Podcasts about haudenosaunee

In this episode, commercial litigator Dora Konomi sits down with The Honourable Justice Koehnen of the Superior Court of Justice in Toronto to peel back the layers of the self-represented litigant.Are your self-reps difficult or often caught in a complex system? This episode explores the modern trends driving this rise in self-reps—including the skyrocketing cost of legal services and the "illusion of knowledge" created by AI. We also emphasize the needs to be both an advocate for your client but also a court officer and how to maintain that balance. Best practices, practical tips, and some anecdotes. Whether you are dealing with a well-meaning but overwhelmed individual or a persistent vexatious litigant, this episode provides a roadmap for separating the wheat from the chaff while maintaining professional integrity.Justice M. Koehnen practised complex commercial litigation at McMillan LLP for 29 years before being appointed to the bench, during which he appeared before courts of all levels, securities commissions, and international arbitration tribunals. His practice led him to work with a wide variety of legal and social cultures, including those of China, Iran, and Nigeria. He was active in the International Bar Association, where he served as chair of the Litigation Committee. Justice Koehnen is the author of Oppression and Related Remedies, which has been cited frequently by courts throughout Canada, including the Supreme Court of Canada. In addition, he has contributed to various books dealing with director and officer liability, privilege, and arbitration.Justice Koehnen was born to immigrant parents and grew up in modest circumstances in Toronto. He was the first of his extended family to attend university, earning a B.A. and LL.B. from the University of Toronto and a diplôme d'études approfondies in international economic law from the Université Paris 1 (Panthéon-Sorbonne). Dora Konomi is a partner at Walker Law in Toronto. She is a dedicated litigator with a passion for delivering practical, client‐focused solutions in civil litigation. She has a particular interest in commercial litigation, including construction disputes, fraud, debt enforcement, and condominium law.Since being called to the Ontario Bar, Dora has gained significant experience advocating for clients in various disputes, including construction liens, shareholder issues, and fraud cases. She has represented clients across industries, from construction and financial institutions to condominium corporations, bringing her deep understanding of legal and business complexities to every case.Dora is also an award‐winning radio host and hosts a weekly radio show.Land AcknowledgementThe Advocates' Society acknowledges that our offices, located in Toronto, are on the customary and traditional lands of the Mississaugas of the Credit, the Haudenosaunee, the Anishinabek, the Huron-Wendat and now home to many First Nations, Inuit, and Metis peoples.  We acknowledge current treaty holders, the Mississaugas of the Credit and honour their long history of welcoming many nations to this territory.While The Advocates' Society is based in Toronto, we are a national organization with Directors and members located across Canada in the treaty and traditional territories of many Indigenous Peoples. We encourage our members to reflect upon their relationships with the Indigenous Peoples in these territories, and the history of the land on which they live and work.We acknowledge the devastating impacts of colonization, including the history of residential schools, for many Indigenous peoples, families, and communities and commit to fostering diversity, equity, and inclusiveness in an informed legal profession in Canada and within The Advocates' Society.

Power rarely announces itself as a plan. Here, it does. We dive into the Seven Mountains mandate with Matthew Boedy, tracing how Turning Point USA evolved from a campus brand into a nationwide movement designed to seize cultural institutions—education, government, religion, family, business, media, and entertainment. Instead of winning hearts one by one, the strategy aims to install a committed minority atop the systems that shape everyday life.We unpack the tactics: a tight messaging playbook that turns complex theology into viral lines, prosperity narratives that double as fundraising engines, and a pipeline that starts in high school chapters and extends into church networks. Bodie breaks down the budgets, donor ecosystems, and conference circuits that blend worship with political training, alongside the professor watch lists and school board campaigns that frame universities and the humanities as corrupting forces rather than civic goods.From our perspective, the doctrine of discovery offers a crucial lens: centuries ago, Christian power targeted Indigenous identity, family, and land to rewire society from the top down. The same drive to control institutions resurfaces now under a new banner. We connect these threads to the UK's Revolution 250 project and the overlooked influence of Haudenosaunee governance on democratic thought, arguing that honest history isn't a luxury—it's a civic defense.Where does this leave us? With a long game. Defending democracy means building majority movements grounded in free speech, pluralism, and resilient institutions. It means teaching democracy across disciplines, protecting spaces of inquiry, and telling fuller stories that expand our shared civic imagination. If you care about universities, local school boards, independent media, or the simple right to disagree in public without fear, this conversation offers tools and urgency in equal measure.If this resonated, subscribe, share it with a friend who cares about democracy, and leave a review to help more people find the show. Your voice helps strengthen the institutions we all depend on.Support the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

Peacewarts: Dept. of Living Roots - The Lie of Independence (Class 13) We deconstruct the myth of self-sufficiency. Through the "Cowboy Myth," the global standards of the ICAO, the industrial success of Mondragon, and the history of the Siege of Sarajevo (1992-1996), we learn why structural interdependence is more durable than isolation. Homework: Look up the Mondragon Corporation's list of products or the Haudenosaunee clans to see how they distribute roles. Write down one question about any of this episode's topics. If you don't have a question, write “no question.” Optional: Journal for five minutes. If you were a "Marlboro Man" in your own life, what would be the first thing to break if you got sick? Who would you have to call?   Learning Topics: The "Cowboy Myth" and its ecological/social impact; Logistical Entanglement: The ICAO flight standards; Mondragon (1956): Cooperative industrial interdependence; Haudenosaunee Great Law of Peace (c. 1142); Resilience vs. Isolation: Lessons from Sarajevo. Get the book Peace Stuff Enough: AvisKalfsbeek.com/peace-stuff-enough Join the Community / Get the Books: www.AvisKalfsbeek.com Podcast Music: Javier Peke Rodriguez “I am late, madame Curie” https://open.spotify.com/artist/3QuyqfXEKzrpUl6b12I3KW

A celebrated waterway can also be a wound. We open the Erie Canal's familiar legend and find the story most of us never learned: how a triumph of engineering cut a dam through Haudenosaunee homelands, accelerated dispossession, and rewrote law, faith, and landscape in its wake. With Haudenosaunee leaders and scholars, we move from a condensed Thanksgiving Address into original instructions about water, winds, and the seven generations ethic, then confront the doctrine of Christian discovery—from papal bulls to Johnson v. M'Intosh—still echoing through U.S. property law.Along the towpath, we trace the canal's hidden cargo: land speculation, conflicts of interest, alcohol and other “mind changers,” and the quiet burial of treaty promises like Canandaigua's “forever.” We connect those ruptures to the burned-over district, where new American religions—Latter-day Saints, Millerites, spiritualists, Shakers—flared as migrants grappled with dislocation and meaning. The canal didn't just move grain; it moved imaginations, laws, and borders, often at the expense of communities who had long practiced diplomacy through the Great Law of Peace and the Two Row Wampum's commitment to travel side by side without interference.We also spotlight the Skä·noñh—Great Law of Peace Center's work to flip the narrative on unceded Onondaga Nation territory, centering Indigenous values and living governance rather than artifacts. This is not nostalgia; it's a practical invitation to measure progress by future faces, to see water as kin, and to treat treaties as living commitments. Press play to rethink what the Erie Canal made—and unmade—and to imagine a path from commemoration to repair. If this conversation moved you, subscribe, share it with a friend, and leave a review so more listeners can find these stories.Support the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

This episode is part of a special five-part miniseries examining James Madison's role in the American Revolution and the founding of the United States. As part of Montpelier's commemoration of the 250th anniversary of American independence, this series is funded by a grant from the Virginia American Revolution 250 Commission, in partnership with Virginia Humanities.Dr. Katie Crawford Lackey sits down with historian Dr. Jim Ambuske to explore the complicated landscape of Revolutionary Virginia. Rather than a simple Patriots-versus-British narrative, the American Revolution was fundamentally a civil war that divided neighbors, families, and communities. Discover how religion, economics, and geography shaped whether Virginians supported independence or remained loyal to the Crown. Learn how enslaved people, indigenous nations, and women navigated this period of upheaval, making strategic choices amid profound danger and opportunity. From Scottish merchants in Norfolk to Madison's concerns about slave conspiracies, from the calculations of the Haudenosaunee to women asserting new political rights, this episode reveals the messy, perilous reality behind the founding.

During the summer of 1609, Samuel de Champlain attempted to form better relations and alliances with the local First Nations tribes including Wendat-Hurons, Algonquins, and Montagnais who lived in the area of the St. Lawrence River. These tribes sought Champlain's help in their war against the Haudenosaunee, also known as the Iroquois Confederacy, League or Five Nations. The founder of New France set off with his men to explore the Rivière des Iroquois—now known as the Richelieu River—and became the first known European to lay eyes on and map one of the continent’s majestic bodies of water, named Lake Champlain in his honor. E201. Check out the YouTube version of this episode at https://youtu.be/hEmGb4ubv-o which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Samuel de Champlain books available at https://amzn.to/40Ty6ck New France books available at https://amzn.to/3nXKYzy ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (Twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM LibriVox: Historical Tales by C. Morris, read by KalyndaSee omnystudio.com/listener for privacy information.

Peacewarts: Dept. of Living Roots - The Time It Takes (Class 7) We explore Slowness as a foundational strategy for peace. By contrasting the 500-year cycle of topsoil creation with the frantic pace of modern markets, we discuss how "Ecological Time" prevents extractive panic. We highlight the Iroquois Seventh Generation Principle as a masterclass in deliberate deceleration and long-term security. Homework: Look up the"Great Law of the Haudenosaunee" and find one other example of how they prioritized the long-term health of the community over short-term gain. Write down one questionabout any of this episode's topics. If you don't have a question, write “no question.” Optional:Journal for five minutes about a time you made a "fast" decision that caused harm, and a "slow" decision that created peace. What was the difference in your physical feeling during those two moments? Learning Topics: Ecological Time vs. Market Time (The 500-year topsoil rule); The Seventh Generation Principle of the Haudenosaunee; "Extractive Panic" as a driver of conflict; The psychology of speed and the amygdala's role in escalation; Deceleration as a restoration of empathy. Get the book Peace Stuff Enough: AvisKalfsbeek.com/peace-stuff-enough Join the Community / Get the Books: www.AvisKalfsbeek.com Podcast Music: Javier Peke Rodriguez “I am late, madame Curie” https://open.spotify.com/artist/3QuyqfXEKzrpUl6b12I3KW

As Native communities struggle with their autonomy, the symbol of the Haudenosaunee autonomy is the Two Row. But many of our communities struggle to stay on our path.

We trace how the Sullivan–Clinton campaign was conceived and executed as a land seizure against the Haudenosaunee, not a simple response to raids. We follow letters, orders, and deals that moved from neutrality to burning villages, then to surveys, the military tract, and the canal.• rewriting the Sullivan–Clinton narrative as a campaign for land• Dunmore's War as a template for destroying food and homes• Schuyler's ultimatum ending neutrality at German Flats• propaganda around the Cedars, Wyoming and Cherry Valley• Onondaga targeted despite seeking neutrality• Washington's confirmed orders to destroy corn and orchards• starvation at Niagara during the record winter of 1779–1780• surveyors following troops and the creation of the military tract• Schuyler's role in backroom claims and early canal planning• how the Erie Canal overlays dispossessed Haudenosaunee landsPlease check our website at podcast.doctrine of discovery.org for more informationIf you like this episode, review it on Apple, Spotify, or wherever you listen to podcastsSupport the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

A campfire changes the kind of conversation you can have. With scholar and wilderness guide Kimberly Carfore, we lean into that flame to ask why so much of Western faith and culture treats the earth—and women—as subordinate, and how we can reorient toward relationship in a century of fires, floods, and frayed trust. Kim's journey from Catholic roots to ecofeminist theology and back into the woods becomes a map for courage: teaching friction fire as a spiritual discipline, founding Wild Women to empower outdoor connection, and wrestling honestly with appropriation, reverence, and responsibility.We trace how dominionist readings of Genesis 1:28 fueled the Doctrine of Discovery, witch burnings, and modern domination systems, then pull forward correctives from multiple wells. Haudenosaunee wisdom reframes peace as right relationship with the natural world; cultural burning and Indigenous fire stewardship model care that prevents catastrophe. Ecofeminist thinkers like Val Plumwood expose the human superiority reflex, while theologians such as Sally McFague invite us to imagine the earth as the Body of God—and perhaps, as Kim suggests, as Mother—so power becomes care, not control.Along the way, we get practical and personal: breath as a plant-human exchange, ancestry as orientation rather than shame, climate impacts on marathon times as a tangible signal, and the way a simple fire-making practice can restore agency without conquest. If we're serious about climate solutions, we need more than technology; we need new theologies, renewed kinship, and places to gather, listen, and act together.Join us to rethink dominion, recover relationship, and tend the ember that connects us. Subscribe, share with a friend who loves big ideas by a warm fire, and leave a review to help others find the conversation. What image of the sacred would help you live differently tomorrow?Support the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

Jeannine Hill Fletcher, a theologian trained to interpret religious diversity, arrives at a white, Jesuit university and realizes something unsettling: you can't do justice work without confronting the white supremacy woven through Christian history, law, and institutional life. That realization sends us down a path that threads together the Doctrine of Discovery, Johnson v. M'Intosh, and the everyday ways theology became policy—on campus, in courts, and across stolen land.We talk with Jeannine Hill Fletcher about naming “the sin of white supremacy” before and after Charlottesville, and how her new work shifts from national narrative to institutional repair. The conversation moves from Maryland's Jesuit land grants and enslaved labor to 1656 Onondaga—where French Jesuits arrived with a deed—showing how papal bulls morphed into U.S. property law and public memory. Along the way, we lift up Haudenosaunee matrilineal governance as a living counter-order, and trace how patriarchy and boarding schools targeted grandmothers, kinship, language, and law. Wampum belts, not just Jesuit Relations, anchor an archive of sovereignty that refuses erasure.If repair is more than a press release, what does it actually ask of institutions? We get into rematriation initiatives, land transfers from Catholic women religious, revenue redirection, and curricula that center Indigenous sources. We press on the hard question of Christian supremacy's long arc—how a Christendom mindset powered both Catholic mission and Protestant nation-building—while looking for “otherwise” possibilities that history still holds: treaties imagining representation, Indigenous democracies shaping governance, and communities that never ceded who they are. Together, we consider what it would mean for institutions to confess, return, and relearn right relationship—with people, and with land, water, and air.Listen in and tell us what you think: What's one concrete step your institution should take toward real repair? If the conversation moves you, subscribe, leave a review, and invite someone into this work with you.Support the showView the transcript and show notes at podcast.doctrineofdiscovery.org. Learn more about the Doctrine of Discovery on our site DoctrineofDiscovery.org.

Welcome to the Plant-Based Canada Podcast! In today's episode, we're joined by Amy Ford to discuss sustainable food systems and planetary health in our hospitals and healthcare settings.Amy Ford is the Director of Planetary Health at Nourish Leadership. She is a self-proclaimed intentional synergy seeker, with a career focused in sustainable in-patient food services. She is energized by bringing mission-aligned groups together to spark change and remove roadblocks, in service of improved planetary health. With a decade of health care food leadership, she is intimately aware of the enabling factors for teams to achieve improved procurement values, community collaboration, waste reduction, and menus that are culturally mindful and low-carbon. Amy lives on land that has long existed in reciprocity with the Anishinaabek, Haudenosaunee and Lūnaapéewak people. She is always ready to create in the kitchen, and believes that good food will usher in wonderful, radical changes to our world.Nourish Leadership's Socials:Website: www.nourishleadership.caLinkedin: https://www.linkedin.com/company/nourishleadership/Instagram: @nourishleadBluesky: @nourishlead.bsky.social‬ Amy Ford's Socials:Linkedin: https://www.linkedin.com/in/amyjoyford/  ‪Plant-Based Canada's Socials:Instagram: @plantbasedcanadaorgFacebook: Plant-Based Canada, https://m.facebook.com/plantbasedcanadaorg/Website: https://www.plantbasedcanada.org/X: @PBC_orgBonus PromotionCheck out University of Guelph's online Plant-Based Nutrition Certificate. Each 4-week course will guide you through essential plant-based topics including nutritional benefits, disease prevention, and environmental impacts. You can also customize your learning with unique courses such as Plant-Based Diets for Athletes and Implementing a Plant-Based Diet at Home. As the first university-level plant-based certificate in Canada, you'll explore current research, learn from leading industry experts, and join a community of like-minded people. Use our exclusive discount code PBC2026 to save 10% on all Plant-Based Nutrition Certificate courses. uoguel.ph/pbn.Thank you for tuning in! Make sure to subscribe to the Plant-Based Canada Podcast so you get notified when new episodes are published. This episode was hosted by Stephanie Nishi RD, PhD.Support the show

Transcript taken from SMGtheHouser.substack.com This week, a break from our work solving all the problems of small scale developers in rural America. Besides, our work relies on the success of tech entrepreneurs just as much as it does with municipalities, small business owners, manufacturers and advocates. So it's big tech and entertainment that's got my mind captured this time around. Ted Gioia's recent Substack on George Avakian's entrance into the teenage idol craze circa 1958 left me in my own stream of consciousness, reliving then to now and our slip into idiocracy with MAMLMs (modern advanced machine learning models). What's specifically got me frustrated is our consistent habit of giving up so much agency over tech and the enshitification that ensues. Is our society at large really ok with giving AI models a pass? If so, how did we get here? What began the slippery slope into permission for intellectual sludge which in our time might be on the precipice of being used to eliminate jobs, yours and mine, while further degrading the value of intellectual rigor? Capitalism is good at placing monetary value on a product or service. What it can't do, what it never could do, is place a value on quality. It can't critique, it can't consider, it can't make you look cool in front of your lover while you make an obscure reference. People like Thomas Jefferson, John Adams, Abigail Adams and Mercy Otis Warren understood plainly that the Revolutionary ideals that started it all, themselves bearing ideas as far afield from each other as those of John Locke, The Marquis de Condorset and the Haudenosaunee would not last unless the new country they helped launch waseducated. I'd like to believe they were really after a populace rooted in intellectual rigor.  People needed to be able to judge quality. They needed to agree on minimums of toleration while also being able to envision a future rooted in intellectual pursuit. They needed to think for themselves. So, we created the teenage idol. Not knocking you kiddos. I mean, it's adults who keep messing this stuff up. Alongside the creation of a new suburban landscape that launched an entire literary and cultural onslaught based on boredom and depression, came the desire to create cheap art. It was supposed, this would be most desirable to teenagers, fresh to market and flush with disposable income. An advantageous feature for record labels and book publishers was this stuff could be made on the cheap. Why deal with sophisticated adult performers and writers who believe in the artistic process, have 'standards' when you can sign kids with desperate parents. Hell, let's do away with A&R departments. Don't need those anymore. Stan Freberg saw it coming. It's quaint to hear, 'So long music parasite'. Surely, or so he thought, jazz would prevail over the trite. Here's his Payola Roll Blues: Right side of artistry. Wrong side of history. How does this relate to the here and now? Roughly speaking, we've had artists from the mid century to now insisting to us through their art to pay attention. Zappa's Joe of Joe's Garage fame ended up a cucumber living inside his head because, even as the record business debased his fantasy society, faschistic forces were tightening the screws on the public, a public willing to go along in the name of morality. Of cleanliness. We cut music and art programs for everyday America. We amped up the morality police running parallel with the desecration of industrial America. Manufacturing America. Working America. We gave each other permission in a two-parent-working-three-or-four-jobs-household to cut corners on quality of thought. We stopped going out. We stopped having the money… 'not enough time for that'. We stopped believing that our popular cultural pursuits should challenge our notions. Not enough time for that. This led to the next logical conclusion. Don't like being challenged by your college professor, just declare you're triggered and start convulsing on the floor. Let's face it, by the time we got ahold of the fact that suburbia can't pay for itself, and that we're really not sure what 'good' art or music is anymore, and that our kids are getting to college without having read a single novel, now AI is being sold to us as the next big thing, totally going to change the world, totally awesome BTW in totally vague terms. And likely , because it's all totally controlled by an elite who got pants-ed a thousand times in high school for being in the A/V club, is totally coming for your job while stealing your work content even as it can't totally do everything it's creators say it can totally do. Totally indeed. Totally needless. Totally worthless. We've gone from giving permission for lower quality art to giving permission for companies to 'aggregate' art, for free, in order to feed the AI beast. After all, it's just content, right? Why develop the largest opportunity for blanket licensing payments when you can steal writ large across the entire creative class economy? I'm reminded of what it was like as a teenage performing artist forty years ago. 'We can't pay but hey, it's a great opportunity for you to…. get your name out there.' Now the corporate state takes your very identity and converts it into profit. Most folks are too busy surviving to understand how bad this is, let alone understand how we got here. Because, after all, all those imaginary guitar notes, and other tasty thoughts, remain in the imagination of this imaginator. Watch your step, the white zone is for loading and unloading…..

In many cultures, stories passed down through the generations explain how the world got to be the way it is. The Haudenosaunee people of Northeastern North America have a story about how the star cluster known as the Pleiades came to be, told by Perry Ground, Turtle Clan member of the Onondaga Nation of the Haudenosaunee. Also, a Cherokee myth, told here by storyteller Diane Edgecomb, explains why pines, spruces and firs stay green year-round. She joins us to talk about the value of bringing old stories alive for people -- what she calls “living myth” – and how stories have accumulated around this time of year, the winter Solstice, when in the Northern Hemisphere the Sun stands still on the horizon for three short days and three long nights. And Diane Edgecomb performs the Greek myth “Ceyx and Alcyone” about the origin of Halcyon birds, also known as kingfishers, which the ancients noticed would appear during the “Halcyon Days” when the seas became calm, around the time of the winter Solstice. She also shares how stories can help illuminate why we take part in old traditions at this time of year such as putting up lights, decorating evergreens, and hanging mistletoe. Happy holidays from all of us at Living on Earth!  Learn more about your ad choices. Visit megaphone.fm/adchoices

Folk, Dubstep, Beats, Pop, Hip Hop, RnB, Indie, Rap, and Throat Singing from the musicians of the Ojibwe, Cree, Haudenosaunee, Lakota, Lil'wat, Anishanaabe, Mohawk, Inuk, Mi'kmaq, Cherokee and Tlingit Nations. Brought to you by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Tunes From Turtle Island⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pantheon Podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you like the music you hear, go out and buy/stream some of it. :) All these artists need your support. Tracks on this week's show are: Ethan Lyric - Waiting On You Gdubz - Enemies Yung Wunda - SKOOTIN' TwoLips - SELF-CHECKOUT Russell Wallace & Rosa John - It Aint Love Existence - All Nations Dem Rosé Boys & xGarrettG - Coast Jens Kleist - Zombie Shawnee Kish - Love Can Build A Bridge Jodie B - White Noise Mars Aspen - spilled milk T H R O N E - DO YOU GET IT Cherokee Social - Red Ferrari Vampire Duwop - Goo Goo Muck Mzshellz - Weekend Bounce Taboo & Jett Gomez & Nick Jr & Dora The Explorer - Mas Melodia remix Brad Henry - Creative Spirit PIQSIQ - Uiqqalaaq All songs on this podcast are owned by the artist(s) and are used for educational purposes only. All songs can be found for purchase or streaming wherever you get your great music. Please pick up these amazing tracks and support these artists. More info on the show ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Tune in for two special broadcasts of CREATIVES on WRFI an interview with Indigenous filmmaker Paige Bethmann on her new documentary 'Remaining Native'Zoë Van Nostrand interviews Paige Bethmann (Mohawk & Oneida) on her recent documentary Remaining Native which will be showing at Cinemapolis with a filmmaker talkback on December 7th at 2:30pm in collaboration with the Gayogo̱hó:nǫˀLearning Project. This screening of "Remaining Native" is made possible in full with funds from the New York State Council on the Arts, administered by the Community Arts Partnership of Tompkins County.Paige Bethmann is a Haudenosaunee from the Mohawk and Oneida communities, and has worked in non-fiction television for various digital and broadcast networks such as ESPN, PBS, Vox Media, Youtube Originals, USA, and NBC. She is a graduate of Ithaca College, with a bachelor's degree in Film, Television, and Radio from the Park School of Communications. Remaining Native is her first feature film.The interview explores Paige's role and identity as a storyteller in her community, and the responsibility she feels as a descendant of a boarding school survivor in telling the story of Ku and his relationship with his grandfather who ran away from his residential boarding school through the Nevada desert three separate times as a child. The interview explores the role of the sacred in the film, and Ku's athleticism as a teenage track star aiming to run at University of Oregon.Trigger Warning(s): The interview discusses the impact of residential boarding schools on Indigenous communitiesABOUT THE FILM'Remaining Native' a documentary told from the perspective of Ku Stevens (Yerington Paiute), a 17-year-old Native American runner, struggling to navigate his dream of becoming a collegiate athlete as the memory of his great-grandfather's escape from an Indian boarding school begins to connect past, present, and future.Learn more about the film at remainingnativedocumentary.comThis special interview with Paige Bethmann is scheduled to air on Monday December 1st from 5-6pm and on Saturday December 6th from 10-11am hosted by Zoë Van Nostrand. Tune in at 88.1 Ithaca, 89.7 Southern Finger Lakes, 91.9 Watkins Glen or stream from anywhere at WRFI.org/listen

In episode six of the Courage My Friends' season nine, we welcome impact strategist with Animikii, Indigenous Technology, Jeff Doctor, technology and human rights lawyer with Tekhnos Law and senior fellow with The Citizen Lab, Cynthia Khoo, senior researcher with the Canadian Centre for Policy Alternatives, Hadrian Mertins-Kirkwood.  We discuss Canada's accelerated approach to artificial intelligence and the mobilization of civil society groups against it, multiple impacts of largely unregulated AI on people, planet and democracy, Indigenous perspectives on data sovereignty and digital colonialism and the meaning of AI beyond the hype. Reflecting on the government's accelerated AI development, Mertins-Kirkwood says: "There's definitely a distinct moment that's happening right now. A particular hype cycle, a push to adopt this current iteration of 'artificial intelligence', whatever that means … The question is why are we doing it. The way that the federal government in particular talks about AI is frankly very ideological … We need to adopt it for its own sake, independent of what that actually means … We're just kind of rushing without having a clear sense of where we're going." On civil society's objection to the "national sprint" consultation on AI, Khoo says: "...As people who are familiar with this field and topic … we're kind of appalled … AI has spread through so many spheres of society, it's not just a tech issue anymore, it's a whatever issue you care about … This 30-day "sprint" with leading language and incredibly narrow scoping from our government, it's frankly embarrassing. And just shows they're not really taking seriously the … empirically demonstrated … harms of AI and what's really at stake for everyone across the country. '" On the subject of data sovereignty, Doctor says: "Every technology has politics, Every technology is a product of its time … And enter this current moment where this magic bean of AI, this bundle of excuses comes together, that, oh we have to extract more, we have to mine more, we have to use more energy. As an Indigenous person this is nothing new to me … Indigenous territories, lands and peoples as sacrifice zones … for the greater good or for national sovereignty … Who's national sovereignty?" About today's guests:  Jeff Doctor is a Cayuga Nation citizen from Six Nations of the Grand River Territory. As an Impact Strategist with Animikii, Jeff works with Indigenous Peoples across Turtle Island to develop web applications that support their self-determination and digital sovereignty. Jeff also volunteers with Protect the Tract: a Haudenosaunee grassroots project that promotes healthy land stewardship of the Haldimand Tract, and is an artist-in-residence at the University of Toronto as a member of the Akni:ho'gwa:s Artist Collective.Jeff has an MA in sociology and a decade of experience supporting Indigenous data sovereignty from the ground up. His focus is improving practical Indigenous data governance through advocacy, counter-mapping, and building appropriate, ethical software that helps Indigenous Peoples get their land, cash, and data back. Cynthia Khoo is a technology and human rights lawyer at Tekhnos Law, and a senior fellow at the Citizen Lab (University of Toronto). Previously, she was a senior associate at Georgetown Law's Center on Privacy & Technology in Washington, DC. Cynthia's legal practice, research, and expertise focuses on how the Internet and emerging technologies impact the human rights of historically marginalized groups, in particular their rights to privacy, equality, and freedom of expression. She holds a J.D. from the University of Victoria and LL.M. (Law and Technology) from the University of Ottawa, where she worked as junior counsel at and represented the Samuelson-Glushko Canadian Internet Policy and Public Interest Clinic (CIPPIC) as an intervener in cases before the Supreme Court of Canada. Hadrian Mertins-Kirkwood is a senior researcher with the Canadian Centre for Policy Alternatives, where he focuses on climate, artificial intelligence and economic policy. Read the OPEN LETTER to the Minister of Artificial Intelligence and Digital Innovation from civil society organizations and individuals opposing "National Sprint" consultation on AI strategy Individual and Organizations can sign onto the Open Letter, that has been re-opened for signatures, here. Transcript of this episode can be accessed at georgebrown.ca/TommyDouglasInstitute.  Image: Cynthia Khoo, Jeff Doctor, Hadrian Mertins-Kirkwood / Used with permission. Music: Ang Kahora. Lynne, Bjorn. Rights Purchased.  Intro Voices: Ashley Booth (Podcast Announcer); Bob Luker (Tommy)  Courage My Friends podcast organizing committee: Chandra Budhu, Ashley Booth, Resh Budhu.  Produced by: Resh Budhu, Tommy Douglas Institute and Breanne Doyle, rabble.ca.  Host: Resh Budhu. 

Tamara Jong joins Let's Talk Memoir for a conversation about growing up Jehovah's Witness, her mother's untimely passing, losing faith, disguising who we are, trying multiple approaches to a writing practice, navigating material that resists us, becoming vulnerable, the tenderness of losing, learning to trust ourselves, weaving in motherhood and mother figures in our work, finding community and home, spirituality without religion, when we feel comfortable enough to be ourselves, and her new memoir in essays Worldly Girls. Also in this episode: -learning to trust others -leaning into what works for us -feeling compelled to finish books   Books mentioned in this episode: Lit by Mary Karr How to Write an Autobiographical Novel by Alexander Chee Unquenchable Thirst by Mary Johnson    TAMARA JONG is a Tiohtià:ke (Montréal) born writer of Chinese and European ancestry. Her work has been published in the Humber Literary Review, Room Magazine, and The Fiddlehead, and has been both long and shortlisted for various creative non-fiction prizes. She is a graduate of The Writer's Studio at Simon Fraser University, and a former member of Room Magazine's collective. She currently lives and works on Treaty 3 territory, the occupied and ancestral lands of the Haudenosaunee, Anishinabewaki, Attiwonderonk, and Mississaugas of the Credit First Nation (Guelph, ON). Worldly Girls is her first book.   Connect with Tamara: Website: https://www.tamaraljong.com/ Instagram: https://www.instagram.com/bokchoygurl BlueSky: https://bsky.app/profile/bokchoygurltjong.bsky.social Twitter: @Bokchoygurl Book*hug's website: https://bookhugpress.ca/shop/author/tamara-jong/worldly-girls-by-tamara-jong/ Barnes and Noble: https://www.barnesandnoble.com/w/worldly-girls-tamara-jong/1146964224?ean=9781771669504 Also available on Amazon or ask for it at your local bookstore or your library   – Ronit's writing has appeared in The Atlantic, The Rumpus, The New York Times, Poets & Writers, The Iowa Review, Hippocampus, The Washington Post, Writer's Digest, American Literary Review, and elsewhere. Her memoir WHEN SHE COMES BACK about the loss of her mother to the guru Bhagwan Shree Rajneesh and their eventual reconciliation was named Finalist in the 2021 Housatonic Awards Awards, the 2021 Indie Excellence Awards, and was a 2021 Book Riot Best True Crime Book. Her short story collection HOME IS A MADE-UP PLACE won Hidden River Arts' 2020 Eludia Award and the 2023 Page Turner Awards for Short Stories.  She earned an MFA in Nonfiction Writing at Pacific University, is Creative Nonfiction Editor at The Citron Review, and teaches memoir through the University of Washington's Online Continuum Program and also independently. She launched Let's Talk Memoir in 2022, lives in Seattle with her family of people and dogs, and is at work on her next book. More about Ronit: https://ronitplank.com Subscribe to Ronit's Substack: https://substack.com/@ronitplank   Follow Ronit: https://www.instagram.com/ronitplank/ https://www.facebook.com/RonitPlank https://bsky.app/profile/ronitplank.bsky.social   Background photo credit: Photo by Patrick Tomasso on Unsplash Headshot photo credit: Sarah Anne Photography Theme music: Isaac Joel, Dead Moll's Fingers

On this episode of What's Next? we speak with Terry Abrams, curator at the Niagara History Center, about the often-overlooked consequences of the Erie Canal on the Haudenosaunee people. Abrams traces the history of dispossession that accompanied the canal's construction, beginning with the Treaty of Canandaigua in 1794, which affirmed Seneca territory, and the Treaty of Big Tree in 1797, which drastically reduced it. He also examines the environmental impact of the canal, including the spread of invasive species, and the cultural and economic adjustments Native communities were forced to make as the region transformed. Through his exhibit and public talks, Abrams invites audiences to reconsider a familiar chapter in American history and confront the deeper, more complex legacy of the Erie Canal.

Lacrosse didn't begin in prep-school hallways or elite East Coast programs; its roots sit firmly with the Haudenosaunee, the Indigenous creators of North America's oldest sport. As lacrosse returns to the Olympic stage for the first time in 75 years, the community that invented the game may once again be left on the sidelines. In this episode of Sportly, the host Kavitha Davidson dives into the powerful, often erased history of lacrosse, from a thousand-year-old ceremonial game to the packed 2015 World Indoor Lacrosse Championship on Haudenosaunee land. The episode revisits the rise of the Thompson Brothers, the dominance of box lacrosse, and the political battles that have kept Indigenous athletes from competing under their own flag. Now, with the introduction of Lacrosse Sixes and the 2028 LA Olympics on the horizon, a defining question emerges: Will the Olympics finally allow the Haudenosaunee Nationals to compete as a sovereign team? Featuring gripping storytelling, historical context, and the voices of players who have carried this game for generations, this episode explores not just a sport but a movement for recognition, sovereignty, and justice. Host: Kavitha A. Davison | Producer: Paroma Chakravarty I Executive Producer: Saadia Khan | Script Writer: Irene Bantigue & Kavitha Davidson |Sound Designer & Editor: Paroma Chakravarty I Research: Irene Bantigue & Paroma Chakravarty | Theme Music: Simon Hutchinson | Other Music: Epidemic Sound | Cover Art Graphic Designer: Sarah DiMichele Join us as we create new intellectual engagement for our audience. You can get more information at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://immigrantlypod.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Please share the love and leave us a review on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apple Podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to help more people find us!  Remember to subscribe to our Apple podcast ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠channel ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠for insightful podcasts.  You can reach the host, Kavitha, at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠kavitha@immigrantlypod.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow us on TikTok @immigrantly  Sportly IG @sportlypod Sportly is an Immigrantly Media Production For advertising inquiries, you can contact us at info@immigrantlypod.com Learn more about your ad choices. Visit megaphone.fm/adchoices

It's a special podcast here at Reckoning. Early American historians Dr. Liz Covart, Dr. Michael Hattem, and Dr. Craig Bruce Smith joined me to live stream Ken Burns' new series The American Revolution and answer questions from people around the world. It's kind of like a Director's Commentary, only if the director was actually four people with degrees in history. This was a blast.About our guest:Dr. Liz Covart is a historian of the American Revolution, and the creator and host of the award-winning podcast Ben Franklin's World.  In 2022, she co-founded Clio Digital Media, a 501(c)(3) nonprofit organization that uses digital media to foster better, more robust understandings of history. And in 2026, she will launch Scholar.DIY, a public benefit company that empowers scholars to transform their expertise into compelling digital stories— building trust, promoting media literacy, and strengthening democracy along the way.Dr. Michael Hattem is an American historian, with interests in early America, the American Revolution, and historical memory. He received his PhD in History at Yale University and has taught at The New School and Knox College. He is the author of The Memory of '76: The Revolution in American History (Yale University Press, 2024), which was a finalist for the 2025 George Washington Prize, and Past and Prologue: Politics and Memory in the American Revolution (Yale University Press, 2020). He is currently the Associate Director of the Yale-New Haven Teachers Institute.Hattem's work has been featured or mentioned in The New York Times, TIME magazine, The Smithsonian Magazine, the Washington Post, as well as many other mainstream media publications and outlets. He has served as a historical consultant or contributor for a number of projects and organizations, curated historical exhibitions, appeared in television documentaries, and authenticated and written catalogue essays for historical document auctions.Dr. Craig Bruce Smith  is a professor of history at National Defense University in the Joint Advanced Warfighting School (JAWS) in Norfolk, VA. He authored American Honor: The Creation of the Nation's Ideals during the Revolutionary Era, Securing Victory 1781-1783 (out soon), and co-authored George Washington's Lessons in Ethical Leadership. Smith earned his PhD in American history from Brandeis University. Previously, he was an associate professor of military history at the U.S. Army School of Advanced Military Studies (SAMS), an assistant professor of history, and the director of the history program at William Woods University, and he has taught at additional colleges, including Tufts University.He specializes in American Revolutionary and early American and military history, specifically focusing on George Washington, honor, ethics, war, the founders, transnational ideas, and national identity. In addition, he has broader interests in colonial America, the early republic, leadership, and early American cultural, intellectual, and political history. Smith was named a Jack Miller Center Scholar in 2025 and also serves as a member of their History Advisory Council. He is also the co-host of National Defense University's JAWbone podcast. 

In this NBN episode, host Hollay Ghadery speaks with author Tamara Jong about her memoir, Worldly Girls (Book*hug Press, 2025). Tamara Jong's powerful memoir documents the slow unravelling of her connection to her faith and the tragic history of her fractured family, shining a light into the dark corners of memory that have haunted her well into adulthood. With clear-eyed honesty and written in sparse yet searing prose, Jong collects the fragments of her unconventional childhood, with her busy schedule of Jehovah's Witness meetings, Bible study, and door-to-door ministering. She also details her emotionally distant father and alcoholic mother's tumultuous marriage, her deep yearnings to become a mother after the loss of her own, and her struggles with mental health. After corporate and spiritual burnout, and a suicide attempt at the age of thirty-two, Jong comes to understand that the strict religion she had long believed would protect her prevented her from pursuing her true sense of self. In a story that traverses a wide range of potent themes—including addiction, estrangement, grief, infertility, and forgiveness—the ultimate message of Worldly Girls is one of hope as Jong finds her own path to healing and belonging. About Tamara Jong:  TAMARA JONG is a Tiohtià:ke (Montréal) born writer of Chinese and European ancestry. Her work has been published in the Humber Literary Review, Room Magazine, and The Fiddlehead, and has been both long and shortlisted for various creative non-fiction prizes. She is a graduate of The Writer's Studio at Simon Fraser University, and a former member of Room Magazine's collective. She currently lives and works on Treaty 3 territory, the occupied and ancestral lands of the Haudenosaunee, Anishinabewaki, Attiwonderonk, and Mississaugas of the Credit First Nation (Guelph, ON). Worldly Girls is her first book. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this NBN episode, host Hollay Ghadery speaks with author Tamara Jong about her memoir, Worldly Girls (Book*hug Press, 2025). Tamara Jong's powerful memoir documents the slow unravelling of her connection to her faith and the tragic history of her fractured family, shining a light into the dark corners of memory that have haunted her well into adulthood. With clear-eyed honesty and written in sparse yet searing prose, Jong collects the fragments of her unconventional childhood, with her busy schedule of Jehovah's Witness meetings, Bible study, and door-to-door ministering. She also details her emotionally distant father and alcoholic mother's tumultuous marriage, her deep yearnings to become a mother after the loss of her own, and her struggles with mental health. After corporate and spiritual burnout, and a suicide attempt at the age of thirty-two, Jong comes to understand that the strict religion she had long believed would protect her prevented her from pursuing her true sense of self. In a story that traverses a wide range of potent themes—including addiction, estrangement, grief, infertility, and forgiveness—the ultimate message of Worldly Girls is one of hope as Jong finds her own path to healing and belonging. About Tamara Jong:  TAMARA JONG is a Tiohtià:ke (Montréal) born writer of Chinese and European ancestry. Her work has been published in the Humber Literary Review, Room Magazine, and The Fiddlehead, and has been both long and shortlisted for various creative non-fiction prizes. She is a graduate of The Writer's Studio at Simon Fraser University, and a former member of Room Magazine's collective. She currently lives and works on Treaty 3 territory, the occupied and ancestral lands of the Haudenosaunee, Anishinabewaki, Attiwonderonk, and Mississaugas of the Credit First Nation (Guelph, ON). Worldly Girls is her first book. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

The Father of New France, Samuel de Champlain, was a larger than life visionary adventurer who made a New World in Canada against extreme odds and challenges, but little is known of this secretive, mysterious, enigmatic Frenchman. During the summer of 1609, Champlain attempted to form better relations and alliances with the local First Nations tribes including Wendat-Hurons, Algonquins, and Montagnais who lived in the area of the St. Lawrence River. These tribes sought Champlain's help in their war against the Haudenosaunee, also known as the Iroquois Confederacy, League or Five Nations. The founder of New France set off with his men to explore the Rivière des Iroquois—now known as the Richelieu River—and became the first known European to lay eyes on and map one of the continent’s majestic bodies of water, named Lake Champlain in his honor. Check out the YouTube versions of this episode at: https://youtu.be/hEmGb4ubv-o https://youtu.be/NGwzgAK9aLM Champlain's Dream by D. Hackett Fischer available at https://amzn.to/3GGi8Kz Samuel de Champlain books available at https://amzn.to/40Ty6ck New France books available at https://amzn.to/3nXKYzy ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM AudioWorks: Champlain's Dream by D. Hackett Fischer, read by E. Herrmann (Simon & Schuster); LibriVox: Historical Tales by C. Morris, read by Kalynda. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Eli Enns On Indigenous Conservation and Bringing Balance Back Conservationist Eli Enns' voice exudes warmth, irony, and a nuanced historical awareness of what it is to live in Canada (from kanata, the Haudenosaunee word for “village”) and be Canadian today. This lively conversation, accented by personal stories from his West Coast Indigenous heritage, tackles the fine balance between rights, laws, and responsibilities when undertaking ethical stewardship of traditional lands and waters everywhere.By viewing all inhabitants of present-day Canada as treaty people, Eli highlights the eternal invitation within “Hishuk-ish Tsa-wak,” or the Nuu-chah-nulth phrase describing the oneness of all living and non-living things. He explains to co-hosts Kai Chan (professor and Canada Research Chair at UBC) and Maia O'Donnell (UBC graduate in soil science and producer of the Small Planet Heroes podcast) that rising together means coming to terms with colonial history. The notion of inheritance far exceeds the legacy of trauma; reconciliation is paved with both humility and resistance; and respecting nature entails multi-dimensional healing work for individuals as well as the collective.ISAAK OlamWe Rise Together: Achieving Pathway to Canada Target 1 through the creation of Indigenous Protected and Conserved Areas in the spirit and practice of reconciliation. Tla-O-Qui-Aht First NationFollow Eli on LinkedInListen to Eli on the Emerging Environments podcastAnnotated Transcript, with Links

After an intensive two-year adult immersion program, the number of fluent Spokane Salish language speakers nearly doubled. Some of those program graduates will be hired on as full-time language teaching staff as the tribe expands its language revitalization efforts. And the Yuchi Tribe in Oklahoma has established a unique partnership with an Australian Aboriginal nation to exchange ideas for revitalizing both of their endangered languages. We'll hear about these two recent success stories. We'll also hear about a five-part talk show, "Rematriated Voices", centered on Haudenosaunee culture and principles. The first episode airs on Indigenous Peoples Day on New York PBS affiliate WCNY. GUESTS Sulustu Barry Moses (Spokane Tribe of Indians), program manager for adult fluency training and executive director of the Spokane Language House Richard Grounds (Yuchi and Seminole), executive director of the Yuchi Language Project Michelle Schenandoah (Oneida), founder and executive lead of Rematriation

Episode 2, First Environment: Katsi Cook, a Mohawk midwife, activist, created the Woman is the First Environment Collaborative, a program that uplifts community-based projects and empowers Native women across generations. Robin Wall Kimmerer, a MacArthur Fellow and author of the New York Times best-seller Braiding Sweetgrass. The Rematriated Voices series brings together some of the most influential Indigenous voices of our time to share knowledge, values, and solutions urgently needed in a world grappling with division, ecological crisis, and social upheaval. Each episode highlights how Haudenosaunee principles, rooted in matrilineal culture, ecological balance, and collective responsibility, offer powerful frameworks for addressing issues such as democracy, land justice, food sovereignty, and the societal obligations to future generations. This is Episode 2. Image: From left: Michelle Schenandoah, host of Rematriated Voices and founder of Rematriation. Katsi Cook, a Mohawk midwife, activist, and creator of the Woman is the First Environment Collaborative, a program that uplifts community-based projects and empowers Native women across generations. Robin Wall Kimmerer, a MacArthur Fellow and author of the New York Times best-seller Braiding Sweetgrass.

Episode 5, Matrilineal Men: Neal Powless, 2025 American Indian Athletic Hall of Fame inductee and Haudenosaunee Nationals leader; Chief Spencer Lyons, Onondaga Hawk Clan; Chief Brennen Ferguson, Tuscarora Clan. The Rematriated Voices series brings together some of the most influential Indigenous voices of our time to share knowledge, values, and solutions urgently needed in a world grappling with division, ecological crisis, and social upheaval. Each episode highlights how Haudenosaunee principles, rooted in matrilineal culture, ecological balance, and collective responsibility, offer powerful frameworks for addressing issues such as democracy, land justice, food sovereignty, and the societal obligations to future generations. Image: From left: Michelle Schenandoah, host of Rematriated Voices and founder of Rematriation. Louise McDonald Herne (“Mommabear”), Mohawk Bear Clan Mother. The late Dr. Sally Roesch Wagner – Historian and leader in women's studies.

Hosted by Rematriation founder and Haudenosaunee media creator Michelle Schenandoah, the 5-episode Rematriated Voices series brings together some of the most influential Indigenous voices of our time to share knowledge, values, and solutions urgently needed in a world grappling with division, ecological crisis, and social upheaval. Each episode highlights how Haudenosaunee principles, rooted in matrilineal culture, ecological balance, and collective responsibility, offer powerful frameworks for addressing issues such as democracy, land justice, food sovereignty, and the societal obligations to future generations. Episode 1: Doctrine of Discovery - Indigenous women are working alongside allies to educate the public about the Doctrine of Discovery, the political and legal justification for colonization of indigenous lands across the planet. Featuring: Mohawk Bear Clan Mother Louise “Mommabear” McDonald Herne, attorney and educator Beverly Jacobs, and Sarah Bradley and Brittany Koteles from Land Justice Futures.

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

Send us a textIn this episode, we explore the eastern nations as they dealt with the Dutch, French, Spanish and English colonies. Referenceshttps://www.potawatomiheritage.com/encyclopedia/the-beaver-wars/https://en.m.wikipedia.org/wiki/Montrealhttps://en.m.wikipedia.org/wiki/Timeline_of_Montreal_historyhttps://en.m.wikipedia.org/wiki/Quebechttps://en.m.wikipedia.org/wiki/William_III_of_Englandhttps://en.m.wikipedia.org/wiki/Beaver_WarsBlack Hawk War | US-Native American Conflict, 1832 | BritannicaGreat Peace of Montreal, 1701Document 3: Great Peace of Montreal (1701) | Open History Seminar: Canadian Historyhttps://en.m.wikipedia.org/wiki/Execution_of_Charles_ISamuel de Champlain - WikipediaVenables, Robert W. (2004). American Indian History: Five Centuries of Conflict & Coexistence. Volume 1: Conquest of a Continent, 1492-1783. Clear Light Publishers, New Mexico. Kenyon, W.A., and Turnbull, J.R. (1971). The Battle for James Bay, 1686. Macmillan of Canada, Toronto. SFXWhat Were The Beaver Wars?(79832) Great Peace of Montreal 1701 - YouTubeHiawatha - The Great Law of Peace - Extra History - Part 1How Beavers Are Restoring Wetlands in North American Deserts!Support the show

In this episode we welcome, climate justice and Indigenous rights organizer from Stellat'en First Nation and senior advisor at the David Suzuki Foundation, Janelle Lapointe; member services and movement building manager with Climate Action Network Canada, Lauren Latour and Canada organizer for World Beyond War, Rachel Small. We discuss the Draw the Line National Day of Action taking place across Canada on September 20, the reasons for this historic cross-movement coalition and the urgency of drawing the line now in this moment of converging and overwhelming crises, for people, for peace and for the planet. Speaking to origins of Draw the Line, Latour says: “After years and years and years of communities from across progressive spaces saying, we need to learn how to work together in community. We need to learn how to build coalition. It just felt like this was the perfect opportunity for that.” On the critical need for a coalition, Lapointe says: “We're all waking up to the root cause of the crises, which is imperialism, colonialism, capitalism, and those systems were intentional and systemic and focus on division. And so I think we need to be just as intentional, strategic with our unity. And I think that's what this mobilization is all about.”  Reflecting on why we need  to Draw the Line now, Small says: “You can't quadruple Canada's military budget without stealing those billions of dollars from everything else and from everyone else … We have to refuse … and instead say, no. Actually Carney, you're gonna need to choose a side … because we are drawing the line.” For more information on the National Day of Action, please visit Draw the Line About today's guests:  Janelle Lapointe is a climate justice and Indigenous rights organizer from Stellat'en First Nation. She is currently a senior advisor at the David Suzuki Foundation and a guest on Treaty 13 territory, the traditional lands of the Anishinaabe, Haudenosaunee, and Huron-Wendat peoples, as well as the Mississaugas of the Credit. She leans on her lived experience growing up on her small reserve in Northern British Columbia to ensure that intersectionality is at the forefront of environmental narratives, to build power and help others see their stake in fighting back against the status quo. Lauren Latour works as member services and movement building manager for Climate Action Network Canada, the farthest-reaching network of organizations taking action on climate and energy issues in the land currently called Canada. Currently based on unceded Anishinaabe Algonquin land in Ottawa, Lauren draws on over a decade of experience in progressive spaces as she works to support the climate movement from behind - emphasizing efficacy, and forefronting a justice-based approach. Rachel Small works as the Canada organizer for World BEYOND War, a global grassroots organisation and network working to abolish war and the military industrial complex, is a founding member of the Jews Say No to Genocide Coalition, and coordinates the Arms Embargo Now campaign. She has done grassroots organizing within local and international social/environmental justice movements for nearly two decades, with a special focus on working in solidarity with communities harmed by Canadian extractive industry projects.                                Transcript of this episode can be accessed at georgebrown.ca/TommyDouglasInstitute.  Image: Janelle Lapointe, Lauren Latour, Rachel Small / Used with permission. Music: Ang Kahora. Lynne, Bjorn. Rights Purchased.  Intro Voices: Ashley Booth (Podcast Announcer); Bob Luker (Tommy)  Courage My Friends podcast organizing committee: Chandra Budhu, Ashley Booth, Resh Budhu.  Produced by: Resh Budhu, Tommy Douglas Institute and Breanne Doyle, rabble.ca.  Host: Resh Budhu. 

Johnson Hall, designed in 1763 by noted colonial architect Peter Harrison, was the grand estate of Sir William Johnson, the influential British Superintendent of Indian Affairs in New York. From this stately home, Johnson shaped alliances that helped keep many Indigenous nations aligned with the Crown during the struggle for American independence. Today, the Johnson Hall is preserved as a New York State Historic Site, offering a window into the complex relationships between empire, Native peoples, and the Revolution.Join Professor Robert Allison in conversation with Ian Mumpton, Interpretive Programs Assistant at Johnson Hall, as they explore Johnson's legacy, the role of diplomacy and cultural exchange on the frontier, and how this landmark continues to tell stories of power, conflict, and negotiation on the eve of the Revolution. https://parks.ny.gov/historic-sites/johnsonhall/details.aspxTell us what you think! Send us a text message!

Today on Hudson Mohawk Magazine, we share this special episode by The Aunties Dandelion: The Aunties Emergent series returns with host/educator Otsistohkwí:yo Melissa (Kanyen'kehà:ka) visiting with with Tehahenteh (Kanyen'kehà:ka), Language and Cultural Carrier. The dynamic duo discuss the significance of the historic eclipse that passed over the whole of Haudenosaunee territories on April 8 and the recent reciting of the Great Law at Six Nations of the Grand River. Stay for the end when these amazing Kanyen'kéha speakers gift us 10 minutes of immersive conversation.

Syracuse football's 2025 training camp is underway and Orange fans have a lot of curiosity about what kind of team will shape up before it takes on Tennessee in the 2025 season opener in Atlanta. Brent Axe asked Syracuse Sports Insiders what is on their mind as camp begins and they did not disappoint. Brent goes rapid fire through the suggested 25 thoughts, questions, camp battles and more from the Insiders. Not a Syracuse Sports Insider yet? Insiders get their voice heard exclusively on the podcast and will be getting training camp updates first from the syracuse.com football coverage team of Brent Axe, Chris Carlson, Javon Edmonds. You can sign up here. As a Syracuse Sports Insider, you will get Brent's opinion and reaction to breaking news first via text message, your messages get priority on postgame shows and podcasts, he'll take you behind-the-scenes of SU sports and more! You can also text Brent anytime, including during and after SU games. Try it free for 2 weeks, then it's just $3.99 a month after that. You can cancel at anytime. Brent also chats with author S.L. Price on his new book "The American Game," a in-depth and compelling look at lacrosse, its history and its deep ties to Syracuse, the Onondaga Nation and Haudenosaunee . Music provided by James and the Kyusonics Do you want your original music featured on Syracuse Sports? Email Brent Axe at baxe@syracuse.com to find out how! Learn more about your ad choices. Visit megaphone.fm/adchoices

(Jul 31, 2025) Canadians have changed the way they shop and travel amid President Trump's trade war on Canada; starting next year, New York state is requiring most new, small-scale buildings to be fully electric; and as lacrosse readies for its first Olympic appearance in more than a century, we talk with sports journalist S.L. Price about the role of the Haudenosaunee people in the founding and modern-day playing of the sport. 

Our final episode of the season is an encore presentation, in memoriam, of the first episode of the season-- Sally Roesch Wagner and the Suffragists-Native American connection.  Sally Roesch Wagner passed on June 11 at the age of 82.  She was an historian of women's history and the Women's Suffrage Movement, an author and an educator. She was the founding director of the Matilda Joslyn Gage Foundation and Social Justice Dialogue Center which honored the accomplishments of pioneering suffragist, Matilda Joslyn Gage.*****In this episode: The Iroquois, alternatively referred to by the endonym Haudenosaunee, are a confederacy of Native Americans and First Nations peoples in northeast North America.  Elizabeth Cady Stanton, Matilda Joslyn Gage, and Lucretia Mott had formed friendships with Haudenosaunee women that enabled them to see the real possibility of creating a very different structure for their American culture, a matriarchal one, like the one that their Haudenosaunee sisters had experienced for generations. We talk to Sally Roesch Wagner about this amazing story and how she discovered this overlooked pieced of American feminist herstory.Sean Marlon Newcombe and Dawn "Sam" Alden co-host.

Wa'tkwanonhweráton sewakwé:kon — greetings love, and respect to all of you listening, and a special shoutout if you're making your way to or from the Great Law Recital in Tyendinaga.In this episode, we're visiting with Kawénnakon Bonnie Whitlow. Her name means in her words, and over the years, she's lived profoundly into that name — through art, education, original language work, and some unexpected places too, like the world of disc golf. She's a little bit of a fanatic and I think she's pulling me in as well.Bonnie doesn't make a lot of noise about what she's done — but she's taken on big responsibilities and projects. She supported Tuscarora language learning for two years, making a weekly three-hour border-crossing trip. She's been part of rites of passage, cultural resurgence, and grassroots projects that bring language and land into everyday practice, the PeaceMaker's Journey.She's also out here proposing and designing a disc golf course for Six Nations that carry Haudenosaunee teachings, creating space for play, movement, and community.In this conversation, Bonnie shares how her different paths are not separate. They run alongside each other, weave together, and shape how she moves through the world.This episode is a real treat – and it's a long one - cuz we got a lot to say. We are dipping our toes into video as well as audio so check us out in 15 minute increments on our YouTube channel.Nyá:wenkò:wa as always to Indigenous Screen Office Teyonkhiwihstakenha – for supporting these stories.I'm Kahstoserakwathe. We're Yeti Nihstenha ne TeKaronyakenare The Aunties Dandelion. Thanks for coming along to - Listen to Your Aunties Hosted on Acast. See acast.com/privacy for more information.

High above the meeting point of two mighty rivers, where the Susquehanna splits into its North and West Branches, stands Shikellamy State Park. Perched on a forested bluff in central Pennsylvania, this park offers more than just scenic overlooks. It's a gateway to the natural beauty, cultural history and outdoor adventure of the Susquehanna River Valley. Shikellamy State Park is a place where geography and heritage intersect. The story of the park and the story of the Native American tribes that called it home are forever intertwined. In the 1700s, the Haudenosaunee Confederacy took control of the surrounding area.  Nearby Shamokin – whose name means “the Place of Eels” - was one of the most important Indigenous cities in Pennsylvania during that time. The resident Haudenosaunee welcomed tribes including the Conestoga, Conoy, Nanticoke, Tuscarora, Lenape and the Shawnee displaced by settlers.The French and Indian War, the American Revolution and the purchase of the land by Commonwealth of Pennsylvania forced many of the Indigenous people in Pennsylvania to move west or north.The park – which is made of up two separate sections – held numerous purposes over the years. It was an air strip, homestead, farm, “pleasure ground,” amusement center and hotel before becoming a state park in 1962. Shikellamy State Park's two distinct areas is the marina along the river in Sunbury, and the scenic overlook high on the bluff in Northumberland. Each area offers a different experience—from peaceful boating and fishing on the Susquehanna to breathtaking vistas of the valley below. It's a rare park that invites you both to explore water-level wilderness and to rise above it all for a bird's-eye view.Shikellamy's unique location has made it a hub for both recreation and reflection—a place where families come to picnic, hikers go to find solitude, and birders gather to catch sight of bald eagles soaring over the river.But Shikellamy isn't just about quiet beauty—it's about connection. The park sits at the crossroads of culture, drawing in people from nearby towns and beyond. Whether it's for community events, wildlife watching at the overlook, or simply taking a moment to breathe in the valley air, visitors come here to feel grounded.There's a rhythm to this park—seasonal, historical, natural. Spring floods give way to summer sun, and autumn paints the hills in brilliant reds and golds. And in every season, Shikellamy offers a chance to see the world from a new perspective—both literally and figuratively.On this episode, I speak with Ben Bender. Ben is the park manager of the Shikellamy State Park complex. Be sure to support our 2025 sponsors:Keystone Trails AssociationPurple Lizard MapsPennsylvania Parks and Forests FoundationSisters' SunflowersSupport the showVisit our website to learn more about the podcast, to purchase merch and to find out about our incredible sponsors. Follow us on Instagram and Meta to stay connected. Hosting, production and editing: Christian AlexandersenMusic: Jon SauerGraphics: Matt Davis

You can follow Lauren on Instagram @ohfolklaur and Youtube @hollywoodfolklaur. And check out her two short films here. The Tomb of Nosferatu Graves from the Black Lagoon.Follow me on Instagram @mwboyce , Threads @mwboyce and Bluesky @mwboyce. And you can always check out the show on Instagram @geek4podIf you liked the show, consider leaving a 5 star review on your podcatcher of choice. The more reviews we have, the more we show up in searches. Somehow. Magic I think.Or, tell a friend. Word of mouth is still an effective advertising tool. I respectfully acknowledge that I live and work on the traditional territory of many nations including the Mississaugas of the Credit, the Anishnabeg, the Chippewa, the Haudenosaunee and the Wendat peoples and is now home to many diverse First Nations, Inuit and Métis peoples.

The annual deer harvest at Short Hills Provincial Park is a traditional Haudenosaunee practice that manages the overpopulation of deer, protects the ecosystem, and honors Indigenous cultural traditions and Treaty Rights. Since it began in 2023 it has faced both support and controversy. Field producer Jeyan Jeganathan explores how this harvest helps manage the park's deer population and preserves Indigenous customs. See omnystudio.com/listener for privacy information.

Four Letter Word season continues with a quiz (which is a four-letter word itself) about four letter words. Test your etymological knowledge, and hear about the original nepo baby, John Venn's invention that wasn't the venn diagram, brat, gunk, rube, the time(s) Led Zeppelin changed their name, and plenty more.Play along while you listen - there's an interactive scoresheet at theallusionist.org/444, where there's also a transcript of this episode, plus links to more information about topics therein, and to the rest of Four Letter Word season and the previous Allusionist quizzes. Also check theallusionist.org/events for upcoming live shows, including a special collab with Material Girls podcast, and an event with Samin Nosrat for her new book Good Things.Support the show at theallusionist.org/donate and as well as keeping this independent podcast going, you also get behind-the-scenes glimpses about every episode, livestreams with me and my collection of dictionaries, and the charming and supportive Allusioverse Discord community.This episode was produced by me, Helen Zaltzman, on the unceded ancestral and traditional territory of the of the Mississaugas of the Credit, the Anishnaabe, the Chippewa, the Haudenosaunee, and the Wendat peoples. The music is by Martin Austwick. Download his songs at palebirdmusic.com and listen to his podcasts Song By Song and Neutrino Watch.Find the Allusionist at youtube.com/allusionistshow, instagram.com/allusionistshow, facebook.com/allusionistshow, @allusionistshow.bsky.social… If I'm there, I'm there as @allusionistshow. Our ad partner is Multitude. If you want me to talk compellingly about your product, sponsor an episode: contact Multitude at multitude.productions/ads. This episode is sponsored by:• Squarespace, your one-stop shop for building and running your online forever home. Go to squarespace.com/allusionist for a free 2-week trial, and get 10 percent off your first purchase of a website or domain with the code allusionist.• Home Chef, meal kits that fit your needs. For a limited time, Home Chef is offering Allusionist listeners fifty per cent off and free shipping on your first box, plus free dessert for life, at HomeChef.com/allusionist.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

On Tuesday, veteran sportswriter S.L. Price released his latest book called "The American Game: History and Hope in the Country of Lacrosse." Published by Grove Atlantic, it tells "the scintillating story of lacrosse — the game invented by the Haudenosaunee, played with more passion than any other, that stubbornly mirrors America's ongoing struggle with inclusivity." About a month before the book's release, he talked to IL CEO Terry Foy about some of the most pertinent topics — like what drew him to lacrosse and why he wanted to write a book about the sport — to his opinions on some of the most pertinent forward-looking questions — like whether he thinks the Haudenosaunee will be invited to LA28. Learn more about the book here, and purchase it on Amazon here.

Our Aunties Emergent mentoring program returns as guest host Alex Jacobs-Blum Gayogo̱hó꞉nǫʼ (Cayuga), Wolf Clan, Six Nations of the Grand River visits with Grandmother Renée Thomas-Hill Kanien'kehá:ka (Mohawk), Turtle Clan, Six Nations of the Grand RiverAs a Haudenosaunee woman, Grandmother Renee Thomas Hill carries the deep responsibility of upholding and sharing the teachings of “Our” Way of Life, guided by peace, power, and righteousness. Renee is founder of Grandmother's Voice, a visionary Indigenous organization that aims to unite Indigenous voices while extending a warm invitation to individuals from all directions.Renee is an auntie and grandmother to many and reminds us how the natural world cares deeply for us. “Right now it's the frogs that are singing and oh gosh, I get all excited hearing the frogs, and then when I wake up and I hear the birds singing, that's my medicine, says Grandmother Renee, “They're taking care of me. They're looking after me. The sun rises and it's taking care of me. So just those moments, slowing down and just appreciating everything that's around you is that medicine that builds up your immune system.”Alex Jacobs-Blum (she/her) is a Gayogo̱hó꞉nǫʼ (Cayuga) and German visual artist and curator living in Hamilton, ON. Her research focuses on Indigenous futures and accessing embodied ancestral Hodinöhsö:ni' knowledge. The core of her practice and methodology is a strong foundation in community building, fostering relationships, empowering youth, and Indigenizing institutional spaces. Her creative process is rooted in storytelling and challenging hierarchical power structures. Alex endeavours to facilitate transformative change infused with love and care.Check out our February interview with Alex as our guest! Hosted on Acast. See acast.com/privacy for more information.

The Indian Department's attempts to impose a new system of governance sparks a wave of Haudenosaunee nationalism, from Kahnawake to the Grand River. Become a supporter of this podcast: https://www.spreaker.com/podcast/the-nations-of-canada--4572969/support.

A new play at Geva Theatre asks whether Pure Native is a clever name for new bottled water with Haudenosaunee connections...or if it's purely exploitative. The show could push audiences to examine what they stand for, and what selling out really means. And for populations who have been abused, where is the line? Is it different? Our guests discuss it with Evan and co-host Eric Grode. In studio: Vickie Ramirez (Tuscarora), playwright of "Pure Native" Ansley Jemison (Seneca Nation, Wolf Clan), cultural liaison at Ganondagan State Historic Site and cultural consultant on "Pure Native" Eron Damercy, director of connectivity for Geva Theatre

Farah Ghafoor is an award-winning Canadian poet whose debut poetry collection, “Shadow Price,” is about the climate crisis. She sits down with Tom Power to explain the finance term her book is named after, and how she sees the role of the poet during a crisis. She also reads an excerpt from her book called “The Last Poet in the World.” If you're looking for more conversations with writers and poets, check out Tom's chat with Emily Austin on her poetry collection “Gay Girl Prayers,” or guest host Vivek Shraya's chat with Haudenosaunee poet Kenzie Allen on her complex relationship to Pocahontas.

After a series of military defeats over the winter of 1776–1777, British military leaders developed a bold plan to gain control of the Hudson River and divide New England from the rest of the colonies. Three armies would converge on Albany: one under Lieutenant General John Burgoyne moving south from Quebec, one under General William Howe moving north from New York City, and a third under Lieutenant Colonel Barrimore St. Leger cutting east from Lake Ontario along the Mohawk River Fort Stanwix lay directly on the path of St. Leger's force, making it a key defensive position for the Continental Army. By delaying St. Leger's troops and forcing a retreat, the garrison's stand at Fort Stanwix contributed to Burgoyne's surrender at the Battles of Saratoga a month later, a major turning point in the course of the war. To look at this battle, we are joined by today’s guest William Kidder, author of Defending Fort Stanwix: A Story of the New York Frontier in the American Revolution. He offers an account of life in and around the fort in the months leading up to the siege, detailing the lives of soldiers and their families, civilians, and the Haudenosaunee peoples with a focus on both the mundane aspects of military life and the courageous actions that earned distinction. We discuss the stories of local men and women, both white and Indian, who helped with the fort's defense before, during, and after the siege and showcases an overlooked story of bravery and cooperation on New York's frontier during the American Revolution.See omnystudio.com/listener for privacy information.

Historians use a lot of different sources when they research the past. Many rely on primary source documents, documents that were written by official government bodies or those written by the people who witnessed the events or changes historians are studying. But how do you uncover the voices and stories of people who didn't know how to write or whose families didn't preserve much of their writing?  Maeve Kane, an Associate Professor of History at the University at Albany and author of Shirts Powdered Red: Gender, Trade, and Exchange Across Three Centuries, ran into this very problem as she sought to recover the lives of Haudenosaunee women. Maeve overcame this challenge by researching a different type of historical source—the cloth Haudenosaunee women traded for and the clothing they made and wore. Maeve's Website | Book  Show Notes: https://www.benfranklinsworld.com/403   RECOMMENDED NEXT EPISODES

Historians use a lot of different sources when they research the past. Many rely on primary source documents, documents that were written by official government bodies or those written by the people who witnessed the events or changes historians are studying. But how do you uncover the voices and stories of people who didn't know how to write or whose families didn't preserve much of their writing?  Maeve Kane, an Associate Professor of History at the University at Albany and author of Shirts Powdered Red: Gender, Trade, and Exchange Across Three Centuries, ran into this very problem as she sought to recover the lives of Haudenosaunee women. Maeve overcame this challenge by researching a different type of historical source—the cloth Haudenosaunee women traded for and the clothing they made and wore. Maeve's Website | Book  Show Notes: https://www.benfranklinsworld.com/403   RECOMMENDED NEXT EPISODES