Podcast appearances and mentions of dylan robinson

Delivered from a broken home and the drug life, Dylan was forever changed when he encountered Jesus! Now his life is devoted to helping others encounter the only One who can truly fill and free us!Rev. Dylan Robinson has impacted numerous lives through his ministry as a pastor, church planter, and evangelist. He currently serves as the lead pastor of The Well Church of the Nazarene in Springfield, MO.May 2nd, 2025Rev. Dylan Robinson

Lifelong Learning Code: 80890 Click here to learn about Lifelong Learning https://www.wellchurch.life/   

How to think about the contradictory figure of R. Murray Schafer? A renegade scholar who used sound technology to create an entirely new field of study, even as he devalued the very tools of its trade. A gifted composer who claimed a sincere appreciation for indigenous cultures, yet one who, perhaps, could only love them on his own terms, only as they fit into his sweeping vision for Canadian music. An erudite reader with a deep knowledge of world cultures, who nevertheless dismissed Canada's most multicultural areas as less than truly Canadian. And a man, who despite a bomb-throwing persona on the page, is described by those who knew him as a kind and generous person. Today we speak to Jonathan Sterne, Mitchell Akiyama, and Hildegard Westerkamp to learn the critiques and contradictions of Schafer. Perhaps the greatest testament to his lasting legacy is the fact that we aren't done arguing with him. Works discussed in this episode:  Jonathan Sterne's first book, The Audible Past, includes critiques of Schafer's work, especially his concept of schizophonia. His chapter “Soundscape, Landscape, Escape” (PDF, in the edited volume Soundscapes of the Urban Past) traces the intellectual and audiophile histories of Schafer's term soundscape.   Listen, a short film on Schafer directed by David New, includes Shafer's claim that recorded sounds are not “real sound.” Hildegard Westerkamp's Kits Beach Sound Walk presents a subtler way of thinking about “schizophonic” sounds. Her chapter “The Disruptive Nature of Listening: Today, Yesterday, Tomorrow” (in the edited volume Sound Media Ecology) reexamines the World Soundscape Project through the political lenses of the 1970s and today.   An episode of the CBC radio program “Soundscapes of Canada” is available at the Canadian Music Centre's music library.  Rafael de Oliveira, Patrícia Lima, and Alexsander Duarte‘s interview with Schafer in Corfu, Greece is available on YouTube.   Mitchell Akiyama's critique of the World Soundscape Project appears in “Unsettling the World Soundscape Project: Soundscapes of Canada and the Politics of Self-Recognition” (on the sound studies blog Sounding Out) and in his chapter “Nothing Connects Us but Imagined Sound” (in the edited volume Sound, Music, Ecology).  The program notes (PDF) to Schafer's North/White contain his dismissal of urban Canadians (page 43). Dylan Robinson's book Hungry Listening opens with Schafer's insulting words about “Eskimo music” and contains a critique of the way Schafer appropriates indigenous music to create his “Canadian” music.   The Vancouver Chamber Choir shares this performance of Schafer's “Miniwanka” complete with a side scrolling presentation of the graphic score.  Today's music was by R. Murray Schafer, Vireo, and Blue the Fifth. 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

How to think about the contradictory figure of R. Murray Schafer? A renegade scholar who used sound technology to create an entirely new field of study, even as he devalued the very tools of its trade. A gifted composer who claimed a sincere appreciation for indigenous cultures, yet one who, perhaps, could only love them on his own terms, only as they fit into his sweeping vision for Canadian music. An erudite reader with a deep knowledge of world cultures, who nevertheless dismissed Canada's most multicultural areas as less than truly Canadian. And a man, who despite a bomb-throwing persona on the page, is described by those who knew him as a kind and generous person. Today we speak to Jonathan Sterne, Mitchell Akiyama, and Hildegard Westerkamp to learn the critiques and contradictions of Schafer. Perhaps the greatest testament to his lasting legacy is the fact that we aren't done arguing with him. Works discussed in this episode:  Jonathan Sterne's first book, The Audible Past, includes critiques of Schafer's work, especially his concept of schizophonia. His chapter “Soundscape, Landscape, Escape” (PDF, in the edited volume Soundscapes of the Urban Past) traces the intellectual and audiophile histories of Schafer's term soundscape.   Listen, a short film on Schafer directed by David New, includes Shafer's claim that recorded sounds are not “real sound.” Hildegard Westerkamp's Kits Beach Sound Walk presents a subtler way of thinking about “schizophonic” sounds. Her chapter “The Disruptive Nature of Listening: Today, Yesterday, Tomorrow” (in the edited volume Sound Media Ecology) reexamines the World Soundscape Project through the political lenses of the 1970s and today.   An episode of the CBC radio program “Soundscapes of Canada” is available at the Canadian Music Centre's music library.  Rafael de Oliveira, Patrícia Lima, and Alexsander Duarte‘s interview with Schafer in Corfu, Greece is available on YouTube.   Mitchell Akiyama's critique of the World Soundscape Project appears in “Unsettling the World Soundscape Project: Soundscapes of Canada and the Politics of Self-Recognition” (on the sound studies blog Sounding Out) and in his chapter “Nothing Connects Us but Imagined Sound” (in the edited volume Sound, Music, Ecology).  The program notes (PDF) to Schafer's North/White contain his dismissal of urban Canadians (page 43). Dylan Robinson's book Hungry Listening opens with Schafer's insulting words about “Eskimo music” and contains a critique of the way Schafer appropriates indigenous music to create his “Canadian” music.   The Vancouver Chamber Choir shares this performance of Schafer's “Miniwanka” complete with a side scrolling presentation of the graphic score.  Today's music was by R. Murray Schafer, Vireo, and Blue the Fifth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

How to think about the contradictory figure of R. Murray Schafer? A renegade scholar who used sound technology to create an entirely new field of study, even as he devalued the very tools of its trade. A gifted composer who claimed a sincere appreciation for indigenous cultures, yet one who, perhaps, could only love them on his own terms, only as they fit into his sweeping vision for Canadian music. An erudite reader with a deep knowledge of world cultures, who nevertheless dismissed Canada's most multicultural areas as less than truly Canadian. And a man, who despite a bomb-throwing persona on the page, is described by those who knew him as a kind and generous person. Today we speak to Jonathan Sterne, Mitchell Akiyama, and Hildegard Westerkamp to learn the critiques and contradictions of Schafer. Perhaps the greatest testament to his lasting legacy is the fact that we aren't done arguing with him. Works discussed in this episode:  Jonathan Sterne's first book, The Audible Past, includes critiques of Schafer's work, especially his concept of schizophonia. His chapter “Soundscape, Landscape, Escape” (PDF, in the edited volume Soundscapes of the Urban Past) traces the intellectual and audiophile histories of Schafer's term soundscape.   Listen, a short film on Schafer directed by David New, includes Shafer's claim that recorded sounds are not “real sound.” Hildegard Westerkamp's Kits Beach Sound Walk presents a subtler way of thinking about “schizophonic” sounds. Her chapter “The Disruptive Nature of Listening: Today, Yesterday, Tomorrow” (in the edited volume Sound Media Ecology) reexamines the World Soundscape Project through the political lenses of the 1970s and today.   An episode of the CBC radio program “Soundscapes of Canada” is available at the Canadian Music Centre's music library.  Rafael de Oliveira, Patrícia Lima, and Alexsander Duarte‘s interview with Schafer in Corfu, Greece is available on YouTube.   Mitchell Akiyama's critique of the World Soundscape Project appears in “Unsettling the World Soundscape Project: Soundscapes of Canada and the Politics of Self-Recognition” (on the sound studies blog Sounding Out) and in his chapter “Nothing Connects Us but Imagined Sound” (in the edited volume Sound, Music, Ecology).  The program notes (PDF) to Schafer's North/White contain his dismissal of urban Canadians (page 43). Dylan Robinson's book Hungry Listening opens with Schafer's insulting words about “Eskimo music” and contains a critique of the way Schafer appropriates indigenous music to create his “Canadian” music.   The Vancouver Chamber Choir shares this performance of Schafer's “Miniwanka” complete with a side scrolling presentation of the graphic score.  Today's music was by R. Murray Schafer, Vireo, and Blue the Fifth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

How to think about the contradictory figure of R. Murray Schafer? A renegade scholar who used sound technology to create an entirely new field of study, even as he devalued the very tools of its trade. A gifted composer who claimed a sincere appreciation for indigenous cultures, yet one who, perhaps, could only love them on his own terms, only as they fit into his sweeping vision for Canadian music. An erudite reader with a deep knowledge of world cultures, who nevertheless dismissed Canada's most multicultural areas as less than truly Canadian. And a man, who despite a bomb-throwing persona on the page, is described by those who knew him as a kind and generous person. Today we speak to Jonathan Sterne, Mitchell Akiyama, and Hildegard Westerkamp to learn the critiques and contradictions of Schafer. Perhaps the greatest testament to his lasting legacy is the fact that we aren't done arguing with him. Works discussed in this episode:  Jonathan Sterne's first book, The Audible Past, includes critiques of Schafer's work, especially his concept of schizophonia. His chapter “Soundscape, Landscape, Escape” (PDF, in the edited volume Soundscapes of the Urban Past) traces the intellectual and audiophile histories of Schafer's term soundscape.   Listen, a short film on Schafer directed by David New, includes Shafer's claim that recorded sounds are not “real sound.” Hildegard Westerkamp's Kits Beach Sound Walk presents a subtler way of thinking about “schizophonic” sounds. Her chapter “The Disruptive Nature of Listening: Today, Yesterday, Tomorrow” (in the edited volume Sound Media Ecology) reexamines the World Soundscape Project through the political lenses of the 1970s and today.   An episode of the CBC radio program “Soundscapes of Canada” is available at the Canadian Music Centre's music library.  Rafael de Oliveira, Patrícia Lima, and Alexsander Duarte‘s interview with Schafer in Corfu, Greece is available on YouTube.   Mitchell Akiyama's critique of the World Soundscape Project appears in “Unsettling the World Soundscape Project: Soundscapes of Canada and the Politics of Self-Recognition” (on the sound studies blog Sounding Out) and in his chapter “Nothing Connects Us but Imagined Sound” (in the edited volume Sound, Music, Ecology).  The program notes (PDF) to Schafer's North/White contain his dismissal of urban Canadians (page 43). Dylan Robinson's book Hungry Listening opens with Schafer's insulting words about “Eskimo music” and contains a critique of the way Schafer appropriates indigenous music to create his “Canadian” music.   The Vancouver Chamber Choir shares this performance of Schafer's “Miniwanka” complete with a side scrolling presentation of the graphic score.  Today's music was by R. Murray Schafer, Vireo, and Blue the Fifth. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sound-studies

Brandon Huffman of 247 Sports joins Dave Softy Mahler and DIck Fain to talk about the job Jedd Fisch has done with Huskies football recruiting recently, including four-star CB Dylan Robinson earlier today, why UW has had so much success and the offensive line.

Jamie and Greg give updates on the latest with the Notre Dame recruiting class with a number of big announcements forthcoming from Derek Meadows and Dylan Robinson, as well as Tanook Hines. Then they rank Notre Dame's offensive playmakers heading into the 2024 season.

Irish Breakdown has the latest in Notre Dame football recruiting on today's show. IB's Ryan Roberts updates where the Irish stand with wide receiver recruits Derek Meadows, Tanook Hines and Dylan Robinson with upcoming commitment dates set for all three. We also go over the decommitment of safety Ivan Taylor and the impact of JaDon Blair and where things stand with another safety prospect, Brandon Logan.   Shop for Irish Breakdown gear at our online store: https://ibstore.irishbreakdown.com/  Join the Irish Breakdown premium message board: https://boards.irishbreakdown.com  Stay locked into Irish Breakdown for all the latest news and analysis about Notre Dame: https://www.irishbreakdown.com​ Subscribe to the Irish Breakdown podcast on iTunes: https://podcasts.apple.com/us/podcast/irish-breakdown/id1485286986 Like and follow Irish Breakdown on Facebook: https://www.facebook.com/groups/irishbreakdown Sign up for the FREE Irish Breakdown daily newsletter: https://www.subscribepage.com/irish-breakdown-newsletter Learn more about your ad choices. Visit podcastchoices.com/adchoices

Irish Breakdown starts today's show with Notre Dame football recruiting talk. Ryan Roberts and Sean Stires discuss who ND's 'can't miss' recruits are in filling out the 2025 recruiting class. We talk about players like Derek Meadows, Dylan Robinson, JaDon Blair, Tanook Hines, Ivan Taylor, Madden Faraimo, and Nathaniel Owusu-Boateng.  Shop for Irish Breakdown gear at our online store: https://ibstore.irishbreakdown.com/  Join the Irish Breakdown premium message board: https://boards.irishbreakdown.com  Stay locked into Irish Breakdown for all the latest news and analysis about Notre Dame: https://www.irishbreakdown.com​ Subscribe to the Irish Breakdown podcast on iTunes: https://podcasts.apple.com/us/podcast/irish-breakdown/id1485286986 Like and follow Irish Breakdown on Facebook: https://www.facebook.com/groups/irishbreakdown Sign up for the FREE Irish Breakdown daily newsletter: https://www.subscribepage.com/irish-breakdown-newsletter Learn more about your ad choices. Visit podcastchoices.com/adchoices

In part two of the Notre Dame Recruiting Hour, Bryan, Ryan and Shaun recap how things went with all the recruits that visited officially over the last week. They discuss Derek Meadows, Tanook Hines, Dylan Robinson, JonAnthony Hall and JaDon Blair. Shop for Irish Breakdown gear at our online store: https://ibstore.irishbreakdown.com/  Join the Irish Breakdown premium message board: https://boards.irishbreakdown.com  Stay locked into Irish Breakdown for all the latest news and analysis about Notre Dame: https://www.irishbreakdown.com​ Subscribe to the Irish Breakdown podcast on iTunes: https://podcasts.apple.com/us/podcast/irish-breakdown/id1485286986 Like and follow Irish Breakdown on Facebook: https://www.facebook.com/groups/irishbreakdown Sign up for the FREE Irish Breakdown daily newsletter: https://www.subscribepage.com/irish-breakdown-newsletter Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome back to “Walking with Giants!” In this episode, we continue our exploration of faith and ministry speaking with Dylan Robinson, delving into the triumphs, challenges, and enduring faith of those who walk with giants. Join us as we hear from one who has weathered storms, embraced their calling, and emerged stronger in their commitment to serve. From reflections on mentorship to stories of inspiration, this episode offers a glimpse into the transformative power of faith.

Holiness Today is partnering with the USA/Canada Regional Office to feature preachers from across the region. We hope that these messages will encourage your daily walk with the Lord and help you feel connected with the preaching ministry of the local church. Please enjoy this Palm Sunday sermon from Matthew 21:1-11, preached by Dylan Robinson, Preaching Pastor at The Well Church of the Nazarene in Springfield, Missouri.

#Wartales #ShiroGames #XboxGames In this interview Luke Lohr is joined by Quentin Lapeyre and Dylan Robinson of Shiro Games to discuss the recent release of Wartales onto Xbox. Lapeyre, Game Director, discusses crafting a game without a narrative, creating systems of survival that exist in passive states and overlap, and how bringing the game to Nintendo Switch, Xbox, and Xbox Game Pass has impacted the team. Wartales Discord Link: https://discord.com/invite/3eNcQ2J29T Wartales on Twitter/X: https://twitter.com/Wartales_Game  XEP has a Patreon! If you enjoy XEP please consider supporting us financially to help us look, sound, and podcast better. Patreon.com/XboxExpansionPass XEP has Merch! If you're interested in snagging some Xbox Expansion Pass merchandise, please check this out: https://wren-works.myshopify.com/collections/xbox-expansion-pass-merch The Xbox Expansion Pass (XEP) is a podcast dedicated to interpreting the goings on in the world of video games and analyzing how they impact the Xbox ecosystem. Luke Lohr, the InsipidGhost, plays host and discusses various topics throughout the industry. The guests on the show are meant to help gamers expand their knowledge of the gaming industry.

e129 world listening day - what does world listening day mean to you?(bell and breath)Every July 18th is World Listening Day. It's also composer and acoustic ecologist R. Murray Schafer's birthday. Rest in peace Murray. Now World Listening Day 2023 proposes three very interesting  listening prompts and I'll try to answer their questions in today's episode.Question 1What can we learn from the listening practices of all living beings?What can we learn from the listening practices of all living beings?It's a very good question and I would start by questioning who is the ‘we' in this context. I would also question the assumption that other living beings have listening practices as we know them. ‘We'.This being said, this prompt made me think of a story told to me by composer Robert Normandeau in 1991 for my Marche sonore 1 radio program that I did for Radio-Canada. I quote it in episode 19 reality and I'll play it back for you now. (e19 reality)·   It's a bit like taking a frog, which is a cold-blooded animal, and putting it in a jar of water and heating the water, little by little. The frog will get used to the temperature rising and rising, and it will not notice that the temperature has risen and one day the temperature will be too hot for it and it will die. Therefore, our civilization, in terms of sound, looks a bit like that, that is to say we get used to it, we get used to it, we get used to it and at some point, we are going to have punctured eardrums.Now the early 1990's were a time of great environmental awakening and action, in particular the 1992 Rio Earth Summit. There was a sense that this was our last chance to change directions, to undo some of the wrongs of pollution. Ironically, things got much worse after 1992.Sadly, this window is now closed and we find ourselves in very hot water not feeling or responding to the heat, the smoke and other signals we are receiving and so we're slowly boiling to death…(Bell)Question 2How can we deterritorialize listening practices?How can we deterritorialize listening practices?Dererrirorialize. De… terror. Deterritorialize.  It's a hard word to say.The notion of territory makes me think of stolen lands by colonial settlers, like myself, living in indigenous lands, unceded lands, such as the Algonquin-Anishinaabe nation, otherwise known as Ottawa.One form of deterritorialization is the land back movement.According to journalist and Canada Council for the Arts chair Jesse Wente (also see e107 harm) land back is :about the decision-making power. It's about self-determination for our Peoples here that should include some access to the territories and resources in a more equitable fashion, and for us to have control over how that actually looks.What does land back sound like?  Just last week I published an episode about decolonized listening 128 revisited. Here's an an excerpt from that episode : On June 23, 2023 I had the pleasure, and the privilege, of attending ‘Listening to Lhq'a:lets' (I hope I'm pronouncing that right), otherwise known as the city of Vancouver, at the Peter Wall Institute for Advanced Learning at the University of British Coumbia, which is situated l on the unceded and ancestral territory of the Musqueam Nation. A group of artists, all women, spoke about their week-long residency, organized by indigenous sound scholar and UBC professor Dr. Dylan Robinson. They shared a wide range of sensory engagements through listening to Lhq'a:lets: how our bodies listen through the haptics of vibration, about  hearing and feeling the voices of our non-human relations, about how we can perceive the built environment with new perspectives – the air, waterways and earth that surround us. They spoke about their encounters with the trans-mountain pipeline, their dialogues with animals and birds, their encounters with haunting vibrations and their thoughts about the past, present and future sounds of this region. What they did not talk about was themselves, their accomplishments or the type of technology they used to extract and manipulate the sounds. None of that. There was also no reverence for say R. Murray Schafer or the World Soundscape Project, nor any nostalgia about the good old days when, say, the term ‘soundscape' was invented. There was no disrespect either. They were listening from a different position. So I heard stories, poems, anecdotes, images, silences and prophecies… It was uplifting. (simplesoundscapes e03 bones) (Bell) Question 3When should we listen more?When should we listen more?I guess it depends on what kind of listening, doesn't it? More listening with a colonial lens or colonial education is not helpful. Perhaps we could listen more to ourselves through listening to other living beings? Maybe we could listen more to the land and give back?Warm thanks to my colleagues at the World Listening Days for your thoughtful prompts and ongoing commitment to listening, by everyone, everywhere.What does world listening day mean to you?*For more information on World Listening Day and to participate, this year or next, see https://worldlisteningday.org/I am grateful and accountable to the earth and the human labour that provided me with the privilege of producing this episode. (including all the toxic materials and extractive processes behind the computers, recorders, transportation and infrastructure that make this podcast possible).My gesture of reciprocity for this episode is to World Listening Day 2023. *END NOTES FOR ALL EPISODESHere is a link for more information on season 5. Please note that, in parallel with the production of the conscient podcast and it's francophone counterpart, balado conscient, I publish a Substack newsletter called ‘a calm presence' which are 'short, practical essays for those frightened by the ecological crisis'. To subscribe (free of charge) see https://acalmpresence.substack.com. You'll also find a podcast version of each a calm presence posting on Substack or one your favorite podcast player.Also. please note that a complete transcript of conscient podcast and balado conscient episodes from season 1 to 4 is available on the web version of this site (not available on podcast apps) here: https://conscient-podcast.simplecast.com/episodes.Your feedback is always welcome at claude@conscient.ca and/or on conscient podcast social media: Facebook, X, Instagram or Linkedin. I am grateful and accountable to the earth and the human labour that provided me with the privilege of producing this podcast, including the toxic materials and extractive processes behind the computers, recorders, transportation systems and infrastructure that made this production possible. Claude SchryerLatest update on April 2, 2024

(bell and breath)(movement 1 of vancouver soundscape revisited, eagle)You're listening to the first movement, eagle, of my 1996 soundscape composition, vancouver soundscape revisited.I describe the piece in the program note as :an impressionistic portrait of the musicality and poetry of past, present and future soundscapes of Vancouver composed using archival sounds dating from the World Soundscape Project in the early 1970's and from recordings of Vancouver made in the early 1990's by Bob MacNevin on behalf of the School of Communication at Simon Fraser University (SFU). My method was to select a few hundred sounds from the collection, which I edited and catalogued by spectrum, category, function, pitch, and context. I then experimented with various combinations and modifications of the material until interesting sonic alchemies were found…'For example, you can now hear the ubiquitous sound of rain in Vancouver, a distant train whistle, bird song, the rumble of the harbour and…  the 9 o'clock gun.Let me tell you a short story.On June 23, 2023 I had the pleasure, and the privilege, of attending ‘Listening to Lhq'a:lets' (I hope I'm pronouncing it right), otherwise known as the city of Vancouver, at the Peter Wall Institute for Advanced Learning at the University of British Coumbia, which is situated l on the unceded and ancestral territory of the Musqueam Nation.A group of artists, all women, spoke about their week-long residency, organized by indigenous sound scholar and UBC professor Dr. Dylan Robinson. They shared a wide range of sensory engagements through listening to Lhq'a:lets: how our bodies listen through the haptics of vibration, about  hearing and feeling the voices of our non-human relations, about how we can perceive the built environment with new perspectives - the air, waterways and earth that surround us. They spoke about their encounters with the trans-mountain pipeline, their dialogues with animals and birds, their encounters with haunting vibrations and their thoughts about the past, present and future sounds of this region. What they did not talk about was themselves, their accomplishments or the type of technology they used to extract and manipulate the sounds. None of that. There was also no reverence for say R. Murray Schafer or the World Soundscape Project, nor any nostalgia about the good old days when, say, the term ‘soundscape' was invented. There was no disrespect either. They were listening from a different position. So I heard stories, poems, anecdotes, images, silences and prophecies… It was uplifting. (excerpt from movement 2, fire)So when I listened back to my soundscape  composition, I realized that my revisitation was mostly a, let's call it, a reshuffling of the colonial deck chairs. Yes I cleverly combined horns, whistles, sirens, industrial and natural sounds as a commentary on the beauty and madness of contemporary urban life but my revisitation was from a very narrow point of view. I now realise that this music, my music, is inherently complicit with colonialism and that my creative gestures are actually further cycles of exploitation.In retrospect it might have been more useful for me to figure out how to repair the damage done to past, present and future soundscapes of Lhq'a:lets.What does decolonized listening sound like to you?*This event was part of the three-part Friday evening series, Artists Within the Anthropocene. Presented in partnership with the Belkin Art Gallery. Listening to Lhq'a:lets / Vancouver is also part of a week-long artist residency organized with The Score: Performing, Listening and Decolonization UBC Research Excellence Cluster, in partnership with the UBC School of Music and Evergreen. The six participating artists were Bonnie Devine, Tanya Lukin Linklater, Dolleen Manning, Lisa Myers, Astrida Neimanis, Lisa Ravensbergen and Rita Wong.With thanks to the six artists who represented their work on June 23 and to Dylan Robinson for his ongoing enquiries.I am grateful and accountable to the earth and the human labour that provided me with the privilege of producing this episode. (including all the toxic materials and extractive processes behind the computers, recorders, transportation and infrastructure that make this podcast possible).My gesture of reciprocity for this episode is to Full Circle. *END NOTES FOR ALL EPISODESHere is a link for more information on season 5. Please note that, in parallel with the production of the conscient podcast and it's francophone counterpart, balado conscient, I publish a Substack newsletter called ‘a calm presence' which are 'short, practical essays for those frightened by the ecological crisis'. To subscribe (free of charge) see https://acalmpresence.substack.com. You'll also find a podcast version of each a calm presence posting on Substack or one your favorite podcast player.Also. please note that a complete transcript of conscient podcast and balado conscient episodes from season 1 to 4 is available on the web version of this site (not available on podcast apps) here: https://conscient-podcast.simplecast.com/episodes.Your feedback is always welcome at claude@conscient.ca and/or on conscient podcast social media: Facebook, X, Instagram or Linkedin. I am grateful and accountable to the earth and the human labour that provided me with the privilege of producing this podcast, including the toxic materials and extractive processes behind the computers, recorders, transportation systems and infrastructure that made this production possible. Claude SchryerLatest update on April 2, 2024

When classical composers incorporate indigenous music into their work, it's more than just cultural appropriation, because indigenous songs are more than just songs: they serve as medicine, law, and history. So what would it mean to redress such misuses, and to bring an indigenous worldview into Western art music? A conversation with Dylan Robinson about appropriation, repatriation, and his path towards becoming a scholar. (And, yes, we talk about Roomful of Teeth.)Dylan Robinson is Associate Professor, School of Music at the University of British ColumbiaShow notes and more over at soundexpertise.org!Questions? Thoughts? Email soundexpertise00@gmail.com or tag Will on Instagram/Twitter @seatedovation 

Paul Farber:You are listening to Monument Lab Future Memory where we discuss the future of monuments and the state of public memory in the US and across the globe. You can support the work of Monument Lab by visiting monumentlab.com, following us on social @Monument_Lab, or subscribing to this podcast anywhere you listen to podcasts. Li Sumpter:Our guest today on Future Memory is artist, scholar, and composer, Nathan Young. Young is a member of the Delaware Tribe of Indians and a direct descendant of the Pawnee Nation and Kiowa Tribe, currently living in Tahlequah, Oklahoma. His work incorporates sound, video, documentary, animation, installation, socially-engaged art, and experimental and improvised music. Young is also a founding member of the artist collective, Postcommodity. He holds an MFA in Music/Sound from Bard College's Milton Avery School of the Arts and is currently pursuing a PhD in the University of Oklahoma's innovative Native American art history doctoral program. His scholarship focuses on Indigenous Sonic Agency. Today we discuss his art and practice and a recently opened public art project at Historic site Pennsbury Manor entitled nkwiluntàmën, funded by the Pew Center for Arts & Heritage and curated by Ryan Strand Greenberg and Theo Loftis. Let's listen.Welcome to another episode of Future Memory. I'm your co-host, Li Sumpter. Today my guest is Nathan Young. Welcome, Nathan.Nathan Young:Hello. Thank you. It's nice to be here with you today. Li:Future Memory is the name of Monument Lab's podcast. In the context of your own work, when you hear the words "future memory," what does that mean to you? Do any images or sounds come to mind? Nathan:They really do. There's one. It was a website of a sound artist, a writer, an educator, Jace Clayton, DJ/Rupture, had a mixed CD called "Gold Teeth Thief". I remember it was kind of a game changer in the late '90s. I got that mixed CD from a website called History of the Future. Li:That's very close. It was very close.Nathan:It's always stuck with me. I'm fortunate enough to be able to grapple with a lot of these kind of ideas. I'm not really quite sure how I feel about some of the history of the future because in some ways I work within many different archives so I am dealing with people's future or thinking about or reimagining or just imagining their future.But future monuments are something that I grapple with and deeply consider in my artwork. I think it's one of the more challenging subjects today in art. I think we see that with the taking down of monuments that were so controversial or are so controversial. But I find it fascinating the idea of finding new forms to make monuments to remember and the idea of working with different communities of memory. It's key to my work. It's just a lot of listening and a lot of pondering. Actually, it's a very productive space for me because it's a place to think about form. Also, it opens doors for me just to think about the future. I will say this, that one problem that often arises as a Lenape Delaware Pawnee Kiowa person is we're often talking about the past, and I really like to talk about the future and to work with organizations that are thinking about the future. Li:I can relate to that. Nathan:I think it's a misunderstanding. We always really are talking about the future. I've had the great fortune to be around some people. Actually, I grew up in the capital of the Cherokee Nation, Oklahoma. A lot of people know that Oklahoma is the home to 39 federally recognized tribes. I was fortunate enough to grow up in Tahlequah, which is the capital of the Cherokee Nation, and was able to be around a well-known and respected medicine man named Crosslin Smith, also an author. I remember being a part of an interview with Crosslin. I grew up, he was a family friend.He said, "I'm often asked about the old or ancient ways and the new ways." What Crosland said was, and I'll try my best to articulate this idea, is that there is no difference between the ancient ways and today. These things still exist. It might be an illusion or we might not be able to comprehend or understand it, but there is no difference between the ancient, when we're thinking of things in the sense of the sublime, I think. There is no understanding the ancient and what is contemporary. That was really an important moment for me as an adult. To hear him articulate that was really important. So I think about that. I'm not really sure about a lot of things, but I really like to think about that when I'm working. Li:It kind of runs through your mind as you're working and creating. It's a deep thought, that's for sure, connecting those things. Even thinking back on your own personal history with sound, when did you first connect your relationship to place and homeland to sound and music? Nathan:Well, my earliest remembrances of music, honestly, are my dad driving me around in his truck, picking me up after school, and singing peyote songs, Native American Church songs, peyote songs. The members of the Native American Church call that medicine. My father was an active member of a chapter of the Native American Church at that time. I was fortunate enough to receive my Lenape Delaware name in a peyote meeting. But the first things I remember are the music he played in the car, but really the singing in the car, the singing in the truck that he would do of those peyote songs. Even after he quit going to meetings or he wasn't active in the Native American Church anymore, he still would sing these peyote songs, and I would ask him about the peyote songs, because they're different for every tribe. The forms, they still have their kind of conventions, but they're very tribally specific.Everything in what we call legally Indian Country here in the United States is super hyper local. So just down the road, that's really the beautiful thing about living in Oklahoma, is you have people whose ancestors are from northeast, southeast, southwest. There's only one tribe here from California. So it's a really rich place for sound and song. Both of my parents are Indigenous American Indian. My mother is Pawnee and Kiowa. My father is Lenape Delaware. I also grew up around the Big Drum, what we call the Big Drum at powwows. I never became a powwow singer or anything like that. Never learned anything around the Big Drum. But I did eventually learn Pawnee songs, Native American Church Pawnee songs.But really, I was just a kid in a small town in Oklahoma. When skateboarding hit and you become kind of an adolescent, you start to discover punk rock and things like that. Those to me were the way that the culture was imported to me. I didn't realize that I was already surrounded by all this beautiful culture, all of the tribes and my parents' tribes and my grandparents'. But then it was like a transmitter. Even these tapes were just transmitters to me. So those were really important also. I have a lot of thoughts about sound. Other thing I remember is my father often would get onto us or make fun of us for being so loud and saying we would be horrible scouts or hunters.Li:Making too much noise. Nathan:The Native Americans, yeah, yeah. We weren't stealth. You'd hear us coming a mile away. So he would always say, "You wouldn't be a very good one," just to try to get us quiet down.Li:No one wants to be a bad hunter, right? Can you break down the concept of Indigenous Sonic Agency? is this based on ancestral traditions, your artistic practice, academic scholarship, or a bit of all the above? Nathan:Well, Indigenous Sonic Agency is really one piece of a larger subject sonic agency, which I encountered in a book titled Sonic Agency by Brandon LaBelle. I was a former member of this collective, Postcommodity, and I'm reading this book. When we were first starting the collective, we had the opportunity to work with this Czech poet named Magor, Ivan Jirous Magor. It means blockhead, I believe. It's a nickname. He was kind of described as the Andy Warhol of the Plastic People of the Universe. He was an art historian. He spent most of his life in prison just for being an artist, an art historian. He was an actual musician. He didn't play with the Plastic People of the Universe, to my knowledge, but he did to write the lyrics, to my knowledge. We had the opportunity to record with Magor. So I'm reading this book about sonic agency, and here I find somebody that I'd actually had an experience with sonic agency with in my early days and as a young man and an artist.But ultimately Indigenous Sonic Agency is, in some sense, similar but different to tribal sovereignty. So when you think of agency or sovereignty, it's something that they sometimes get mixed up. I'm really trying to parse the differences between this, what we understand so well as political sovereignty as federally recognized tribes and what agency means, say, as an artist. But in my research, in the subject of sonic agency and Indigenous Sonic Agency, it encompasses pretty much everything. That's what I love about sound. Everything has a sound, whether we can hear it or not. Everything is in vibration. There are sounds that are inaudible to us, that are too high or too low. Then there's what we hear in the world and the importance of silence with John Cage. I think that they're just super productive.I was introduced really to sound studies through this book called Sonic Warfare by Steve Goodman. It was really about how the study of sound was, in a sense, still emerging because it had mostly been used for military purposes and for proprietary purposes such as commercials and things like that. As I stated earlier, I felt like music was my connection to a larger world that I couldn't access living in a small town. So even everything that came with it, the album covers, all that, they really made an impression on me as a young person, and it continues to this day, and I've been focusing deeply on it.My studies in sonic agency -- Indigenous Sonic Agency -- encompass everything from social song, sacred song, voice, just political speech and language, political language. There's so much work to be done in the emerging sound studies field. I felt that Indigenous Sonic Agency, there was a gap there in writing and knowledge on it. Now though, I acknowledge that there has been great study on the subject such as Dylan Robinson's book, Hungry Listening. I am fortunate enough to be around a lot of other Indigenous experimental artists who work in all the sonic fields. So it's an all-encompassing thing. I think about the sacred, I think about the political, I think about the nature of how we use it to organize things and how language works. Silence is a part of it. Also, listening is very important. It's something that I was taught at a very young age. You always have to continue to hone that practice to become a better and better listener. Li:That's the truth. Nathan:My grandmother was very quiet, but whenever she did talk, everybody loved it. Li:That's right. That's right. Let's talk about the Pennsbury Manor project. Can you share how you, Ryan Strand Greenberg, and Theo Loftis met and how nkwiluntàmën came to be? Nathan:Well, to my recollection, I try to keep busy around here, and oftentimes it means traveling to some of the other towns in the area such as Pawnee or Bartlesville or Dewey or Tahlequah. I wasn't able to do a studio visit with Ryan, but I wanted to see his artist talk that he was giving at the Tulsa Artist Fellowship, which I was a fellow at at that time. I remember seeing these large public art projects that were being imagined by Ryan. We had worked on some other projects that, for one reason or another, we weren't unable to get off the ground. Eventually, Pennsbury Manor was willing to be this space where we could all work together. I remember rushing back and being able to catch Ryan's artist talk. Then right before he left town, we had a studio visit and found out how much we had in common concerning the legacy of the Lenape in the Philadelphia area, what we used to call Lenapehoking. So it was a really a moment of good fortune, I believe. Li:Monument Lab defines monument as a statement of power and presence in public. The nkwiluntàmën project guide describes Pennsbury Manor as a space to attune public memory. It goes on to say that sites like these are not endpoints in history, but touchstones between generations. I really love that statement. Do you think Pennsbury Manor and the land it stands on, do you consider it a monument in your eyes? Why or, maybe even, why not? Nathan:Well, yeah, I would definitely consider Pennsbury Manor, in a sense, a monument. I think that we could make an argument for that. If we were talking about the nature of it being William Penn's home and it being reconstructed in the 20th century, you could make a very strong argument that it is a monument to William Penn and also as William Penn as this ideal friend to the Indian. Some people don't like that word. Here in Oklahoma, some of us use it. Technically, it was Indian Country legally. But I use all terms: Native American, Indigenous, Indian. But I'd mostly like to just be called a Lenape Delaware Pawnee Kiowa.I definitely would say that you could make an argument that is a monument to William Penn especially as part of that, as this ideal colonist who could be set as a standard as for how he worked with the Lenape and then other tribes in the area at the time. I think that's kind of the narrative that I run into mostly in my research, literally. However, I would not say that it was established or had been any type of monument to my Lenape legacy. I did not feel that... I mean, there was always mention of that. It was, like I said, as this ideal figure of how to cooperate with the tribes in the area. But I would definitely say it's not a monument to the Lenape or the Delaware or Munsee.Li:Can you share a bit more about the project itself in terms of nkwiluntàmën and what exactly you did there at Pennsbury Manor to shift and really inform that history from a different perspective? Nathan:Well, first of all, at Pennsbury Manor, I was given a lot of agency. I was given a lot of freedom to what I needed to as an artist. I was really fortunate to be able to work with Doug and Ryan and Theo in that manner where I could really think about these things and think deeply about them. I started to consider these living history sites. My understanding is that they're anachronisms. There's a lot of labor put into creating a kind of façade or an appearance of the past, and specifically this time, this four years that William Penn was on this continent. So this idea that nothing is here that is not supposed to be here became really important to me. What I mean by that is, say, if you threw in a television set, it kind of throws everything off. Everybody's walking around in clothing that reflects that era and that time. If you throw some strange electronics in the space, it kind of is disruptive. I didn't feel the need to do anything like that.I felt that one of the great things about working in sound and one of the most powerful things about sound is that sound can also be stealth. You can't see sound. We can sonify things or we can visualize it or quantify it in different ways. But to me, this challenge of letting the place be, but using sound as this kind of stealth element where I could express this very, very difficult subject and something that really nobody has any answers to or is sure about... I was trained as an art historian, and I know that we're only making guesses and approximations just like any doctors. We are just trying to do these things.But sound gave me the ability at Pennsbury Manor and nkwiluntàmën to work stealthy and quiet, to not disturb the space too much because there's important work that's done there, and I want to respect people's labor. As a member of the Delaware tribe of Indians of Lenape, I felt that it was a great opportunity to be the person who's able to talk about this very difficult subject, and that is not lost on me. That's a very, very heavy, very serious task. Li:Yeah, big responsibility. Nathan:Yes. It is not lost on me at all how serious it is, and I feel very fortunate. I think without such a great support system in place, it wouldn't have been possible. nkwiluntàmën means lonesome, such as the sound of a drum. We have a thing called the Lenape Talking Dictionary,  Li:I've seen it. I've seen it. Nathan:I'm often listening. I'm listening to Nora Dean Thompson who gave me my Delaware name, my Lenape name, Unami Lenape name in a peyote ceremony. So I often go there to access Delaware thought and ideas and to hear Delaware voices and Delaware language being spoken. I know that some people have different views on it, but let's say, I think artists and people have used the Unami Lenape before and art exhibitions as a lost or an endangered languages. I know that in the entire state that I live in, and in most of Indian country, there's a great language revitalization movement that I was fortunate to be a part of and contribute to.Really, that's where I discovered that that's really where through language, there's nothing more Lenape, there's nothing more Delaware, Unami Lenape than to be able to talk and express yourself in that manner or, say, as a Pawnee or a Kiowa to be able to talk and express. Embedded in those words are much more than just how we think of language. They're really the key to our worldviews. Our languages are the keys to our worldview and really our thought patterns and how we see the world and how we should treat each other or how we choose to live in the world or our ancestors did. So I'm fascinated by the language. I was fortunate enough to be around many, many different native languages growing up. But ours was one because of the nature of us being a northeastern tribe that was very much in danger of being lost. Some would say that at one point it was a very, very, very endangered language to the point to where nobody was being born in what we call a first language household, where everybody could speak conversationally in Unami Lenape.So these things, we all think about this, by the way, all of my community, the Delaware Tribe of Indians. I was fortunate enough to serve on the Tribal Council as an elected member for four years. We think about these things definitely all the time, and people do hard work to try to revitalize the language. I know at this time that the Delaware Tribe of Indians is actively working to revitalize our language. Li:That's a part of that preservation and remembrance because your work, really does explore this idea of ancestral remembrance and is rooted in that. Then again, you're also engaging with these historic sites, like Pennsbury Manor, that tap into public memory. So in your thoughts, how are ancestral remembrance and public memory connected? Are there any similar ways that they resonate? Nathan:Well, I think of different communities of remembrance. Within this idea of memory there are just different communities. I don't want to want to create a dichotomy, but it's easily understood by those who focus on the legacy of William Penn and those who focus on the legacy of the Lenape or the Pawnee. But ancestral memory is key to my culture, I believe, and I really don't know any way to express it other than explaining it in a contemporary sense. If you're deeply involved in your tribal nation, one of the one things that people will ask you is they'll say, "Who are your folks?" Literally, people will say, "Who are your folks?" Li:Who are your peoples? Nathan:"What family do you come from?" I didn't start to realize this until I was an adult, of course. It's not something you think you would ever think of as a child or anything. It started to become really apparent to me that we're families that make up communities that have stayed together in our case for hundreds of years across thousands of miles. It's a point to where we got down to very small numbers. We still stuck together. Then there was also a diaspora of Lenape that went to Canada, the Munsee and the Stockbridge. There was the Delaware Nation who has actually lived more near the Kiowa. My grandmother was Kiowa. But we still had the same family names. For instance, there are people and members of the Delaware Nation that are actually blood related to the Delaware Tribe. So that is really our connection to each other is our ancestors. That's purely what binds us to together is that our ancestors were together, and we just continue that bond. Li:Thank you. A part of Monument Lab's mission is to illuminate how symbols are connected to systems of power and public memory. What are the recurring or even the most vital symbols illuminated in your work? Nathan:Oh, that's a really tough question because my work is all over the place. I work across a lot of different mediums, although I've trained as an art historian, so I came into this as a visual artist. I just happened to be a musician and then discovered installation art and how sound works in art. But for me, the story I feel that I'm trying to tell cannot be held by any number of symbols or signs. I want to give myself the freedom and agency to use whatever is needed, actually, whatever is needed to get across the idea that is important to me. So going back to nkwiluntàmën, lonesome, such as the sounds, these colors, we use these white post-Colonial benches, and there's four large ones, placed across the grounds of Pennsbury Manor. You'll see that, if one were to visit, they would see a black bench, a yellow bench, a white bench, and a red bench. Nathan:If you're from my community, a Delaware Tribe of Indian member and you know that you're a Lenape, you understand that those colors have meaning to our tribe, and you'll know that those colors have sacred meaning. So in some sense, I will use whatever I think is the most appropriate way to use it also. I want to give myself the freedom to use any type of symbolism. I loved growing up with my mother and my grandmother being able to go to powwows. My mom would say, "Well, here comes the Shawnee women. Here comes the Delaware women. They dress like this. Here comes..." Li:You can recognize from their dress. Nathan:My mother and my grandmother taught me that iconography of our clothing, what we now call regalia. Li:I was curious if perhaps the drum or even the idea of homeland show up in your work? Nathan:Oh, they definitely show up in my work when appropriate. But rather than a drum, I would say sound or song or music. We do have these iconographies and symbols that are deeply meaningful to us, and I often use those in my artwork. But really the question for me is how to use them appropriately and, also at the same time, expand the use of these things appropriately. It's just being accountable to your legacy and your community in a sense and not crossing these boundaries, but still at the same time pushing form, pushing the edge.I'm a contemporary person. We're all contemporary people. We want to add something. We want to contribute. We want to be useful. So I'm searching for symbols and forms all the time, different ones. Whether it be a mound, whether it'd be a swimming pool inside an art gallery or a singing park bench or a post-Colonial bench in Pennsbury Manor, in some ways you could say I would be indigenizing and musicalizing those benches. But I consciously work to have a very broad palette. I want my work to be expansive and be able to encompass any subject or idea, because that's why I got into art is because you can talk about anything.Li:Yeah, it's boundless. It's boundless. Then also thinking about the connections and the symbols that you mentioned, the colors that you mentioned, the iconography, what systems of power might they be connected to? Nathan:Well, ultimately, I think that most of the power that is embedded in these symbols comes from the sublime, that come from the sacred. It's complicated. The sacred means to not be touched. That's my understanding, it's to not be touched. However, it's been the source of inspiration for artists of any continent of any time is, if you want to call it, a spiritual, sublime, religious connection, inspiration, whatever, but ultimately, that is my understanding. From my research, even as a young person studying Pawnee mythologies at the University of Oklahoma and special collection and learning stories, our origin stories and what color meant and how the world was seen by my ancestors from other tribes as well as Lenape stories, it's something that's hard to grasp and to hold onto, but that's how we've come to identify each other. It's as simple as we have car tags here that represent our tribes. We have a compact with the state. So everybody's looking around at all these different car tags.Li:Wow. Nathan:You see a regular Oklahoma one, and then you'll see... A very common one is a Cherokee because they're one of the biggest tribes. You'll see a blue one, it's Pawnee. Now you'll see a red one, and it's Delaware or Lenape. It says Unami Lenape on it, and it has our seal. So we play this kind of game all of us. I mean, it's not a game, but we're always looking at license plates to see... It might be your mom's car you're driving that has, say, a Kickapoo license plate or something, and it's a Cherokee driving it or a non-Indian or something, a relative, say. It's not for me to say where these came from. It's something that I actually just really explore and that fascinates me. It's very rich growing up and being a member of my tribal communities. I learn something new almost daily. Li:I can imagine like you said, the learning experience that you have as a child growing up in your community. You mentioned mythologies earlier. I study mythology. One of the purposes I've come to understand is education, educating through these stories. I recently interviewed Jesse Hagopian from the Zinn Education Project and the movement for anti-racist education. The struggles for education reform and reckoning with Eurocentric understandings of history seem to be deeply connected efforts. So on nkwiluntàmën, I understand an educational curriculum has been developed for younger audiences. What do you hope that people take away from this project that they might not find in a textbook or a classroom? Nathan:Well, I would hope that when people visit the large-scale sound installation and visual elements of it that they would understand... my greatest hope that people would learn what I learned while creating the work was that I really don't know what it felt like. I just came across, I was looking for the words in the Delaware Talking Dictionary for feelings, and I found a sentence or a way of saying feeling that said, "It did not penetrate me. I did not feel it." It made me realize that I don't know. I've never had this happen to me. The history of the Delaware Lenape is of constant removal, of constant pushing. Most people know the Cherokee Nation and the Trail of Tears. Actually, there were many movements of the Cherokee. It's very complex. All tribes are very complex. You always have to qualify. But the Trail of Tears is what most people know about. It was this very long, two-year complex journey. It was fraught. Li:That's one of the stories that we learned in school, if at all. Nathan:So our story is of nine of those and, to my understanding and research, was about once every 30 years. So it seemed to me that most Lenape, who came to be known as the Delaware Tribe, who I grew up with as, had ancestors that had experienced a removal. It's something that we still live and deal with today. We came to Oklahoma from what is now Lawrence, Kansas, when this was called Indian Territory. We had been living before that north of Kansas and had adapted our way of life as we changed across this territory and through time to survive.So as we moved into the Plains, we started to hunt buffalo, and then we get kind of crosswise with some other tribes. I think when the federal government was constituting Indian Country, they were concerned with the relationships between other tribes and how they felt. My understanding is we had upset some... By Buffalo hunting and adopting that way of survival and life, there was some trepidation about us. They wanted our reservation. The railroad wanted our reservation, and Lawrence, Kansas, to run directly through our reservation. They were forcing us to move off that reservation, and they couldn't find a place. That was kind of my understanding of the situation. So we ended up in the northernmost part of the Cherokee Nation. This made us a landless tribe for a very, very long time. Technically, we didn't have a reservation. We were living in the Cherokee's reservation because we had this very ancient but kind of tangential connection to the Cherokees. So that's a very long and complicated story as well. Li:That's actually a beautiful setup for one of my last questions actually. This idea of documentation and stewardship are key for Indigenous communities, as you just mentioned, that continue to contend with stolen land, forest displacements, cultural erasure, and lost languages. Monument Lab thinks a lot about the future archives that can hold the dynamic nature of public memory in all its forms. What would a future archive of ancestral memory look, feel, or even sound like for you? Nathan Young:I love that question because we do work with future archives of our ancestors, all of us do today. So I think it's really a question of form. I've encountered this in my studies of Sonic Agency and Indigenous Sonic Agency. The invention of the phonograph and the wax cylinder are very important. It didn't look like anything. It looked like sound or that archive. I think that unknowingly, we're all living in an archive. We're archiving moments now as things speed up constantly. Paul Virilio, the theorist, was very, very important to my thinking because he theorized about speed and the speed of, say, how a camera shutter and a gun are very similar in their repeatingness. I think about repetition a lot. But today, we live in this hyper surveillance society that any moment could be archived, any moment could be filmed, and also these things will be lost. So that is a fascinating thought to think about what may survive and become the archive and what may not, even with all of this effort to constantly surveil and document everything.But it's my hope that archives are important just because they give us a deeper understanding of a connection to something we will never be able to experience. So I think that a future archive is something that we cannot imagine. We don't know what it's going to look like, and it's up to us to find out and to explore form and explore possibilities so that we're not stuck in this mindset that has to be in steel and monumentalized as a figure or a person or something like that. So in my mind, it's just to be revealed to us. We'll know later, but I would hope that were to make...I know this is what people still do today that make monuments. They want to make something beautiful, but that means something different to Lenape or a Pawnee or Kiowa, so that seems very different to us. And so we do that. We do memorialize things in different ways. But I think that we think of them as more ethereal, whether we think of them as things that we know that aren't going to really last forever. I feel that way, at least. I don't speak for all of my culture. But I know that some of us are trying to find new forms to really memorialize our past and unite our community of memory and our tribes, our experiences.Li:Like you said, time, everything's moving so fast and everything's evolving. Everything's constantly changing. So who knows what the forms will take. This has been such a wonderful conversation. I really appreciate your time. I just wanted to see if you had any final words or even gems of ancestral wisdom you might want to leave with us before we finish. Nathan:No, I can't share any ancestral wisdom, not knowingly or very well. I just appreciate the opportunity to create the piece. I appreciate the opportunity to expand upon the piece by talking with you about this because I'm just trying to figure this out. I don't have all the answers. Li:Right, that is part of  being a life learner and walking this path. Everyone's on their journey. We are constantly learning at every turn. I'm with you, Nathan. I often admit that I do not have all the answers. That is for sure. I really enjoyed learning about your work and your practice. I definitely plan on getting down to Pennsbury Manor and look forward to the curriculum for the youth when it comes out. Nathan:Well, thank you. I hope you enjoy it. I hope that it's a meaningful experience for you. I'm a very fortunate person to be able to work on such a project and very grateful to the entire team and everybody that supported the process. Li:Thank you, and thank you again to Ryan Strand Greenberg, who is also the producer of this podcast and worked with you on the project for nkwiluntàmën. Thank you to Nathan Young, our guest today on Future Memory. This is another one for the Future Memory archives.Monument Lab Future Memory is produced by Monument Lab Studio, Paul Farber, Li Sumpter, Ryan Strand Greenberg, Aubree Penney, and Nico Rodriguez. Our producing partner for Future Memory is RADIOKISMET, with special thanks to Justin Berger and the Christopher Plant. This season was supported with generous funding by the Stuart Weitzman School of Design and the University of Pennsylvania.

(Jacek Smolicki)The ultimate question I'm asking is how can we move away from soundwalk as a kind of framed aesthetic experience or artistic experience and turn it into an existential practice or basically something that is just ingrained in our everyday life and we don't have to frame it anymore. It's just basically part of our way of living. (Claude Schryer)Can you give an example of that? (Jacek Smolicki)An academic example would be the concepts developed by Steven Feld, acoustemology, where basically listening, a kind of sonic way of being in the world is part of your culture, part of existence. You don't tell yourself, okay, I will listen to the world more carefully from now for another hour, and then I can just return back to my everyday life but you basically just keep listening, right? A kind of sonic sensitivity is one of the most important ways of understanding the world as opposed to being pushed to the background and only lifted up during those kinds of frame situations such as a soundwalk. (Claude Schryer)I've been sound walking in an analytical way, so I'll try to make sense of the sounds and where they are and what they're about but there's also an absorption factor where you allow the sounds to speak to you in their own language, right? As opposed to sort of rationally figuring them out. So, if we stop here and listen, what are you hearing? (Jacek Smolicki)I hear a coexistence of culture and nature and at the same time a kind of friction between two realms that in fact are just one realm and we kind of try to maybe separate them. We talked a little bit about this positionality and we hear the whistle of the train. From one perspective, we heard some people here referring to that sound as being very calming and reassuring, but if you think of indigenous people, that sound might mean a completely different thing. It's a form of bordering and creating, some kind of a division, of cutting the land and deciding how the land is to be traversed and utilized. So it definitely has a violent connotation if we look from that perspective and if we listen from that perspective. I think that this is some kind of sensitivity that I'm aiming at, also, while teaching, to be able to also take that thought into consideration when we try to value or kind of assign value to different sounds. I think Dylan Robinson is talking about oscillation. I think he calls it to be able to constantly oscillate, to move from one way of understanding sound to another. And basically by doing that it destabilizing certain certainties that characterizes our way of listening and, and by doing that, becoming open to those other understandings and perceptions… (Claude Schryer)And asking questions. You know, we were on a panel together a few days ago (Stetson University) when we were asking the question, how can listening help the world that is in crisis? and it's an open-ended question because with listening everybody has their own way of listening, but there are certainly deeper ways of listening that we can learn and unlearn as we work our way through these issues. (Jacek Smolicki)Exactly and that we've been talking a lot about hope. We've been talking a lot about how this openness is almost inherently good. I have that feeling. People talk about if we open up our listening and if we invite other perspectives, then we are doing something good. But I think that opening comes with certain responsibilities too, right? I like to think of it in a way that the more open we become to those different perspectives, the more troubled, actually, we should become more concerned rather than content and calm, so there's this disruptive aspect to listening that Hildegard Westerkamp has been writing about, but as we open ourselves, as we include other perspectives, we at the same time disrupted something, right? That we at the same time should be calling ourselves to action and becoming more responsible. So, there's some kind of an obligation I think that should follow that act of opening and deepening our listening. (Claude Schryer)I agree. Thank you for this moment. We will listen again.*This episode with artist Jacek Smolicki was recorded on Friday March 24th, 2023 at 8.44 am at the Atlantic Center for the Arts in New Smyrna Beach, Florida. It's a soundwalk about soundwalking but also about the role of acoustic ecology in the ecological crisis. After completing our first 5 minute conversation (e113 part 1) we heard a passing train and continued our conversation, which is this episode (part 2).I encourage listeners to do your own soundwalks. There are many guides and methods. One of my favorites is Soundwalking by Hildegard Westerkamp but also Jacek's new book Soundwalking through space, time and technologies.I am grateful and accountable to the earth and the human labour that provided me with the privilege of producing this episode. (including all the toxic materials and extractive processes behind the computers, recorders, transportation and infrastructure that make this podcast possible).My gesture of reciprocity for this episode is to the  Children and Youth Artists' Grief Deck! Artists' Literacies Institute.*Jacek Smolicki (born during martial law in Kraków) is a cross-disciplinary artist, designer, researcher and educator. His work brings temporal, existential and critical dimensions to listening, recording and archiving practices and technologies in diverse contexts.Besides working with historical archives, media, and heritage, Smolicki develops other modes of sensing, recording, and mediating stories and signals from specific sites, scales, and temporalities. His work is manifested through soundwalks, soundscape compositions, diverse forms of writing, site-responsive performances, experimental para-archives, and audio-visual installations.He has performed, published, and exhibited internationally (e.g. In-Sonora Madrid, Moscow International Biennale for Young Art, AudioArt Kraków, Ars Electronica, Linz, and Historical Museum of Bosnia and Herzegovina, Sarajevo). His broad scope of site-responsive artistic and research work includes projects concerned with the soundscapes of the Swedish Arctic Circle, the Canadian Pacific Coast, the world's tallest wooden radio mast in Gliwice, the UFO testimonies from the Archive for the Unexplained in Sweden, the Jewish Ghetto in Kraków, the former sites of the Yugoslav Wars, Madrid's busking culture, and Alfred Nobel's factory complex in Stockholm, among many other places.In 2017 he completed his PhD in Media and Communications from the School of Arts and Communication at Malmö University where he was a member of Living Archives, a research project funded by the Swedish Research Council.Between 2020-2023 Smolicki pursues an international postdoctorate funded by the Swedish Research Council. Located at Linköping University in Sweden, Simon Fraser University in Vancouver, Canada, and Harvard, USA, his research explores the history and prospects of field recording and soundwalking practices from the perspective of arts, environmental humanities, and philosophy of technology.In 2022/2023 he is a Fulbright Visiting Scholar at Harvard.He is also an associate scholar at the Informatics and Media Hub for Digital Existence at Uppsala University. From January 2020 he is a member of BioMe, a research project that investigates ethical implications of AI technologies on everyday life realms. Smolicki explores sonic capture cultures and the impact of AI technologies on human and other-than-human voices.He is a co-founder of Walking Festival of Sound, a transdisciplinary and nomadic event exploring the critical and reflective role of walking through and listening to our everyday surroundings.Since 2008 Smolicki has been working on On-Going Project, a systematic experimentation with various recording techniques and technologies leading to a multifaceted para-archive of contemporary everyday life, culture, and environment. The On-Going Project includes Minuting, a record of public soundscapes performed daily ever since July 2010, for which he received the main prize at the Society for Artistic Research conference in 2022.For info see https://www.smolicki.com/index.html. *END NOTES FOR ALL EPISODESHere is a link for more information on season 5. Please note that, in parallel with the production of the conscient podcast and it's francophone counterpart, balado conscient, I publish a Substack newsletter called ‘a calm presence' which are 'short, practical essays for those frightened by the ecological crisis'. To subscribe (free of charge) see https://acalmpresence.substack.com. You'll also find a podcast version of each a calm presence posting on Substack or one your favorite podcast player.Also. please note that a complete transcript of conscient podcast and balado conscient episodes from season 1 to 4 is available on the web version of this site (not available on podcast apps) here: https://conscient-podcast.simplecast.com/episodes.Your feedback is always welcome at claude@conscient.ca and/or on conscient podcast social media: Facebook, X, Instagram or Linkedin. I am grateful and accountable to the earth and the human labour that provided me with the privilege of producing this podcast, including the toxic materials and extractive processes behind the computers, recorders, transportation systems and infrastructure that made this production possible. Claude SchryerLatest update on April 2, 2024

Diné pianist and scholar Renata Yazzie and Karuk baroque violist and ethnomusicologist Breana McCullough discuss ways in which to bring Indigenous perspectives into the interpretation of art music and pedagogy, using Dylan Robinson's book Hungry Listening as a starting point.

Hunger, the third episode of the series Ages of Receivership: On Generous Listening, is based on an online conversation by xwélmexw (Stó:lō/Skwah) artist, curator, writer and Canada Research Chair in Indigenous Arts at Queen's University Dylan Robinson with Quinn Latimer. Dylan Robinson's work spans the areas of Indigenous sound studies and public art, and takes various forms, offering him a space to integrate the sonic, visual, poetic, and material that are inseparable in Stó:lō culture. The podcast series Ages of Receivership: On Generous Listening emerges from the Spring 2022 Master Symposium, at the Institute Art Gender Nature HGK FHNW, moderated by Chus Martínez and Quinn Latimer, in collaboration with Vuslat Foundation.

Hunger, the third episode of the series Ages of Receivership: On Generous Listening, is based on an online conversation by xwélmexw (Stó:lō/Skwah) artist, curator, writer and Canada Research Chair in Indigenous Arts at Queen's University Dylan Robinson with Quinn Latimer. Dylan Robinson's work spans the areas of Indigenous sound studies and public art, and takes various forms, offering him a space to integrate the sonic, visual, poetic, and material that are inseparable in Stó:lō culture. The podcast series Ages of Receivership: On Generous Listening emerges from the Spring 2022 Master Symposium, at the Institute Art Gender Nature HGK FHNW, moderated by Chus Martínez and Quinn Latimer, in collaboration with Vuslat Foundation.

In this final episode of Season 4 two graduate students, Hannah Hunter and Bailey Hilgren, chat with Claudia about some of the core themes and tensions to emerge from the season. This includes a focus on sound methodologies, such as issues with how we collect animal sounds to how (or even indeed whether) there is something special about sound in trying to understand the lives of animals.    Date Recorded: 2 May 2022 Bailey Hilgren is a musicologist and sound studies scholar about to begin a PhD in ethnomusicology at New York University. Her most recent research project traced environmentalists' construction of a wilderness area in northern Minnesota as a primarily silent place, an idea and legal practice that has undermined non-human animal agency and limited Ojibwe sovereignty in related but distinct ways. She holds master's degrees in Environmental Studies from the University of Oregon and Historical Musicology from Florida State University, and she completed undergraduate studies in biology and music performance from Gustavus Adolphus College.  Hannah Hunter is a PhD Candidate at the Sonic Arts of Place Laboratory at Queen's University. Her research explores the intersections of animals, sounds, and extinction through the case study of the Ivory-billed Woodpecker. Hannah is particularly interested in how we can build relationships with distant and lost beings through sound, and how sound may be a potent force for representing and challenging the sixth mass extinction. Connect with Hannah via email (hannah.hunter@queensu.ca) or on Twitter (@HannahfHunter)  Featured: Animal Musicalities: Birds, Beasts, and Evolutionary Listening by Rachel Mundy; Hungry Listening: Resonant Theory for Indigenous Sound Studies by Dylan Robinson; The Audible Past: Cultural Origins of Sound Reproduction by Jonathan Sterne; Introduction to Special Issue Ethics in Multispecies Research by Lauren van Patter and Heather Rosenfeld; Audible Infrastructures: Music, Sound, Media edited by Kyle Devine and Alexandrine Boudreault-Fournier; Hope in the Dark by Rebecca Solnit. Thank you to A.P.P.L.E for sponsoring this podcast; the Sonic Arts Studio and the Sonic Arts of Place Laboratory for sponsoring this season; Gordon Clarke (Instagram: @_con_sol_) for the bed music, Jeremy John for the logo, and Hannah Hunter for the Animal Highlight. Support the show via Patreon.  

Episode 209: On this episode, Diversity Dialogue: CUB Edition Podcast host, Jacob Monastra, interview the Class of 2022 Leaders of the student organization Black Awareness Society and Education, or better known as B.A.S.E.  These gentlemen shared with our listeners their unique perspectives on Diversity & Inclusion; why they view diversity like a mosaic; how a push to attend a BASE meeting quickly became a supportive community; how they have navigated the thin line of support vs. stereotypes; and giving advice to their fellow Cubs on embracing diversity.

How to think about the contradictory figure of R Murray Schafer? A renegade scholar who used sound technology to create an entirely new field of study, even as he devalued the very tools of its trade. A gifted composer who claimed a sincere appreciation for indigenous cultures, yet one who, perhaps, could only love them on his own terms, only as they fit into his sweeping vision for Canadian music. An erudite reader with a deep knowledge of world cultures, who nevertheless dismissed Canada's most multicultural areas as less than truly Canadian. And a man, who despite a bomb-throwing persona on the page, is described by those who knew him as a kind and generous person. Today we speak to Jonathan Sterne, Mitchell Akiyama, and Hildegard Westerkamp to learn the critiques and contradictions of Schafer. Perhaps the greatest testament to his lasting legacy is the fact that we aren't done arguing with him. Works discussed in this episode:  Jonathan Sterne's first book, The Audible Past, includes critiques of Schafer's work, especially his concept of schizophonia. His chapter “Soundscape, Landscape, Escape” (PDF, in the edited volume Soundscapes of the Urban Past) traces the intellectual and audiophile histories of Schafer's term soundscape.   Listen, a short film on Schafer directed by David New, includes Shafer's claim that recorded sounds are not “real sound.” Hildegard Westerkamp's Kits Beach Sound Walk presents a subtler way of thinking about “schizophonic” sounds. Her chapter "The Disruptive Nature of Listening: Today, Yesterday, Tomorrow" (in the edited volume Sound Media Ecology) reexamines the World Soundscape Project through the political lenses of the 1970s and today.    An episode of the CBC radio program “Soundscapes of Canada” is available at the Canadian Music Centre's music library.  Rafael de Oliveira, Patrícia Lima, and Alexsander Duarte‘s interview with Schafer in Corfu, Greece is available on YouTube.   Mitchell Akiyama's critique of the World Soundscape Project appears in “Unsettling the World Soundscape Project: Soundscapes of Canada and the Politics of Self-Recognition” (on the sound studies blog Sounding Out) and in his chapter “Nothing Connects Us but Imagined Sound” (in the edited volume Sound, Music, Ecology).  The program notes (PDF) to Schafer's North/White contain his dismissal of urban Canadians (page 43). Dylan Robinson's book Hungry Listening opens with Schafer's insulting words about “Eskimo music” and contains a critique of the way Schafer appropriates indigenous music to create his “Canadian” music.   The Vancouver Chamber Choir shares this performance of Schafer's “Miniwanka” complete with a side scrolling presentation of the graphic score.  Today's music was by R. Murray Schafer, Vireo, and Blue the Fifth.

In this episode, I'm joined by Dr. Ryan Shuvera to discuss Stó:lō writer, Dylan Robinson's writing on "Hungry Listening." While neither Ryan nor I are equipped to fully comprehend nor extrapolate on the significance of this term, we try to provide a basic introduction to the situation it is meant to describe: colonial listening experiences.If you can contribute, this is just one of many organizations working to help Indigenous communities in Canada: https://truenorthaid.ca/about/You can follow/contact Ryan with these links:Twitter: @ryebread891 E-mail: rshuvera@uwo.ca

Episode 54 - Unions and Unsustainable IdeologyThe Client, New O'Neal Commercial and Industrial Hyperdynamics and Lotion Innovations, requests assistance with unionisation issues and general employee loyalty issues.Management Consultants' advice: recontextualise definition of terms; unions are stupid; learn to love the boot; unions eat your legs; hats of nitiation; unions give you wrinkles; eat the boot; initiate ‘funchat'; hold ‘funchat’ in the backup airlock.Content Warning for:Emotional AbuseBullying / TauntingAlcoholism & alcohol consumptionDiscussions of worker oppressionMentions of: mild innuendo, violence, mass mortality, death & death threats, cannibalism (implied), blood, guns, existential crisis.Transcript: https://cutt.ly/vh0IDziSpecial thanks to nero for this episode's Brief Submission and this week's Patrons: Dakota Hardy, Julie Forsberg, Haven, Michael Pankowski, glyphsinateacup, Grace Moraca, Felicity, Alex Quitevis, Crystal Hoover, Dylan Robinson, Andrew Jones, Timb58, Griffin Irradiatedsnakes, Fearmonger, Lina Biryukov, Sara M Dozier, Aft, R.T. North, Klara, Lee!, Adam Salem, Stephanie Hedge, Dmitri Molotov, Tucker Rossman, belated, jonathan simps, Riley Lulich, Lily N, Lucy Snow, Carolina Orihuela, Genia ZC, Cyd Troupe, Angusbef, Vanessa Chang, String_and_bone, steve martin, Ferris the Wheel, Ariel Murawski, peony foxburr, Ariel Fisher, Mikmed13, Mary Angela Rowe, ourdivineashes, Natasha Kavina, Caroline, MorteLise, Elisar Haydar, Alexandra Davies, Maddie Phelps, Anne O'Connor.If you'd like to join them, be sure to visit www.patreon.com/rustyquill.Created by Tim Meredith and Ben MeredithProduced by Katie SeatonExecutive Producer: Alexander J NewallPerformances:I.M.O.G.E.N: Imogen HarrisDavid 7: Ben MeredithTrexel Geistman: Tim MeredithEditing: Maddy SearleMusic: Samuel DF JonesArtwork: Anika KhanMastering: Jeffrey Nils GardnerFeatured SFX by 14GPanskaValaChristoffer, Inspector J, Mentors, geodylabs & previously credited artists via freesound.org. Original Foley by Maddy Searle.Check out our merchandise, available at https://www.redbubble.com/people/RustyQuill/shop and https://www.teepublic.com/stores/rusty-quill.Subscribe using your podcast software of choice or by visiting www.rustyquill.com/subscribe and be sure to rate and review us online; it really helps us spread across the galaxy.Join our community:WEBSITE: www.rustyquill.comFACEBOOK: www.facebook.com/therustyquill/TWITTER: @therustyquillREDDIT: www.reddit.com/r/RustyQuill/DISCORD: https://discord.gg/KckTv8yEMAIL: mail@rustyquill.comStellar Firma is a podcast distributed by Rusty Quill Ltd. and Licensed under a Creative Commons Attribution Non-Commercial Sharealike 4.0 International Licence. See acast.com/privacy for privacy and opt-out information.

In todays episode of the Inspire Podcast, Bart interviews Renae Morriseau. Renae's journey has been in working creatively with Indigenous people. She's a writer, theatre director & musician who helps people find their voice through effective storytelling. Here are some moments from the conversation: How did you get to do what you do? -04:23.2 Agusta Buel -05:08.1 Phil Fontane's experience -05:29.2 What was it about Phil's story? -06:33.4 Storytelling to decolonize -08:28.2 Truth and reconciliation commission -11:59.4 Resilience art -12:12.4 Downtown east side of Vancouver -12:47.7 Self care -13:21.3 Reconciling with their own families -14:31.9 What's your approach to working with people on storytelling -16:18.8 Collective stories -21:33.0 Growing global awareness of systemic racism -24:15.1 How do non-indigenous people listen? -25:18.6 Hungry listening = Dylan Robinson -25:58.6 Decolonize our listening -26:16.4 How do you open up to listening -30:48.2 Difficulties in connecting with stories that challenge us -31:25.5 Not knowing what to say is the greatest gift to someone -32:03.1 Silence can be OK -32:23.3 Align mind, heart, gut -33:34.5 Resources? where to go from here? -34:37.0 Renae's Work: THEATRE -Here's a project called, Home, Homelessness & the Culture In-Between. There is a 5 minute video on this link http://urbanink.ca/sro/ -This is a play she helped to write call Weaving Reconciliation: Our Way. This is about ‘reconciliation' within Indigenous communities as a family mends their relationship back together because of the impact of Residential School. http://weaving-reconciliation-our-way.ca DIRECTING PROFESSIONAL THEATRE -This is a play White Noise by Taran Kootenayhoo that she will be directing for its Vancouver premiere at the firehall theatre. Here is a little write-up about it. https://www.newwestrecord.ca/entertainment/this-new-west-theatre-production-explores-internalized-racism-1.23630503 HER MUSIC with M'GIRL -Here is an article written about M'Girl Music - A group of Indigenous Women singing hand-drum songs. What's unique about what they do is that they harmonize to their traditional Cree, Saulteaux, Anishnaabe songs. https://www.straight.com/music/1315931/mgirl-infuses-indigenous-themes-western-vocal-harmonies DIRECTING A TELEVISION SERIES -And finally her film work, she directed 6 episodes of the 12 created for the 3rd Season of Quest Our West - for APTN. This will come out this fall. This link is about Season 1 and 2. https://www.aptn.ca/questoutwest/

Case ########-24An examination of hive mentality.Recorded by the Archivist in situ.Content warnings:Insects & infestation (inc SFX)ClaustrophobiaAnxiety / Panic / Pleading Pain (inc SFX)TrypophobiaNon-consensual supernatural actionsMentions: Blood, body horror, crushing, loss, futility/inconsequenceThanks to this week's Patrons: Dakota Hardy, Julie Forsberg, Haven, Michael Pankowski, glyphsinateacup, Grace Moraca, Felicity, Alex Quitevis, Crystal Hoover, Dylan Robinson, Andrew Jones, Timb58, Griffin Irradiatedsnakes, Fearmonger, Lina Biryukov, Sara M Dozier, Aft, R.T. North, Klara, Lee!, Adam Salem, Stephanie Hedge, Dmitri Molotov, Tucker Rossman, belated, jonathan simps, Riley Lulich, Lily N, Lucy Snow, Carolina Orihuela, Genia ZC, Cyd Troupe, Angusbef, Vanessa Chang, String_and_bone, steve martin, Ferris the Wheel, Ariel Murawski, peony foxburr, Ariel Fisher, Mikmed13, Mary Angela Rowe, ourdivineashes, Natasha Kavina, Caroline, MorteLise, Elisar Haydar, Alexandra Davies, Maddie Phelps, Anne O'ConnorIf you'd like to join them visit www.patreon.com/rustyquillEdited this week by Nico Vettese, Elizabeth Moffatt, Maddy Searle, Brock Winstead & Alexander J NewallWritten by Jonathan Sims and directed by Alexander J NewallProduced by Lowri Ann DaviesPerformances:- "Martin Blackwood" - Alexander J. Newall- "The Archivist" - Jonathan Sims- "Jordan Kennedy" - Tim LedsamSound effects this week by szczur_banshee, Manuel Calurano, dheming, dav0r, khenshom, SilentStrikeZ, daboy291, leonelmail, FocusBay, ABouch, NeoSpica, oscaraudiogeek, ABouch, lzmraul, _stubb, jorickhoofd, vckhaze, burbujafilms, jorickhoofd, bevibeldesign, Eelke, sophiehall3535, jacksonacademyashmore, Pogotron & previously credited artists via freesound.orgListen to The White Vault wherever you listen to your podcasts, or visit thewhitevault.com for more information.Check out our merchandise at https://www.redbubble.com/people/rustyquill/collections/708982-the-magnus-archives-s1You can subscribe to this podcast using your podcast software of choice, or by visiting www.rustyquill.com/subscribePlease rate and review on your software of choice, it really helps us to spread the podcast to new listeners, so share the fear.Join our community:WEBSITE: rustyquill.comFACEBOOK: facebook.com/therustyquillTWITTER: @therustyquillREDDIT: reddit.com/r/RustyQuillDISCORD: https://discord.gg/KckTv8yEMAIL: mail@rustyquill.comThe Magnus Archives is a podcast distributed by Rusty Quill Ltd. and licensed under a Creative Commons Attribution Non-Commercial Sharealike 4.0... See acast.com/privacy for privacy and opt-out information.

Join Alex, Helen, Bryn, Lydia and Ben as they navigate difficult arrangements before taking flight.This week Hamid outfits the kobolds, Azu's got ALL the marbles, Cel shows off their model kit, & Zolf takes up the new mantle of chief mediator.Content Notes:- racism / biological essentialism- depression- arguments - recreational drug useThanks to this week's Patrons:Dakota Hardy, Julie Forsberg, Haven, Michael Pankowski, glyphsinateacup, Grace Moraca, Felicity, Alex Quitevis, Crystal Hoover, Dylan Robinson, Andrew Jones, Timb58, Griffin Irradiatedsnakes, Fearmonger, Lina Biryukov, Sara M Dozier, Aft, R.T. North, Klara, Lee!, Adam Salem, Stephanie Hedge, Dmitri Molotov, Tucker Rossman, belated, jonathan simps, Riley Lulich, Lily N, Lucy Snow, Carolina Orihuela, Genia ZC, Cyd Troupe, Angusbef, Vanessa Chang, String_and_bone, steve martin, Ferris the Wheel, Ariel Murawski, peony foxburr, Ariel Fisher, Mikmed13, Mary Angela Rowe, ourdivineashes, Natasha Kavina, Caroline, MorteLise, Elisar Haydar, Alexandra Davies, Maddie Phelps, Anne O'ConnorIf you'd like to join them, visit www.patreon.com/rustyquill.Editing this week by Lowri Ann Davies, Tessa Vroom & Alexander J Newall SFX this week by Halleck, ReWired, JoelAudio, Anakronizm, jodybruchon and previously credited artists via Freesound.org As always, today’s game system is available for free at d20pfsrd.comCheck out our merchandise available at https://www.redbubble.com/people/RustyQuill/shopJoin our community:WEBSITE: rustyquill.comFACEBOOK: facebook.com/therustyquillTWITTER: @therustyquillREDDIT: reddit.com/r/RustyQuillDISCORD: https://discord.gg/KckTv8yEMAIL: mail@rustyquill.comRusty Quill Gaming is a podcast distributed by Rusty Quill Ltd. and licensed under a Creative Commons Attribution Non-Commercial Share alike 4.0 International Licence. For information regarding your data privacy, visit acast.com/privacy See acast.com/privacy for privacy and opt-out information.

Yan Lianke is one of China's most influential living writers. His often-satirical works have earned him an international readership. He has been touted for the Nobel Prize in Literature. And yet, most of Yan's books are effectively (if not formally) banned in China. Ben brings together three previous guests (Tricia Baldwin, Elizabeth Goodyear-Grant and Daniel Woolf) to discuss the rise of China, the absurdity of modern life, and what government power will look like in the future. Their point of departure is a 2018 profile of Yan Lianke in The New Yorker magazine. Note: you don't need to read anything before listening to the conversation; the below piece is a starting point only. Read the article in The New Yorker by Jiayang Fan. Read the blog post for this episode. About Yan Lianke Yan Lianke has secured his place as contemporary China’s most essential and daring novelist, “with his superlative gifts for storytelling and penetrating eye for truth” (New York Times Book Review). His newest novel, The Day the Sun Died—winner of the Dream of the Red Chamber Award, one of the most prestigious honours for Chinese-language novels—is a haunting story of a town caught in a waking nightmare. Yan was born in an impoverished region of Song County, Henan Province in 1958. His parents, illiterate farmers who lacked the means to send him to university, encouraged him to enlist in the army, where he rose in the ranks to become a propaganda writer. Upon returning to civilian life, Yan embarked on a career as a novelist. Over the last 30 years, he has produced an extensive body of work that ranges from novels, novellas and short fiction to essays and criticism. Although he has had two of his novels banned in China and was, for a period of three years, prohibited from obtaining a passport or travelling abroad, Yan continues to speak honestly about the impact that government censorship—and self-censorship—have had on contemporary Chinese writers. His full-length novels include: The Dream of Ding Village (丁庄梦, Ding Zhuang Meng), a tale of the blood trade and subsequent AIDS epidemic in a rural Henan village; The Joy of Living (Alt title: The Living, 受活, Shou Huo), a sweeping tale of the lives of disabled rural villagers from the Chinese Communist revolution through the years of reform and opening; The Sunlit Years (日光流年, Riguang Liunian); Solidity of Water (also called Hard as Water, 坚硬如水, Jianying Ru Shui) and Serve the People (为人民服务, Wei Renmin Fuwu), which was banned in China and later translated into English, French and Japanese. He has published ten collections of novellas and short stories: among them, the critically acclaimed Days, Months, Years (年月日, Nian Yue Ri), Song of Balou (耙耧天歌, Balou Tiange) and a five-volume set of his collected works. He is a member of the Chinese Writers’ Association and the recipient of numerous literary awards, including the first and second Lu Xun Literary Prizes and the Lao She Award for literary excellence, awarded in recognition of his novel The Joy of Living (受活, Shou Huo), considered by many to be his master work. Yan is also a winner of the Franz Kafka Prize.   About the Guests Tricia Baldwin Listen to Ben's previous podcast conversation with Tricia (Episode 12 on The Role the Arts Play) Tricia Baldwin became the Director of the Isabel Bader Centre for the Performing Arts (‘the Isabel’) in December 2014, and works with a tremendously talented team at the Isabel. Tricia is responsible for its programming featuring top diverse emerging and established artists, education, student and community engagement resulting in significant increase in audience participation, socially engaged art, and facilities management. She established the Isabel as an arts incubator for new works, the Ka’tarohkwi Festival of Indigenous Arts with curator Dylan Robinson, the Isabel Human Rights Arts Festival, and the Isabel Overton Bader Canadian Violin Competition. Tricia is the co-creator of Queen’s University’s new M.A. in Arts Leadership program with Queen’s Dan School of Drama and Music, and is the course developer and instructor of the program’s Contract Negotiations in the Arts graduate course. A champion of training the next generation of arts leaders, Tricia has been a mentor with the Canadian Heritage Talent to Lead Program and the Cultural Career Council of Ontario Mentor Program. Tricia recently served on the International Association of Venue Managers Association conference panel on arts management education. Prior to the Isabel, Tricia Baldwin was the Managing Director of Tafelmusik from 2000 to 2014. During this period, Tafelmusik doubled its operating revenues and increased its endowment seventeen fold. The orchestra undertook over 50 national and international tours, created 20 recordings and films that garnered significant industry awards and nominations that led to the launching of its recording label and digital concert hall, established artist training programs attracting pre-professional musicians from around the world, and undertook a successful $3M venue renovation. Tricia also headed up Tafelmusik’s expansion of venues within Toronto that contributed to the doubling of earned revenues and significant audience development. Prior to Tafelmusik, she was the Executive Director of Ballet British Columbia and General Manager of the Kingston Symphony. Tricia received her Bachelor of Music (University of Toronto) and her MBA (York University), and has continued her education with courses from Harvard Business School, University of Oxford School of Continuing Studies, the Harvard Kennedy School, and Boston University. Tricia Baldwin has been awarded the Canada Council for the Arts’ John Hobday Award in Arts Management, a scholarship to attend Harvard University’s Strategic Perspectives in Non-Profit Management program, First Prize for Student Philosophy Essay from the University of Oxford School of Continuing Studies, and the Queen’s Human Rights Initiative Award. As a volunteer, she currently serves on the Advisory Board of the York University Schulich School of Business Arts, Media, and Entertainment Management program, the City of Kingston Arts Advisory Board and Professional Development Working Group, and St. Lawrence College Music and Digital Media Program Advisory Committee. She has been a panel advisor/juror/assessor for the Canada Council for the Arts, Ontario Arts Council, Manitoba Arts Council, City of Toronto Cultural Services, City of Barrie Department of Culture, and the Department of Canadian Heritage. Learn more about Tricia. Elizabeth Goodyear-Grant Listen to Ben's previous podcast conversation with Elizabeth (Episode 37 on US Politics: Women, Polarization and the Media) Elizabeth Goodyear-Grant (Ph.D. McGill) is an Associate Professor in the Department of Political Studies at Queen’s University, and the Director of both the Queen’s Institute of Intergovernmental Relations (IIGR) as well as the Canadian Opinion Research Archive (CORA). Her research focuses on Canadian and comparative politics, with particular interests in electoral politics, voting behaviour, and public opinion; news media; and the political representation of women. She is the author of Gendered News: Media Coverage and Electoral Politics in Canada (Vancouver: UBC Press, 2013), which won the 2016 Pierre Savard Award from the International Council of Canadian Studies, and was one of three books shortlisted for the Canadian Political Science Association’s 2014 Donald Smiley Prize. In Gendered News, Goodyear-Grant presents compelling evidence that gender structures certain aspects of news coverage of candidates and politicians – not how much they’re covered, but certainly how they’re covered – and demonstrates that these differences can impact negatively on female candidates’ and leaders’ electoral prospects and political careers, contributing to the persistent under-representation of women at all levels of politics. Goodyear-Grant has also published work on attitudes toward democracy and political representation, attitudes toward the use of referenda, and so on, all part of a larger research agenda that concentrates on representation and political behaviour published in venues such as Political Behaviour, Politics & Gender, Electoral Studies, Commonwealth & Comparative Politics, and the Canadian Journal of Political Science. In the Department of Political Studies at Queen’s, Goodyear-Grant teaches courses on campaigns and elections; women, gender, and politics; Canadian politics more generally; and empirical methods. Learn more about Elizabeth Goodyear-Grant or follow her on Twitter (@eplusgg). Daniel Woolf Listen to Ben's previous podcast conversation with Daniel (Episode 10 on History and Jazz) Daniel Robert Woolf is the 20th Principal and Vice-Chancellor of Queen’s University, a role he stepped into on September 1, 2009. It wasn’t his first time on the campus, of course: Principal Woolf studied at Queen’s as an undergraduate in the late 1970s, graduating with a degree in history in 1980. After earning his doctorate at Oxford University (DPhil’83), Dr. Woolf returned to Queen’s in 1984 as a Social Sciences and Humanities Research Council (SSHRC) postdoctoral fellow in history. His teaching career took him from Queen’s to Bishop’s University, before he joined the history department at Dalhousie University in 1987. Seven years later, he became a full professor, then associate dean and later, the acting dean of Graduate Studies. In 1999, Dr. Woolf moved to McMaster University, where he held the role of dean of the Faculty of Humanities. He joined the University of Alberta as dean of Arts in 2002. Dr. Woolf, who is a Fellow of the Society of Antiquaries of London, the Royal Society of Canada and the Royal Historical Society, admits that learning he would become the principal of his alma mater initially inspired feelings of “shock, elation, and a little bit of fear,” and he continues to regard his role as both an honour and a challenge. A specialist in early modern British cultural history and the history of historical thought and writing, Dr. Woolf continues to teach at Queen’s on a part-time basis as a professor in the Department of History, and also pursues his own research and writing. He is the author or editor of a number of scholarly articles, monographs and books, including the five-volume Oxford History of Historical Writing (2011-2012) and a textbook on historiography entitled A Global History of History (Cambridge University Press, 2011), which has been translated into several languages. But Principal Woolf isn’t just about books (though he does have a growing collection of old and rare ones!) – he is also a fan of music (especially jazz), classic movies and is the father of three (one of whom is also a Queen’s graduate). Born in London, England, Dr. Woolf grew up in Winnipeg. A love of academia runs in his family: his mother taught English at university, his physician father was a member of a medical school faculty, and his uncle is a historian of modern Europe. Dr. Woolf, who began his second term as principal in 2014, is motivated by Queen’s students and by their dedication to making a difference in the world. While the university is a bigger place than it was when he was a student, it is also more research-intensive and has a more diverse student body. Since taking the helm, Dr. Woolf has built new connections with government, industry and institutions across Canada, led Queen’s through an extensive series of planning exercises, established the Principal’s Commission on Mental Health, and overseen the Initiative Campaign, the most ambitious fundraising campaign in Queen’s history. Principal Woolf’s term concludes on June 30, 2019.

Professor Dylan Robinson, Canada Research Chair in Indigenous Arts and co-Curator of the upcoming Soundings: An Exhibition in Five Parts joins us in studio to shed light and sound on this exciting new exhibition launching at the Agnes Etherington Art Centre at Queen’s University on January 17th.

Topic: Urban experiences of Indigenous folks, learning about who we are, away from where our ancestors are from. Overview: It is often through a complex web that urban Indigenous peoples understand and learn about their ancestors, a further level of difficulty is added when the place in which we are learning is so far removed Continue Reading

What role do the arts play in the Truth and Reconciliation Commission on Indian Residential Schools? I sat down with Dylan Robinson and Keavy Martin, the editors of the "Arts of Engagement" book to talk about the motivation behind the book, the intensity of the TRC events and the role arts play today in political action and healing. Music: http://www.purple-planet.com Shop handcrafted metal prints from Displate: https://bit.ly/2IC0TxU

What is the role of art and music in our society? Is art supposed to effect change or simply represent it after the fact? Is all good art subversive, and is all subversive art good? What does it mean for an arts organization to be responsible to its audience: give them what they want, or help them develop newer, deeper, unexpected tastes? How do you nurture art and artists who work on a cutting edge that is not always popular or immediately accessible, yet still keep it commercially viable? Ben chats with the award winning arts administrator, and Director of the Isabel Bader Centre for the Performing Arts in Kingston, Tricia Baldwin.  About the Guest Tricia Baldwin became the Director of the Isabel Bader Centre for the Performing Arts (‘the Isabel’) in December 2014, and works with a tremendously talented team at the Isabel. Tricia is responsible for its programming featuring top diverse emerging and established artists, education, student and community engagement resulting in significant increase in audience participation, socially engaged art, and facilities management. She established the Isabel as an arts incubator for new works, the Ka’tarohkwi Festival of Indigenous Arts with curator Dylan Robinson, the Isabel Human Rights Arts Festival, and the Isabel Overton Bader Canadian Violin Competition. Tricia is the co-creator of Queen’s University’s new M.A. in Arts Leadership program with Queen’s Dan School of Drama and Music, and is the course developer and instructor of the program’s Contract Negotiations in the Arts graduate course. A champion of training the next generation of arts leaders, Tricia has been a mentor with the Canadian Heritage Talent to Lead Program and the Cultural Career Council of Ontario Mentor Program. Tricia recently served on the International Association of Venue Managers Association conference panel on arts management education. Prior to the Isabel, Tricia Baldwin was the Managing Director of Tafelmusik from 2000 to 2014. During this period, Tafelmusik doubled its operating revenues and increased its endowment seventeen fold. The orchestra undertook over 50 national and international tours, created 20 recordings and films that garnered significant industry awards and nominations that led to the launching of its recording label and digital concert hall, established artist training programs attracting pre-professional musicians from around the world, and undertook a successful $3M venue renovation. Tricia also headed up Tafelmusik’s expansion of venues within Toronto that contributed to the doubling of earned revenues and significant audience development. Prior to Tafelmusik, she was the Executive Director of Ballet British Columbia and General Manager of the Kingston Symphony. Tricia received her Bachelor of Music (University of Toronto) and her MBA (York University), and has continued her education with courses from Harvard Business School, University of Oxford School of Continuing Studies, the Harvard Kennedy School, and Boston University. Tricia Baldwin has been awarded the Canada Council for the Arts’ John Hobday Award in Arts Management, a scholarship to attend Harvard University’s Strategic Perspectives in Non-Profit Management program, First Prize for Student Philosophy Essay from the University of Oxford School of Continuing Studies, and the Queen’s Human Rights Initiative Award. As a volunteer, she currently serves on the Advisory Board of the York University Schulich School of Business Arts, Media, and Entertainment Management program, the City of Kingston Arts Advisory Board and Professional Development Working Group, and St. Lawrence College Music and Digital Media Program Advisory Committee. She has been a panel advisor/juror/assessor for the Canada Council for the Arts, Ontario Arts Council, Manitoba Arts Council, City of Toronto Cultural Services, City of Barrie Department of Culture, and the Department of Canadian Heritage. Learn more about Tricia.

Just before they left on the Wilderness Canoe Expedition Semester, I sat down with Raife Bowman, Dylan Robinson and Jeremy Yates to talk about their recent hike across Quebec and New Brunswick on the International Appalachian Trail. They used their homemade pack baskets to do the hike, and had some adventures along the way. Listen […]

Rev. Allyson Dylan Robinson preached "The Men of Judges: The Benjamite Bachelors" on August 26, 2013 at Calvary Baptist Church in Washington, DC, where she served as Transitional Pastor. You can learn more about Allyson's ministry and advocacy here: http://allysonrobinson.com/.