some key discoveries and things I have learnt during the more than 3 decades I have worked in the Trend Following industry, which I hope you will find useful. Click Here2. Daily Trend Barometer and Market Score One of the things I'm really proud of, is the fact that I have managed to published the Trend Barometer and Market Score each day for more than a decade...as these tools are really good at describing the environment for trend following managers as well as giving insights into the general positioning of a trend following strategy! Click Here3. Other Resources that can help youAnd if you are hungry for more useful resources from the trend following world...check out some precious resources that I have found over the years to be really valuable. Click HerePrivacy PolicyDisclaimer

Send us Fan MailEpisode 106 of 'The Open Forum' where Religious or Non-Religious are invited to join the discussion. Guests will be invited on a first come first serve basis. Please note we can only have a maximum of 10 panelists (including efdawah panelists) at any one time.Link to join the panel: TEARS OF GAZA Donation Link: https://givebrite.com/gazacrisis© 2026 EFDawah All Rights ReservedDonate to Ijaz's medical expenses: https://buymeacoffee.com/ijazthetriniWebsite : https://efdawah.com/https://www.patreon.com/EFDawahhttps://gofund.me/7cb27d17https://www.paypal.me/EFDawahhttps://www.facebook.com/efdawah/Timestamps:00:00 - Intro01:05 - EF Dawah Panel join: Format of the Stream20:13 - Priyath (Buddhist) joins: Connection issues24:06 - Scrutinizing the beliefs of Buddhism 28:46 - Exposing the truth of Buddhist Oppressions30:52 - Examining the reality of Islamophobia35:17 - Debunking the false & silly jibes of trolls 37:36 - Discourse on the Pope's recent comments44:36 - Refuting the claims of mosque conversions49:01 - A (Atheist) joins: Analysing his beliefs54:50 - Discussion on the empirical evidence of God1:05:43 - Dialogue on the source of knowledge1:14:33 - Issues with the arguments of A1:46:16 - Joe (Muslim) joins: shares his background 1:47:37 - Need of following the consensus in Islam1:54:17 - Br. Sarmad joins1:54:41 - Refutation of the claims of hadith rejectors1:59:52 - History of the Qur'an only movement2:05:01 - Dawah to Non-muslims in the middle east 2:08:50 - Tiger (Atheist) joins2:09:07 - Why do Muslims give Dawah?2:11:15 - Why Only Muslims go to Paradise?2:17:42 - Issues with Subjective Morality2:22:51 - Discourse on the Truth of Islam2:32:02 - Islamic nations following the Shariah2:36:02 - The Ramifications of Colonialism in India2:39:46 - Life being a Test in Islam2:41:02 - Inviting Tiger to accept Islam2:52:01 - Wisdom behind Hardships in Islam2:58:03 - Dawah to Tiger: The Veracity of Islam3:14:43 - Closing Remarks & Wrapping UpSupport the show

Almost half of Puerto Rico's doctors have fled the island over the past decade, leading to a lack of specialists and treatment and incredibly long wait times. And this isn't just an inconvenience. People are dying from lack of care. Why is Puerto Rico's health care system collapsing, and why are doctors fleeing the island? We take a look at its deeply dysfunctional private medical system and why attempts to fix it, and create a universal health care plan on the island, are being hindered by Puerto Rico's status as a US colony. Its massive unpayable debt, held by investors in the US, means that it cannot make its own economic decisions, even when it affects the livelihood of poor Puerto Ricans living there. But there might be a fix, getting rid of Puerto Rico's debt and rethinking its colonial relationship to the US. This episode first aired in October 2024. Credits: Making Contact: Episode Host: Salima Hamirani Producers: Anita Johnson, Salima Hamirani, Amy Gastelum, and Lucy Kang Executive Director: Jina Chung Editor: Adwoa Gyimah-Brempong Engineer: Jeff Emtman Digital Marketing Manager: Lissa Deonarain Music Credits: Daniel Birch – Indigo Strokes Axletree – Goldfinch- Flight to the North Mindseye – Spores Soft and Furious – So What Learn More: Boricuas Unidos en la Diaspora The Nation Magazine Puerto Rico's Unnatural Disaster Making Contact is an award-winning, nationally syndicated radio show and podcast featuring narrative storytelling and thought-provoking interviews. We cover the most urgent issues of our time and the people on the ground building a more just world.

On this episode, my guest is Dr. Devon Taylor, the President of the Jamaica Beach Birthright Environmental Movement (JaBBEM), an advocacy group founded in 2022 that fights for equitable beach access and environmental justice in Jamaica. He is a Biomedical Research Scientist and environmental and social justice advocate who leads efforts to repeal the colonial-era Beach Control Act of 1956, which he describes as discriminatory and a barrier to public access.JABBEM uses legal tools, including the Prescription Act of 1882, to establish long-standing community rights to beaches and rivers. The group is currently involved in multiple court cases, including those concerning Bob Marley Beach, Little Dunn's River, and Flanker/Providence Beach, to secure public access and prevent privatization by luxury resorts like Sandals.Dr. Taylor emphasizes that beach access is a fundamental human right and reparative justice issue, arguing that Jamaica's beaches—national treasures—should be accessible to all Jamaicans, not just tourists. He calls for government action to replace outdated laws with modern legislation that ensures constitutional protection for public access and sustainable management of coastal resources.Show Notes* The violence and displacement from which JaBBEM emerged* The Beach Control Act of 1956* Coastal colonialism / plantation tourism* Shoreline personhood and the birth of humanity* The medicinal space of the sea* Taking the fight to the courts in Jamaica* Pan-Caribbean solidarity and dilemmas* Critical mass: advice for guests/touristsHomeworkJabbem - Website - Instagram - Facebook - YouTubeStronger Caribbean TogetherTranscriptChris: [00:00:00] Welcome Dr. Taylor, to the End of Tourism Podcast. Thank you for being willing to join me today. And I'm wondering to start, if you could share with our listeners where you're sitting today and what the world looks like there for you where you are.Devon: Yeah. You know, funny enough, I'm sitting just outside of Washington, DC today.Chris: Oh.Devon: You know, I just got back from Jamaica. All right. And I'm just outside the capital of the “free world” today. Yeah, but Jamaica is home, so we just got back from some community service work, advocacy work. And I'm happy to engage the End of Tourism audience and share what the experience and the livity of the Jamaican people is like.Chris: Hmm. Thank you, Dr. Taylor. As far as I understand, you are the president of Jabbem, the Jamaica Beach Birthright [00:01:00] Environmental Movement, which was founded in 2022 as “a grassroots organization acutely aware of the adverse effects of misguided development and environmental injustices to beaches, beach property, and sensitive terrestrial ecosystems” And so I'd like to ask you, Devin, a bit about your story, about how and why Jabbem was created, if I can.Devon: Yeah. So my story is the story of my community - my community of Steer Town, a coastal community that I grew up in, but that's also the story of the descendants of enslaved Africans, really, and a former slave plantation known as Jamaica, right?There's a history that is rooted in displacement, disposition, and disempowerment of a people, you know. [00:02:00] So, Jabbem is a response to continued injustice, injustice not only to black bodies, you know what I mean? And the indigenous ones, the Tainos who were there first, right? But also the desecration of land, right?Land have a relationship with human beings and with indigenous people, and we have a relationship with land. But all that get disturbed, through this “development.” So, you know, myself, my community, experienced that displacement and disposition and disempowerment in 2019, at the heights of COVID.When our childhood beach that our community has been using for more than a hundred years, you know, we were displaced from it. And the displacement. It's around 29 acres of beachfront land that the community... as an extension of our community that we use for everything, everything that Jamaicans use the beach [00:03:00] for, right? You know, recreation, fishing, spirituality, I mean, courtship, artisan work, farming you know all that space that offers a multitude of opportunities, multitude of possibilities, right, which made it that node, that connectivity to the community of Steer Town, to the community of Chalky Hill, to the community of Epworth and Davis Town and, you know, parts of, and tourism mecca of Ocho Rios. You know what I mean? This is what this space represented. It was a community that birthed ideas and continual livity of our people.And we were displaced from it, displaced from it by force. You know, a force that was part of the state, the Jamaican police, private security, the political class. It was violent. It was a very [00:04:00] violent displacement. And so, if you have ever experienced disposition and displacement, it unsettles you. It arms you. You know, I mean, you are rattled, right?And so, we had to figure out how this happened and how we need to move, because we're a resilient people, we never give up. This is where we're able to survive 500 years of chattel slavery. So, it took us a minute to kinda understand what was happening and knowing that we have to move from the grassroots. We have to come together in solidarity and farm something that could push back at our displacement. So Jabbem was born through state-sponsored violence and private violence, the displacement of communities from beach ecosystems, from the sea, in that time.Chris: Thank you for that, Dr. Taylor. You know, you mentioned 2019 as a kind [00:05:00] of watershed moment for your community and for the creation of Jabbem. But of course most people have some understanding that the tourism industry has a long history on the island, in Jamaica. And there's something that arises quite a bit in the work of your organization and in the interviews and in the media that's come out, and specifically around a law that was created or enacted in 1956, The Beach Control Act in Jamaica. And so, I'm wondering if you would be willing to offer up a little bit about this law, why it's so infamous in your country and maybe a little something of what was happening in Jamaica before 2019 and perhaps since that act, that law was created in the fifties.Devon: Yeah. The struggle for beach rights, you know, access to the beaches use of the sea [00:06:00] is historical, right? There are giants before my time who stood in the fight. You know what I mean? We had Dr. Carolyn Cooper, you know what I mean, very instrumental. John Maxwell. We have Kabu Ma'at Kheru. We have Esther Figueroa and many other Jamaicans who lend their voice to a struggle, observing and seeing that, with every new hotel that's built, every new villa that's built, every new guest house that's built, is a loss of the Jamaican people to really continue to enjoy spaces that they have been doing since childhood. Right.You know, as you mentioned, there's a long history of tourism in Jamaica. Yes, there is. I mean, Jamaica is still a colony of England. The King Charles is still the king of Jamaica, right? With all that said, Jamaica does have its prime minister who runs the country, and the king don't really get in his way, so all the experiences of the Jamaican people now is [00:07:00] actually a product of the political class that is running the country.And the tourism model at one point was more integrated, right? There was more a blend of locals and visitors traversing in beaches and enjoying these spaces, walking around in the country, participating in other cultural activities that are not based along the beach, right? You would come into villages, enjoy villages. You know, that was true for, also, my community. My community was close to a couple of these hotels and guest houses at the time. Many members in our community work in these spaces. Some of those tourists would venture up into the village and enjoy all that we offer, you know, in the Jamaican life.I should point out that musical albums, between Keith Richards of the Rolling Stones was made with members of of the Steer Town community. “Wingless Angel” is the name of that album.So this was a time when it was more [00:08:00] of that kind of integration. But the colony that Jamaica is right, and just pre-independence, Jamaica became independent in 1962... a law was passed in 1956 just on the eve of independence, which you alluded to earlier - The Beach Control Act of 1956 - and we're still trying to fully grasp why there was a need to put a law in place that says that no Jamaicans have the right to the foreshore, or the floor of the sea and was translated by the head of the National Environment and Planning A gency (NEPA), that we do not have the right to swim, to bathe, to fish, to walk along the foreshore. All those rights are vested in the government, in what they basically call “the crown,” controls all that kind of things. And the thinking we are trying to understand, is that the [00:09:00] result is very clear, that it's stripped us of any inherent rights to the foreshore. Stripped us.And very important for accessing beaches is the rights, the land. So you cannot get to the beach or the sea without traversing land.Chris: Right.Devon: And so this legislation, really inherently, did not give us any land rights. And that is what you know happened post-emancipation. There was never any reparative justice around the rights of descendants of enslaved Africans to land, where compensation was given to the enslavers. They got millions and millions of dollars when slavery was abolished. There was no compensation to the descendants in any form. No rights to land, no distribution of land, nothing [00:10:00] that was constitutionally put in place, nothing for provisions were made. In fact, the secretary of the islands made sure that they put tariffs so high on government land that the descendants could not afford them.So it kept the Jamaican people, and for that case, most of the Caribbean Islands' peoples, landless, right? So we walk out of slavery as a homeless people, despite the many rebellions and revolutions that were fought by our ancestors to free our people. You know, the powers to be never gave us any of that rights to land.And so, the 1956 Beach Control Act is consistent with colonial logic of dispossession and disempowerment.Chris: Wow.Devon: And that's what that legislation has really done to us.Chris: Wow. Yeah. I mean some of the statistics that have [00:11:00] come up in Jabbem's research is that at least 35% of Jamaica's GDP is tourism, that 25% of all jobs on the island are tourism-based jobs, that 70% of tourism dollars go to foreign investors while only 10% goes to the community and 20% going to the government. Then finally, less than 1% and maybe less of Jamaica's shoreline is accessible to Jamaicans.You refer to this, I think as coastal colonialism. Is that right, Devin?Devon: Yeah, it is coastal colonialism. It's a kind of plantation tourism, right? And the numbers speak, for themselves. I mean, they're very consistent with colonial logic around ownership of land, possession of land, what land is used for, and who the [00:12:00] usage of land benefits. The resources of the land benefit the colonial master. Of course, in this case, it is the government of Jamaica with it's elite. You know, the elites are sometimes Jamaican. Sometimes they're multinational corporations. So all of these kind of things are linked to plantation tourism and the exploitation of labour. Now there's no way that you can have, in 2024, a tourism product made 4.3 billion US dollars, and more than 3 billion of it, did not stay in Jamaica. It may not even enter the country, because of the way all these transactions are done. You could book your tour from overseas, pay for your hotel from overseas, you pay for your flight, you pay all these things. So those dollars does not even enter the country.Even many of the Jamaican tours, their banking companies are in international spaces. Many of these entities are the owners of these hotel, these [00:13:00] corporations, also registered in other countries. You'll have some of them registered in other Caribbean islands, St. Lucia and other tax havens across the planet. So, I mean, all of these things are very similar to the way that the plantation work.And then of course the workers and the exploitations of the worker, being paid very low wages, wages that are not livable wages. I mean, they're overworked. And so, the whole thing is consistent just the way the plantation works, right? And so we have to call it what it is. And at the same time, you work at the hotel and you can't enjoy the beach, right? Not while you're working there. Neither can you go home and say, “I'm taking my family of five to where I work, and I'm gonna put my towel down on the beach and take a swim, or I'm going to go roll out, and I'm going to fish.So I mean, the whole model, as to how it's constructed right now is very [00:14:00] oppressive, and is a continuation of the systems of oppressions that were characteristic of the plantation. So it makes it a plantation tourism model that the Jamaican government is supporting. And it is the government of the country because as you mentioned, you know less than 1% of beaches in the country is accessible by the Jamaicans, right?The country, the island is 494 miles around right now. 150 miles of it is technically sandy, right? Most of it is are rocky terrain, but the rocky terrains are beautiful terrains. You know, these are terrains that we all meditations from. You know what I mean, we go fish at, you find your moment in these spaces and they're becoming far and few, and that is supported by just the way all the legislation is constructed, and no government in the history of [00:15:00] “independent Jamaica” from 62, right... The law will be on the book for 70 years, and none of them changed that law to empower the Jamaican people with inherent rights.Not just to... because I know sometimes the reasoning is that, “well, we just wanna go to the beach to swim.”Well, we are thinking about a new imagination of our relationship with the coastline that we have been having for many, many, many decades.It wasn't just swimming.You know? No, no, no. It's beyond that.So, they may project that that's all we need: is just to go into the water.Right? I mean, absolutely. That's part of it. Absolutely we need to go there where our deads were washed upon the shores from these slave ships, that many were thrown overboard, many jumped overboard.But livity along the coastline for fisher folks, for vendors, for those who harvest [00:16:00] seaweed, right? For those baptisms, for the artists who get their inspiration there, for farmers who farm there, all of these possibilities, that we used to use the space for.We are saying that we should be able to continue doing so. Right? And we are fighting for this kind of a justice in this space.Chris: Wow. I mean, this is a theme, a through line, that that comes up in so many of the conversations I have with people like yourself who are fighting for land and land rights in their homes, in their places.It seems there's so much in common. One of the strange things... I don't know how strange it is really, but I was reading recently on the history of what they call “the enclosure of the commons” in Britain from I think the 13th or 14th century on, and how slowly, little by little, the rich landowner started kind of carving away, the land from the peasants and forcing them into the [00:17:00] towns and cities to work for wages, essentially, and to undermine, not only their ancestral relationships with the land, the places where they're dead were buried for many, many centuries, but also the kind of lived spiritual relationship they have with it. Right.And so, this is something that I've seen on Jabbem's website regarding the organization's principle goals. And that one of them is “the promotion of environmental personhood to beaches, selected rivers and important land formations to protect nature for future generations and to safeguard the intrinsic value of nature by recognizing them [that's the beaches, the selected rivers, and land] as living entities.”Now, I think this is something that's a common understanding, if not something that ecologists and environmentalists today campaign for, which is giving waterways and [00:18:00] land rights, but also legal and judicial protections.And so I'm curious, how do you think giving legally-bound personhood to land and water could change the lives or the relationships that travellers and local people have to those places?You know, when we come to live our lives in the presence of rivers and beaches and land as alive and sentient and as having history, their own personal history, how do you think our relationships to places might change, either as tourists or locals.Devon: Yeah. I mean these ideas are not distant to the human consciousness, because it was like that in the beginning. If we look at the scientific history of earth, right? You know, the sea, oceans are the birthplace of humanity. We crawled out the [00:19:00] sea onto land, and where did we enter first? It was on the shoreline?So, historically, ancient shoreline is the birthplace of humanity. And we just imagine, what happened in that space was the beauty of evolution. Evolution, physically. Evolution, spiritually. Evolution, in all ways and form you could think of. That space was a space of a multitude of births and rebirths. A space of energy, that led to all that we know it right now - plants and animal life, running around and terra firma.So I mean, that recognizes that this space of a right to exist because without it, I mean, I and I would not be in existence in this present formation. So it's not really a kind of thinking that is outside of the grasp of humanity. [00:20:00] It's just that a version of humanity turned its back against nature, you know, to degrade it, to use it without recognizing the relationship that it had with us.And so to really raise these ideas, that the space has its own consciousness, has its own intrinsic value, has its own understanding of I and I, knowing what I needed within such time. Give it to I so that I could thrive and manifest. So it did its work and it continues to do its work. It's just that humanity, a version of humanity, is robbing the space of its ability to continue to serve as a crucible for next generation, even the protection of the planet Earth.And you will hear it all the while that the shoreline is very important to protect us against the fallout of climate change, in terms of [00:21:00] protecting land. You know, we hear those words, but we don't live those words. So I think the recognition of personhood status to these kinds of ecosystem will bring us back to our relationship with the land, whereas we are custodian of it and it is custodian of us. And so that kind of duality, between man and environment can reign again, so the environment can serve its role in the next phase of human consciousness, right? It's not just a space to degrade, but it offers many things. I'm sure you go to the beach and when you go to the beach, you're alive. And you feel more alive when you go to a beach that is rustic, that when you look around you, you hear the sounds of nature. You can feel the beauty of that sun under your foot, and the smell that you are smelling is smell of a natural coastal forest, a natural ocean. You're not smelling [00:22:00] chlorine or suntans, or you're not hearing the bustling of engine mechanizations. You know what I mean? All what we have created in these spaces, right?You're not seeing the beautiful crabs run, the crustaceans in the space. You're not seeing the vibrancy of all the creatures that live in the ocean at near shore, because you take out hectares of grass beds, which is necessary for replenishing life.You know, the ocean produce more oxygen than the land, because earth is more than 70% water. So the importance there of understanding personhood status is for us to understand our livity and our life is critically linked to this space. And that's what we're trying to say.Understand this space for what it meant for human evolution, what it means for our continued survival, [00:23:00] and allow it to do so, but we have to give it that kinda legal protection. We have to make generations coming on board understand what it is in terms of how critical it is for livity.My work is based in the gift economy. To receive new posts and support my work, consider becoming a free or paid subscriber.Chris: Wow. That's beautiful.Yeah. Thank you so much Dr. Taylor. When I think about all the times that I spent on beaches, I mean maybe not as many as other people, but I also think about how much, in our time, in the last few generations that so many people go to the beach to relax. And you know, as far as I know, this wasn't a very common thing around the world before the Industrial Revolution - to go to the beach to relax, at least en masse, at least with so many people. And it makes me wonder, what might be happening mythically or mythologically or mythopoetically, when people go to the beach, they lie down in front of the [00:24:00] sun and in front of the ocean, and in terms of what you were saying, I always wondered, this seems like a kind of devotion that people are almost, in a religious way, devoting their bodies to being in this place with the sun and the ocean.But also in this place, as you mentioned, just between the ocean and the land. Right. The shoreline. And while it seems like a kind of religious devotion, maybe the fact that it's kind of commodified and industrialized and manipulated in such a way so that people don't recognize the life or lives of the shoreline, of the rivers, of the beach, of the ocean, et cetera, that there's something in there that humans are longing to express, but it gets turned into this really, really strange and almost demented form of, you know, “oh, take my picture and let's put it on Instagram” and all that kind of thing, right?So yeah, thank you for that, Devin. It was really beautiful to [00:25:00] hear.And for our listeners who can see some of the work that Jabbem is doing on their website, there are many, many campaigns that your organization is involved in in Jamaica, and some of them involve court cases, but I'm curious if you'd be willing to comment, I guess, on how your organization, how your team has been dealing with the campaigns, what kind of successes or failures, what kind of learning has come your way. What can you tell us about the work that you've been doing with the people on the ground there and what, if any kind of successes you've had so far.Devon: Yeah. Yeah. So, so we have just been around like four years now. This is our fourth year. Right. You know, kinda listening to how you were kinda talking about the reverence when one goes into these spaces, because the sea is medicine. It's a medicine space. And I think that's why a lot of people gravitate towards it. And what we are trying to do [00:26:00] is saying that everyone should be able to experience their birthplace, which is the foreshore, right? And so our fight and our struggle is that, as the United Nation Convention and the Law of the Sea puts it, the sea is the common heritage of humankind. So what we are doing is consistent with what the United Nation goal, that this space, this sea, this ocean, these rivers are common edge heritage of humanity. And so, we must be able to access them, engage them, we must be able to experience them and they must remain protected for all generations.So, Jabbem's campaign on the ground are not campaigns that are just for the liberation of the communities, where these beaches are. But it's for the community of humanity, that when they come into our country, they will experience the ecological heritage of the country, not [00:27:00] restricted by how much money you have in your pocket, by how much you could pay to go to one of these all inclusive hotels. Or one of these high-end villas that are encroaching in the sea, or any of these hotels that they are now building in the sea, is that you could've travelled from another country to experience what the foreshore and the sea - which is your heritage, as a human - in Jamaica.So the campaign, we are fighting for liberation of the coastline, right? So we have five of these cases right now in the Jamaican court system, right? Yeah. We have the case fighting for Bob Marley Beach. I mean, I could speak uniquely to what these spaces symbolize, about what they have been for the Jamaican people. You know, that particular beach has been a space where Rastafari, who are oppressed in Jamaica as a black liberation movement, with its central spiritual nucleus being [00:28:00] Emperor Haile Selassie I. That beach was the cradle of where thoughts and ideas were born in versions of Rastafari, and we had to move into protect that space because ultra-luxury hotels is slated to be built here that was going to displace the community. And so, that fight continues, right?We have the fightof Mammee Bay, which is my childhood space. As we explained to you earlier, you know, more than a hundred years of usage within this space, an extension of our community. It's a space that provide livity for many, right?And we speak to Blue Lagoon, right? Very historical, very beautiful mix of salt and fresh water, which many underground springs being fed from the Blue Mountain, a space that was used by the indigenous Tainos and Africans used this space for spirituality, for food, for all that you could imagine beyond recreation. This space is being commandeered by elite private interests.We have that in the court. We're fighting [00:29:00] our own government for liberation of the Blue Lagoon, which is a national monument, which would means that, “oh, can a national monument be privatized?”But Jamaican laws allow for this to happen. And if we don't fight to protect the space for humanity, then you may not be able to see this majestic space.It is the same that is true for a Little Dunn's River. Again, the intersection of a beautiful waterfalls with the Caribbean Sea, that was occupied by Rastafari from in the fifties. This space is majestic. You know, the rush of the water, the sound that we hear in this space, just brings you to these meditative spaces. You know, feel the blend of sea water meeting fresh water and how that turns into the warmth. Right. It is just beautiful.We are fighting for that and we are fighting... you know, our newest case is in Providence/F lanker in Montego Bay. One of the tours in mecca, which, you know, the hotel [00:30:00] giant, Sandal Resort International, applied to the National Environmental Planning Agency for a permit to build hotel rooms in the sea and to build villas on this land.And so we are in the courts trying to defend that, because when we lose these spaces, right, it's not just Jamaicans lose. It's just not, you know, “we have been ripped from our culture.” I mean, it's that humankind loses. Humankind loses.You know, it's cultural desecration, right? It's exploitation. It's a form of capitalism that see the concentration of wealth in the hands of few people. And the exploitation of labour and, degradation of coastal forests.So we are fighting with communities, so the way we work, every community that we go into expresses their willingness to protect their spaces. I mean, most of the time they reach out, because we're grassroots. You know, we're not a NGO. We don't [00:31:00] operate and move like these spaces. We are truly community-run. You know, as members from the community that leads up those fights. And we collaborate and we build, because we are one people. And the struggle is led by these communities. You know, I mean, we are just networking the struggle across the island, just as the struggle for people across Earth is always finding brotherhood, sisterhood, and connection in the struggle for liberation.Chris: Amen. Amen, brother. I'm curious as well if that solidarity has reached beyond the island's shoreline, if you have any brothers and sisters that you've been working with in other Caribbean islands or other countries to forward the cause.Devon: Yeah, man. Yeah, man. We work very closely with Stronger Caribbean Together Network. It's a network with other Caribbean countries who are undergoing similar things, similar land struggles for coastal spaces all across the [00:32:00] Caribbean. You know, so while Jamaica has this Beach Control Act that gives us no inherent right to access the beaches and to use the sea, most of the other Caribbean islands, you can access the foreshore, and you can use the sea.All right. You know, Jamaica is one of the unique countries that does that. It's not withstanding though that the tourism product across the Caribbean is now where most Caribbean economies are moving towards in terms of investment. So, they are building out these hotels and these overwater bungalows across the Caribbean, which is impacting lives and livelihood as well, because yes, you can go on some of these beaches, but you can't truly enjoy them in their fullness. And they are building on these beaches, as well, which is also causing environmental issue.So, I mean, it's funny that the commonality among Caribbean Islands, since the time of enslavement was plantation [00:33:00] economy, based on sugar and cotton and rum and all these things. And that was not good for us. And the region now is moving towards a very similar tourism model, that doesn't pay its people as much. Seeing these lands, coastal lands, being owned by private interests, that is actually displacing the indigenous population, and the descendants of enslaved Africans from these spaces. So we're not really benefitting at scale to the kind of tourism that is coming into the Caribbean.I mean, I think you are in Mexico, you are seeing it in different parts of Mexico too. I mean, wealthy people come and buy coastal lands or, lease them, I guess in the case of Mexico, of a slightly different kind of law where you, I don't think you can own coastal lands. I mean, you have a right to beach, but there are barriers that are put in place that makes it difficult for you to sometimes traverse these spaces. And they're intentional. [00:34:00] All right. You know, I mean, we have experienced them in Puerto Rico as well. You know, we're seeing them emerging in places like Costa Rica and and in St. Lucia.In spaces, they're wide open, but in spaces you can see the creep is coming, Because there's a thing about capitalism where when it comes in, it takes everything. It swallows everything. It's not a good political economic model, that takes the environment into consideration as to what it gives back to humanity.So it takes, and it takes, and it takes, and that's not the sustainability that you will hear being preached on the planet. If we truly want to be sustainable, then the environment must have as much rights as a moving animal. It was here [00:35:00] before I and I. Earth existed before I and I. So, all I and I come, in the context of Earth, and treated Earth like it's a second class entity in existence. It must be afforded that right.I mean, it's only 3% of the planet that is water, fresh water. So, we know water is a very essential source for life. So we cannot allow this to be controlled. Access to the sea, access to the oceans, must not be controlled by no entity. We must freely move in these spaces. So Jabbem is at the view also that all coastal land must be public land. You know, must be public land.Chris: Yeah. I mean, I completely agree, you know, that offering rights in these regards can definitely change our understanding of how we are with land, of how we [00:36:00] are with other people. And I think that in order for the function of rights to work that we need to undertake a degree of responsibility for how we are with the land, with each other and the way we implement those rights.And you know, it's been a great pleasure to speak with you Dr. Taylor. I know we're just running out of time now. Before we finish off, I'd like to ask in regards to those responsibilities, you know, I'm sure this conversation or question has come up many times for you and your team, your people there on the island.If local people have a responsibility to their homes, to their places, to how they live and even host in those places, then what do you think the responsibilities are of the guest, of what we would otherwise call the tourists in our time? What do you think their responsibilities are when, either coming to your island or just even thinking of planning a vacation, because I've had many guests on the podcast who are [00:37:00] fighting similar fights as you and your people are.Some of them say, “please come, please come, and we'll figure it out.”And some of them say, “please don't come. This is not the time.”So I'm curious what those conversations like look like with Jabbem.Devon: Yeah. Yeah. No, it's a good question, because we know that there are some countries that too much tourists goes there, and it has a critical mass that it can't take anymore. And so there's need to kind of regulate the number of people.You know, Jamaica's not at that point right now. And myself and our team believe in freedom of movement. We see this as a world without borders, despite how politicians, and kings, have drawn artificial borders across the world to limit all your move, and requires visa to go in spaces and validation, that you can afford your stay within spaces. Yeah. We don't have that view still, you know. Those kind of views are colonial logic, because [00:38:00] if that unconsciousness was birthed in humanity, then the migration of I and I outside of Africa would never have happened, and would've never had the multitude of nations that make this planet a very beautiful space. So freedom of movement is something that we cherish. So come to Jamaica.What we would say is that you need to do your homework. You don't want to participate in injustice. You don't want to participate in discrimination. You don't want to participate in displacement and disempowerment of people, so do your homework. Before you come to Jamaica, look where you are staying. And check out whether or not these communities can freely access these beaches, use the sea, whether these fishing communities are thriving, as they were before, whether or not workers are compensated enough, whether the social health of the [00:39:00] community where this hotel is is good, whether or not the space that you are actually coming to is degraded. I think these are question for you to ask yourself.I would say you boycott those spaces, because I think one thing that the capitalists understand is that when his money is in danger, his behaviour changes. He first gets violent. He first gets violent and come after you, which would be we the people, but if we have the protection of the international community who is demanding a more equitable and just product interact with, a product that is fierce. So you can't be charging me $3000-$6,000 to stay in a hotel room or $500 to stay in a hotel room, but you're paying your people minimum wages that are, I think, $15,000 Jamaican dollar might be a hundred US dollars a week. You know, I mean, that is labour exploitation.“ Then I'm not going to go there. I'm gonna participate in some other products across the island.”[00:40:00] I know Airbnb have their own sets of issues, but though that's a growing space in Jamaica. Small mom-and-pop establishments that are there. So it might not be easy, but search them out, you know?And we are getting ready to actually help the international community by importing some of that resources on our page, so you could see places that you could stay. So we are saying, being responsible, be responsible in your travels.And when you come, venture out. You know, come amongst our people, come experience the real Jamaican culture. You know, those things are important because tourism is an educational thing, right? It's idea sharing, right? It is cultural exchange, right? It's getting to feel outside of your normal space and getting to a new mindset to understand how other people are living around the world, and what adjustment you can make in your life. What can you impart? What can you take back? And these things are important for the [00:41:00] growth of humanity, for us to understand each other. I think these things prevent wars and conflicts. But contrary, you know, I mean, what we see world leaders are doing is driving domination of particular cultures, domination of particular economic systems that are unjust.And Jamaica is still growing. We still have a lot to offer to the world. We provide real good, music to the world, but we are beyond music. You know what I mean? We are very creative people of just a lot of goodness and a lot of niceness. So come to Jamaica, but you know what I mean? Be responsible in your travel and seek out the spaces that are equitable and just, and help in our struggle, advocate on our behalf in the international community for the repeal and replacement of the Beach Control Act of 1956, for different tourism models to come into play.Chris: Mm mm mm Thank you, Dr. Taylor. Our listeners can find out more about [00:42:00] the actions and campaigns on the Jabbem website, jabbem.org, if I'm not mistaken.Devon: That's it.Chris: And I believe on Instagram as well.Devon: JabbemJabbem on Instagram. We are also on Facebook and on your Tiktoks, and all your other spaces. You know, I mean, and reach out to us. We have a GoFundMe page where we are trying to raise money for legal struggles.You know, we have many more cases that we need to push forward to protect communities. So if you want to help out, you know check us out on GoFundMe there.And when you come to Jamaica, just link us up and we'll bring it to couple of the spaces and in some of the communities then you'll get the real Jamaica, you know?Chris: So, I'll make sure that all those links are up on the End of Tourism website and Substack page when the episode launches. And on behalf of our listeners, Devin, I'd like to wish you an amazing, amazing day and to your team, to your organization. It seems like you're doing incredible work and with a really grounded and [00:43:00] equally political and spiritual basis or foundation for the way that you and your team walk in the world.I'm very, very grateful for that and for your time today. So, I wish you also the best of luck in the so-called, capital of the free world there, and all the best.Devon: Yeah, man. Give thanks. Give thanks, Chris, and give thanks to you and your team for having us. Give thanks.My work is based in the gift economy. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to Chris Christou at chrischristou.substack.com/subscribe

Jim Downs' most recent book is Maladies of Empire: How Colonialism, Slavery, and War Transformed Medicine. Professor Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. The book offers a new history of epidemiology by shifting focus to the people behind the data points—people who were enslaved, imprisoned, or in some circles overlooked by conventional histories of epidemiology. The book shifts across locations and empires from the late eighteenth to the late nineteenth century because it wants to show how the confluence of war, imperialism, and slavery really made modern epidemiology. This interview was a collaborative effort among Professor Laura Stark and students at Vanderbilt University in the course, “American Medicine & the World.” Please email Laura with any feedback on the interview or questions about how to design collaborative interview projects for the classroom. Read Laura's article, "Can New Media Save the Book?" email: laura.stark@vanderbilt.edu Jim Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. 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

Jim Downs' most recent book is Maladies of Empire: How Colonialism, Slavery, and War Transformed Medicine. Professor Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. The book offers a new history of epidemiology by shifting focus to the people behind the data points—people who were enslaved, imprisoned, or in some circles overlooked by conventional histories of epidemiology. The book shifts across locations and empires from the late eighteenth to the late nineteenth century because it wants to show how the confluence of war, imperialism, and slavery really made modern epidemiology. This interview was a collaborative effort among Professor Laura Stark and students at Vanderbilt University in the course, “American Medicine & the World.” Please email Laura with any feedback on the interview or questions about how to design collaborative interview projects for the classroom. Read Laura's article, "Can New Media Save the Book?" email: laura.stark@vanderbilt.edu Jim Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Jim Downs' most recent book is Maladies of Empire: How Colonialism, Slavery, and War Transformed Medicine. Professor Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. The book offers a new history of epidemiology by shifting focus to the people behind the data points—people who were enslaved, imprisoned, or in some circles overlooked by conventional histories of epidemiology. The book shifts across locations and empires from the late eighteenth to the late nineteenth century because it wants to show how the confluence of war, imperialism, and slavery really made modern epidemiology. This interview was a collaborative effort among Professor Laura Stark and students at Vanderbilt University in the course, “American Medicine & the World.” Please email Laura with any feedback on the interview or questions about how to design collaborative interview projects for the classroom. Read Laura's article, "Can New Media Save the Book?" email: laura.stark@vanderbilt.edu Jim Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Jim Downs' most recent book is Maladies of Empire: How Colonialism, Slavery, and War Transformed Medicine. Professor Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. The book offers a new history of epidemiology by shifting focus to the people behind the data points—people who were enslaved, imprisoned, or in some circles overlooked by conventional histories of epidemiology. The book shifts across locations and empires from the late eighteenth to the late nineteenth century because it wants to show how the confluence of war, imperialism, and slavery really made modern epidemiology. This interview was a collaborative effort among Professor Laura Stark and students at Vanderbilt University in the course, “American Medicine & the World.” Please email Laura with any feedback on the interview or questions about how to design collaborative interview projects for the classroom. Read Laura's article, "Can New Media Save the Book?" email: laura.stark@vanderbilt.edu Jim Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Jim Downs' most recent book is Maladies of Empire: How Colonialism, Slavery, and War Transformed Medicine. Professor Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. The book offers a new history of epidemiology by shifting focus to the people behind the data points—people who were enslaved, imprisoned, or in some circles overlooked by conventional histories of epidemiology. The book shifts across locations and empires from the late eighteenth to the late nineteenth century because it wants to show how the confluence of war, imperialism, and slavery really made modern epidemiology. This interview was a collaborative effort among Professor Laura Stark and students at Vanderbilt University in the course, “American Medicine & the World.” Please email Laura with any feedback on the interview or questions about how to design collaborative interview projects for the classroom. Read Laura's article, "Can New Media Save the Book?" email: laura.stark@vanderbilt.edu Jim Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Jim Downs' most recent book is Maladies of Empire: How Colonialism, Slavery, and War Transformed Medicine. Professor Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. The book offers a new history of epidemiology by shifting focus to the people behind the data points—people who were enslaved, imprisoned, or in some circles overlooked by conventional histories of epidemiology. The book shifts across locations and empires from the late eighteenth to the late nineteenth century because it wants to show how the confluence of war, imperialism, and slavery really made modern epidemiology. This interview was a collaborative effort among Professor Laura Stark and students at Vanderbilt University in the course, “American Medicine & the World.” Please email Laura with any feedback on the interview or questions about how to design collaborative interview projects for the classroom. Read Laura's article, "Can New Media Save the Book?" email: laura.stark@vanderbilt.edu Jim Downs is the Gilder Lehrman-National Endowment for the Humanities Professor of Civil War Era Studies and History at Gettysburg College. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices

SEASON 4 EPISODE 79: COUNTDOWN WITH KEITH OLBERMANN A-Block (2:30) SPECIAL COMMENT: Trump doubles down on bashing the Pope and appropriating Jesus. This time it’s not him pretending to be Dr. Jesus or whoever. It's, it's, it's...well the image he posted looks like he’s about to make out with him. I mean this isn’t one of my areas of expertise but JC is fondling Trump's chest. It’s so bad even Speaker Mike Johnson noticed. The Republicans aren’t mad about the other part, slamming Pope Leo, because right wing governments have been attacking the Catholic Church since King Henry the 8th. But some of the comments do underscore that if they want the Pope to "stay in his lane," the MAGA evangelical squad needs to stay in its. This also underscores how MANY wars can Trump start at the same time? War against the Pope, War against European governments, War against Iran, War against Reality. He again insists he’s blockading the Strait of Hormuz when the American navy is clearly NOT blockading the Strait of Hormuz. He again insists he’s already beaten Iran, when Iran now says IT may also halt shipping in the RED SEA. Does Trump even KNOW how bad it’s going for America in the Gulf? In world capitals? Or is this like Germany 1942 where citizens – and many government officials – were actually told the Luftwaffe had totally destroyed New York City. Let me tell you the story of what happened when German POW’s actually SAW New York City… Plus: watch where you put your hands, J. B-Block (26:30) THE WORST PERSONS IN THE WORLD: Is naming a large pothole on the Moon in honor of the late wife of one of the astronauts an "act of colonialism"? One anti-colonialism commenter thinks so. When you OD and that isn't the worst thing you did all week - the story of Clavicular. And the Swalwell Disaster prompts one Congressman (Andy Ogles) to propose hanging rapists (who's going to tell him?) and one Fox host (Jesse Watters) to pontificate on the proper time to "whip it out." C-Block (39:15) THINGS I PROMISED NOT TO TELL: She was a five-hour a week camerawoman who had already survived several years on Capitol Hill. He, owned the network and invited her to the best French restaurant in Georgetown. And she - as she told me back in '82 or '83 - wound up saying good night, by standing up in the middle of that restaurant and slapping him.See omnystudio.com/listener for privacy information.

Nelly Madegwa is co-author of The Intercept story supported by the Pulitzer Center, "Where There Is Salt: An American Company Drilled for Oil in Kenya — and Left Behind Soaring Cancer Rates," which she co-wrote with Georgia Gee.

Nelly is an award-winning journalist from Kenya whose reporting covers climate change, sustainable development, health, and human rights across Africa. She writes frequently from a gender perspective on issues ranging from public health to sexual violence

Her work has appeared in The Elephant, Minority Africa, taz, and Africa Uncensored. Her storytelling blends investigative and data-driven reporting with human-interest narratives. Nelly is a Pulitzer Center Persephone Miel Fellow. https://theintercept.com/2026/04/06/amoco-bp-oil-kargi-kenya-cancer/ She was first runner-up in the 2021 African Journalist Gender Equality Awards. She also holds a certificate in explanatory journalism from the Knight Center. We will have new installments of Rotten History and Hangover Cure. We will also be sharing your answers to this week's Question from Hell! from Patreon. Help keep This Is Hell! completely listener supported and access bonus episodes by subscribing to our Patreon: www.patreon.com/thisishell

“You don't have enough money to pay all the bills? Well, cut the budget for parks and rec, cut the budget for libraries, cut the budget for fixing potholes — but don't touch the police budget.” — Stuart Schrader Fifty years ago, America's local police still served at the pleasure of democratically elected politicians. Not anymore. Stuart Schrader has spent years in the archives tracing how it happened. In Blue Power: How Police Organized to Protect and Serve Themselves, Schrader begins the story in Sixties Detroit, where a young, progressive Democratic mayor found his career derailed by a police union fighting for recognition. It was the opening move of a decades-long campaign in which rank-and-file officers took advantage of the tools of American democracy — unions, lobbying, litigation, public relations — to lift policing above the law. Schrader's most counterintuitive finding is that the greatest federal champions of Blue Power were Democrats like Joe Biden. With Trump 2.0, the story gets even stranger. ICE — anonymous, paramilitary, seemingly answerable to no one — has paradoxically made local police look credible by comparison. Some police unions have tried to exploit the contrast at contract renewal time. Others have quietly welcomed the federal incursions as a way to challenge progressive city councils in Los Angeles, Chicago, and DC. It's almost as if today's democratically elected politicians serve at the pleasure of the local police. Five Takeaways •       The Detroit Opening Move: The book begins in 1960s Detroit, where a young, charismatic, progressive Democratic mayor found his political career effectively destroyed by a police union fighting for recognition. That wasn't an accident. Police were simultaneously being called on to put down urban rebellions and gaining new workplace power through public sector unionization laws. They married those two things together: law and order rhetoric plus well-compensated, long-leashed officers. The Supreme Court's rights revolution — criminal defendants' rights, civil rights — felt to police like an existential threat. Blue Power was their answer. •       Biden and the Bipartisan Consensus: Schrader's most counterintuitive finding: the greatest federal champions of Blue Power were Democrats. Joe Biden, as a senator, was one of the most important figures in unifying police organizations — rural versus urban, command rank versus rank and file — and ensuring legislation met their demands. The law-and-order consensus wasn't just Republican. It was built by Democrats who were terrified of the crime hysteria, and police who were expert at stoking it. Even once crime began its dramatic decline in the 1990s, police kept using the fear. We stopped the crime wave. Now pay up. •       Crime Hysteria as a Political Weapon: Police learned early that crime statistics were a cudgel. Sign a good contract or crime will go up. And the tactic worked — not because the connection between police compensation and crime rates is real (Schrader says it isn't), but because the fear was real. Social scientists still can't fully explain why crime rose dramatically through the 1960s-80s and then declined just as dramatically from the mid-1990s. Police can't explain it either. But no other public sector union operates this way. Sanitation workers don't demand raises because they plowed the streets well in a heavy winter. Teachers don't point to test scores. Police do. •       ICE, Blue Power, and the Trump Paradox: ICE — anonymous, paramilitary, answerable to no one, reluctant even to wear identifying insignia — has paradoxically made local police look credible by contrast. Some unions have tried to exploit this at contract renewal time: we're not ICE, so pay us accordingly. Others have quietly welcomed the federal incursions as a way to override progressive city councils in Chicago, LA, DC, and elsewhere. The Border Patrol union was one of the first to endorse Trump in 2016 and has been rewarded handsomely. Blue Power is nothing if not adaptable. •       Why Defunding Failed — and What Actually Matters: Blue Power, Schrader argues, is the primary reason defunding didn't happen. Police used the same political tactics the book describes to thwart those demands from movements — the same lobbying, litigation, public relations, and contract leverage they've been deploying since the 1960s. The real question isn't defund or not defund. It's how cities allocate their resources. Over and over again in his research, Schrader found police saying explicitly: cut parks and rec, cut libraries, cut pothole repair — but don't touch our budget. That argument, made in fiscal crisis after fiscal crisis, has never really stopped. About the Guest Stuart Schrader is associate professor of history at Johns Hopkins University and director of the Chloe Center for the Critical Study of Racism, Immigration, and Colonialism. He is the author of Blue Power: How Police Organized to Protect and Serve Themselves (Basic Books, 2026) and Badges Without Borders: How Global Counterinsurgency Transformed American Policing (University of California Press, 2019). References: •       Blue Power: How Police Organized to Protect and Serve Themselves by Stuart Schrader (Basic Books, 2026). •       “Authoritarianism from Below,” New York Review of Books, 2026. By Stuart Schrader. •       Episode 2021 [March 2021]: Rosa Brooks on Tangled Up in Blue: Policing the American City — the sympathetic counterpoint to Schrader's critique. About Keen On America Nobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States — hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,800 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting. WebsiteSubstackYouTubeApple PodcastsSpotify Chapters: (00:31) - Rosa Brooks, Tangled Up in Blue, and the sympathetic take on policing (03:44) - Authoritarianism from below: how police seized political power (05:09) - Conscious strategy or structural drift? The origins of Blue Power (08:37) - What drives Blue Power: ideology, bureaucracy, or money? (09:19...

How do you respond when people say that missions is colonialism? In this episode of The Missions Show, Alex and Scott tackle the increasingly common claim that missions is inherently colonialistic with guest Will Maxson. Prompted by real-world examples and cultural trends, they explore why this critique has gained traction, even within Christian institutions. Maxson acknowledges that while missions and colonial expansion sometimes overlapped historically, the popular narrative often exaggerates or misunderstands that connection. He argues that Christianity's missionary impulse is fundamentally different from colonialism, rooted not in coercion but in persuasion and respect for human dignity. They also examine difficult topics like the Crusades, cultural Christianity, and accusations of cultural erasure. Ultimately, they contend that authentic Christian missions do not destroy cultures but redeem them, affirming human agency and the image of God in all people. Key Topics Covered Why missions is often labeled as colonialism in modern culture Historical overlap—and key differences—between missions and colonial expansion The distinction between persuasion (evangelism) and coercion (colonialism) Christianity is the first truly transcultural religion How the missionary impulse promotes human dignity, freedom, and equality Evaluating the Crusades and other historical events without oversimplification We recently made some upgrades to our studio and we needed a table that didn't just look good on camera, but could handle the demands of a production studio. That's why we partnered with Oak Park Tables. Oak Park Tables, located right near us in central Pennsylvania, makes hand-crafted legacy furniture that lasts, looks beautiful, and shares our values. If you need a beautiful signature piece of furniture, we highly recommend checking out Oak Park Tables. Find them at oakparktables.com Do you love The Missions Show? Have you been blessed by the show? Then become a Premium Subscriber! Premium Subscribers get access to: Exclusive bonus content A community Signal thread with other listeners and the hosts Invite-only webinars A free gift! Support The Missions Show and sign up to be a Premium Subscriber at missionsshow.com/premium The Missions Show is powered by ABWE. Learn more and take your next step in the Great Commission at abwe.org. Want to ask a question or suggest a topic? Email alex@missionsshow.com.

Mike talks with writer/director Maya Annik Bedward about her feature documentary Black Zombie (2026). The film looks at Haitian Vodou and how it's been been bastardized by Hollywood in films from early works like White Zombie to modern movies like World War Z and everywhere in-between.The film had its premiere at SXSW 2026. Find out more at https://www.instagram.com/blackzombiemovie/Become a supporter of this podcast: https://www.spreaker.com/podcast/the-projection-booth-podcast--5513239/support.Become a supporter of The Projection Booth at http://www.patreon.com/projectionbooth 

Nusantara is a new Dig series on the history of Indonesia: a hinge in the world system where colonialism and revolution have decisively shaped the trajectory of global history. This episode traces a long period of European plunder and domination that began with the Portuguese and then continued, for centuries, under the Dutch—a story stretching from the murderous mercantilism of the Dutch East India Company (VOC) seeking to monopolize the spice trade to a modern colonial administration profiting from plantations, petroleum, and countless commodities. The first installment features Rianne Subijanto and Made Supriatma. Other scholars of the archipelago will join us in the episodes that follow. Support The Dig at Patreon.com/TheDig Sign up for SUDAN: Confront Empire Together by April 5th at comrades.education Find Boom to Bust: How Streaming Broke Hollywood Writers at UCPress.edu The Dig goes deep into politics everywhere, from labor struggles and political economy to imperialism and immigration. Hosted by Daniel Denvir.

Greg Jenner is joined by historian Dr David Veevers and comedian and quizzer Paul Sinha to learn all about the global history of spices and the spice trade. Nowadays, we take spices for granted, and our kitchen cabinets are full of ginger and cinnamon, cumin and coriander, pepper and nutmeg. But despite their contemporary status as a staple of diets around the world, the majority of spices are native only to Asia (barring notable exceptions like chilli peppers). In this episode, we tell the story of how spices went global, from the very earliest days of the spice trade within Asia, through the empires of Alexander the Great and Rome as spices made their way into Europe, and into the colonial period, as the Dutch and British East India Companies vied to monopolise this lucrative trade. Along the way, we focus on five of the most commonly traded spices – pepper, nutmeg, cinnamon, cloves and chilli – asking how their use changed across time, and as they were traded from place to place. From pharaohs possibly being embalmed with cinnamon, to medieval kings demanding rent in peppercorns, and nutmeg as a cure for plague, we look at the varied uses to which people all over the world have put these precious and expensive commodities.If you're a fan of food fads of the past, histories of globalisation and cultural exchange, and surprising ancient beliefs, you'll love our episode on the History of Spices. If you want to learn more about the history of commodities, listen to our episodes on the history of chocolate or coffee. And for more on global trade, check out our episode on the Columbian Exchange. You're Dead To Me is the comedy podcast that takes history seriously. Every episode, Greg Jenner brings together the best names in history and comedy to learn and laugh about the past. Hosted by: Greg Jenner Research by: Emma Mitchell and Adam Simcox Written by: Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

Nusantara is a new Dig series on the history of Indonesia: a hinge in the world system where colonialism and revolution have decisively shaped the trajectory of global history. This episode traces a long period of European plunder and domination that began with the Portuguese and then continued, for centuries, under the Dutch—a story stretching from the murderous mercantilism of the Dutch East India Company (VOC) seeking to monopolize the spice trade to a modern colonial administration profiting from plantations, petroleum, and countless commodities. The first installment features Rianne Subijanto and Made Supriatma. Other scholars of the archipelago will join us in the episodes that follow. Support The Dig at Patreon.com/TheDig Sign up for SUDAN: Confront Empire Together by April 5th at comrades.education Find Boom to Bust: How Streaming Broke Hollywood Writers at UCPress.edu