Podcasts about hupa

The Torah in Parashat Naso tells of the special gifts and sacrifices brought by the Nesi'im – the leaders of the tribes – in honor of the inauguration of the Mishkan. To celebrate this event, the Nesi'im donated wagons to be used by the Leviyim to transport the Mishkan during travel, and then each tribal leader offered a series of sacrifices one day. Each day for twelve days, a different Nasi brought these sacrifices. The Torah introduces this account with the words, "Va'yehi Be'yom Moshe Kalot Moshe Le'hakim Et Ha'Mishkan" – "It was on the day when Moshe finished erecting the Mishkan…" (7:1). Rashi observes that the word "Kalot" resembles the word "Kalla" – "bride." This allusion, Rashi explains, indicates to us that on this day, the day when the Mishkan was completed and began functioning, Beneh Yisrael were like a bride entering under the wedding canopy with her groom. This was the day of Beneh Yisrael's "wedding" with G-d. Rashi's comments must be reconciled with the well-established tradition viewing Ma'amad Har Sinai – G-d's revelation to our ancestors at Mount Sinai – as our nation's "wedding" with the Almighty. Indeed, several customs we observe at weddings commemorate aspects of Ma'amad Har Sinai. For example, we adorn the Hupa with flowers, just as Mount Sinai grew beautiful flowers at the time of the Revelation. And it is customary for the groom to leave the Hupa and walk toward the bride to greet her as she makes her way to the Hupa, as G-d is described as coming from Mount Sinai to greet the people as they made their way from the camp to the foot of the mountain ("Hashem Mi'Sinai Ba" – Debarim 33:2). If our "wedding" with the Almighty occurred on Shabuot, the day of Matan Torah, then how can Rashi speak of the day of the Mishkan's inauguration – which happened nearly ten months later – as the "wedding day"? The answer lies in the tragic event that transpired in between Matan Torah and the inauguration of the Mishkan – the sin of the golden calf. We might say that the day of Matan Torah marked the first stage of the wedding process – what we call "Kiddushin" (betrothal). This is the stage when the groom gives the bride a ring and designates her as his wife. The marriage is completed with the stage of "Nisu'in," when the bride and groom go into private for the first time. The "Nisu'in" between Beneh Yisrael and Hashem was to occur forty days after Ma'amad Har Sinai, on the 17 th of Tammuz, when Moshe came down the mountain with the two tablets. This day was to have marked the completion of the "wedding," whereby our nation was fully "married" to the Almighty. In the interim, however, Beneh Yisrael had betrayed G-d – like a bride who was unfaithful to her groom – by worshipping a foreign deity. Under such circumstances, of course, the "wedding" could not continue. Beneh Yisrael needed to repair the relationship through repentance and through the building of the Mishkan. Once the Mishkan was completed, the "wedding" could now be resumed. Therefore, Rashi writes that on the day of the Mishkan's inauguration, Beneh Yisrael resembled a bride going into the Hupa – because this day marked the renewed "wedding" which had been discontinued as a result of the sin of the golden calf. Not coincidentally, Parashat Naso is almost always read shortly after the celebration of Shabuot, the day which celebrates the beginning of our "marriage" with G-d. Parashat Naso tells of the completion of the "wedding," how our nation succeeded in recovering from the tragic failure of the golden calf, in rebuilding our trust and faithfulness, so we could again be worthy of "marrying" Hashem, of entering into a unique, intimate bond with Him. The story of the Mishkan's completion teaches us that we need to earn this special relationship through loyalty and devotion. If we prioritize other interests and concerns over the Torah, if we choose to place our trust in people and forces other than Hashem, then we are betraying Him and thus become unworthy of His special protection and blessings. If we want to benefit from our relationship with G-d, we need to earn it through unbridled fealty to His commands, and by remaining uncompromisingly and unflinchingly committed to the Torah, without being misled by the alluring "golden calves" that threaten to pull us away from our loyalty to Hashem.

Stephanie Lumsden is a scholar in Feminist and Native American Studies, currently teaching at UC Davis. She tells the story of a gang of Hupa tribe resistance fighters in 1860s California that included Curly-Headed Tom, who wreaked havoc on the area's settlers. Elsewhere in the conversation: the 'bad' vs. 'good Indian' dichotomy, and the concept of 'revenge' as anti-colonial resistance. stephanielumsden.com=

The Northwest Forest Plan is one of the primary reasons that we have any forest left in the Northwest.  Without it, and other protections that are now also at risk because of the Trump administration, our public lands would look no different than the industrial clearcuts and monocrop tree plantations that surround me in the Coast Range.In December, the Forest Service released its planned amendment to the Northwest Forest Plan in what is called a ‘Draft Environmental Impact Statement', or DEIS, and we the public have until March 17th to submit comments on their proposal.We are going to release several episodes focusing on the good, the bad, and complexities of the Forest Service's proposed changes, and we'll provide as much guidance as possible for how to submit comments and get involved in other ways.You can find guides to submit comments in the notes of the podcast version of this episode, and we will also be sharing links to comment writing guides on our website and social media very soon!For now, I'm so excited to start this mini-series off with Ryan Reed.  Ryan is from the Karuk, Hupa and Yurok tribes in Northern California, an Indigenous Fire Practitioner, wildland firefighter, co-founder of the Fire Generation Collaborative, and a member of the Northwest Forest Plan Federal Advisory Committee, among many other things!  Ryan is a thoughtful, dynamic speaker, and I've wanted to have him on Coast Range Radio for a long time.Real quick before we get started, I love to get feedback, questions, show ideas or whatever else is on your mind.  My email is michael@coastrange.org.  If you appreciate what we do, please share this show with people in your community!Show Notes:https://www.firegencollab.org/https://fusee.org/Braiding Indigenous and Western Knowledge for Climate-Adapted Forests: https://depts.washington.edu/flame/mature_forests/pdfs/BraidingSweetgrassReport.pdfComment Writing Guides!Northwest Forest Plan DEIS Engagement toolkit: https://docs.google.com/document/d/1MOAORP7b1YenBZsZj27qfBJiJU4b6oXAX6vXKtqdQ-w/edit?usp=sharingRecommendations for Tribal Sovereignty and Environmental Justice in the Northwest Forest Plan Amendment Draft Environmental Impact Statement: https://blogs.uoregon.edu/nwfpjustfutures/resource-guide-for-making-public-comment/Support the showPlease Donate to Help us Keep This Show Free!

LoFi, Indie, Pop, Techno, Hip-Hop, Singer/Songwriter, Country, Disco, Rap and Reggae from members of the Oglala, Nisenan, Washoe, Métis, Tlingit, Mohawk, Inuk, Kitasoo, Wolastoqewiyik, Cree, Innu, Hupa, Odawa, and Yaqui 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: Isolated South - By A Thread Edzi'u - This Love Berk Jodoin & Joey Stylez - White Man's World Darksiderz - Visions Twin Flames - Bones Shawnee Kish - Dear Dad Hayley Wallis & Jeremy Parkin - Solo TAIINA & Raye Zaragoza - Stuck InThe Magic earlymorning company & Josh Devost - Better My Heart, Three Person'd God The Prairie States - Not So Much No More Sekawnee - Hereditary Sound Ruby Waters - Droppin Out Stun - Dope Yung Blues & LilDeuce24K & Shauit - Nimitau Tony Enos - Pride Wicahpi Olowan & Tiana Spotted Thunder - Wicoun Cali Los Mikyo & Wahwahtay Benais & Joaquin Thunderbird - BAM 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.

In episode two, the focus shifts slightly into the examination of tradition and how it plays a part in the lives of two communities and the ways in which they are making this part of the tourist experience. Tchadas Leo speaks first with a hereditary chief of the Mowachaht Muchalaht  First Nation, Jerry Jack, also known as Tlakwagiila from the house of Tsa'Xana. He has a unique perspective with over 40 years of experience working on First Nations issues including justice, policing, governance, fisheries and environmental management. He is steering his nation towards economic sustainability and using tradition as a building block.Also, in this episode, Tchadas sits down with Jolleen Dick from Hupačasath First Nation in the Alberni Valley. Jolleen has worked as an Elected Councilor of the Hupačasath First Nation, the Tourism Development Manager at Tourism Vancouver Island and she's now the Chief Executive Officer at the Alberni Chamber of Commerce - the “voice of business” for the entire region. Her view of tradition and how this is incorporated into businesses is fairly broad.About this seriesIndigenous Voices of Vancouver Island is a presentation of 4VI (formerly known as Tourism Vancouver Island), a social enterprise in business to ensure travel is a force for good for Vancouver Island - forever. From its breathtaking vistas to the inspiring talents of its people, Vancouver Island is the definition of a “must-see” destination. In this series, Indigenous Voices of Vancouver Island, 4VI showcases the talents of Indigenous entrepreneurs and their stories of how they have found a way to honour and preserve their traditions while succeeding in a very competitive marketplace. Host Tchadas Leo is of the Homalco First Nation, and writer Trevor Jang is of Witset First Nation. The Cover Art is the work of Ivy Cargill Martin from Tla-o-qui-aht First Nation.Canada's True West CoastVancouver Island, located on Canada's West Coast, is known for its mild climate, abundance, and relaxed way of life. This region is defined by its ancient rainforests, rugged coastlines, and cool waters of the Pacific Ocean, creating an abundance of outdoor recreation opportunities and peaceful getaways.Vancouver Island spans 460 kilometers long, from the provincial capital of Victoria to the far-reaching beaches of Cape Scott Provincial Park. Several small islands, the Gulf Islands and Discovery Islands are found between the Salish Sea and Discovery Passage, respectively.4VI gratefully acknowledges that we live, work, and play on the traditional, ancestral, and unceded territories of the Kwakwaka'wakw, Nuu-chah-nulth, and Coast Salish peoples.Produced by Everything PodcastsEverything Podcasts, now part of Pattison Media, is a world-class podcast production company. We help brands evolve and expand their media strategy into the audio space with a custom podcast series. Let us tell your story: Everything Podcasts 

In episode three, Tchadas Leo explores the differences between Food Security and Food Sovereignty. He speaks with two people working to supply food and hears how Indigenous values about food are infused into Indigenous owned commercial and tourist organizations.Up first, Tchadas Leo speaks with Aaron Hamilton, the operations manager with the Ts'uubaa-asatx First Nation. Originally from the Hupačasath First Nation, he now lives and plays near Lake Cowichan. Aaron shares how the Ts'uubaa-asatx First Nation is inviting the outside world in to preserve their way of life and how food sovereignty fits into that plan.The second interview is with Stevie Dennis, owner of NAAS Foods in Tofino, a supplier of seafood to both a local and global market. Harvested in Clayoquot Sound, Ucluelet and Port Alberni, Stevie is proud of this local, fresh, food supply.Food is necessary for survival but also is an important part of how Indigenous culture and values are expressed.About this seriesIndigenous Voices of Vancouver Island is a presentation of 4VI (formerly known as Tourism Vancouver Island), a social enterprise in business to ensure travel is a force for good for Vancouver Island - forever. From its breathtaking vistas to the inspiring talents of its people, Vancouver Island is the definition of a “must-see” destination. In this series, Indigenous Voices of Vancouver Island, 4VI showcases the talents of Indigenous entrepreneurs and their stories of how they have found a way to honour and preserve their traditions while succeeding in a very competitive marketplace. Host Tchadas Leo is of the Homalco First Nation, and writer Trevor Jang is of Witset First Nation. The Cover Art is the work of Ivy Cargill Martin from Tla-o-qui-aht First Nation.Canada's True West CoastVancouver Island, located on Canada's West Coast, is known for its mild climate, abundance, and relaxed way of life. This region is defined by its ancient rainforests, rugged coastlines, and cool waters of the Pacific Ocean, creating an abundance of outdoor recreation opportunities and peaceful getaways.Vancouver Island spans 460 kilometers long, from the provincial capital of Victoria to the far-reaching beaches of Cape Scott Provincial Park. Several small islands, the Gulf Islands and Discovery Islands are found between the Salish Sea and Discovery Passage, respectively.4VI gratefully acknowledges that we live, work, and play on the traditional, ancestral, and unceded territories of the Kwakwaka'wakw, Nuu-chah-nulth, and Coast Salish peoples.Produced by Everything PodcastsEverything Podcasts, now part of Pattison Media, is a world-class podcast production company. We help brands evolve and expand their media strategy into the audio space with a custom podcast series. Let us tell your story: Everything Podcasts

If a person normally attends a Shiur (Torah class) on a certain night of the week, and one week he has a wedding to attend that night, which takes precedence? The Vilna Gaon (Rav Eliyahu of Vilna, 1720-1797) noted that the Book of Mishleh speaks of an "Et Rekod" – "a time for dancing" – using the word "Rekod" instead of "Li'rkod." The missing "Lamed" in this word, the Gaon explained, alludes to the fact that when it is time to dance at a wedding, this Misva overrides "Lamed" – learning. The Misva of "Mesame'ah Hatan Ve'kala" – celebrating with the bride and groom – is so important that it even overrides Torah study. Therefore, participating in wedding festivities takes precedence over learning Torah. However, this applies only to the "Rekod" – the dancing, as opposed to the ceremony. At the Hupa ceremony, the Hatan and Kala fulfill a Misva, but the people in attendance do not actively participate in a Misva. While it is certainly meaningful, and the guests answer "Amen" to several Berachot, this does not override Torah learning. Therefore, a person who has a scheduled learning session or Shiur at night should not miss his learning to attend the Hupa, but should miss learning for the dancing, in order to fulfill the Misva of celebrating with a bride and groom. It should also be noted that often the ceremony is delayed and begins well after its scheduled time, and thus one who attends a Hupa may end up spending the majority of his evening at the affair. Therefore, when possible, one should try to attend his regular Shiur and then go to the reception for the dancing and celebration. An important exception to this rule is when attendance at the Hupa fulfills a Misva. If the Hatan and Kala, for whatever reason, do not have many people attending their wedding, and certainly if they might not have a Minyan at the ceremony, it is, without question, a Misva to attend the Hupa to bring the couple joy. And therefore under such circumstances, the Misva of attending the ceremony would override the Misva of Torah learning. (Based on Rav Rahamim Moshe Shayo's "Mehkereh Eretz," p. 295) Summary: If a person has a conflict between his regular Torah class and a wedding, the Misva of dancing with the bride and groom takes precedence, and thus he should attend the reception at the expense of his Torah class. He should not, however, miss his Torah class to attend the Hupa, unless the couple will not be having many guests at the Hupa, in which case it is a Misva to attend the Hupa even at the expense of Torah learning.

First we share a report from Yurok country, in the Pacific Northwest. The largest dam removal in U.S. history has entered a critical phase, with the lowering of dammed reservoirs on the Klamath River, with members of the Yurok Tribe leading the effort. We use this as an example of why Indigenous people must be leading the efforts of conservation, which is the basis of the Land Back movement discussed in this show. We also include a brief report on the Northern California Hoopa Tribe's relation to water from ABC10 in Northern California, featuring Merv George of the Hoopa Tribe. Then we air an interview from 2023 of Dr. Cutcha Risling Baldy, Associate Professor and Department Chair of Native American Studies at Cal Poly Humboldt, on how radical imagination is required to forge a new, and also perhaps ancient way out of the injustices and destruction inherent in settler colonialism with the Land Back Movement. In the third segment, we air an excerpt from 'Restoring The River with the Yurok, Hupa and Karuk' from KCET's Tending Nature, Season 2, Episode 3 [https://youtu.be/8kZac1ZCtcE?si=NTvrPPX2uycf-y46]. It features Rosie Clyburn the Yurok Tribe Heritage Preservation Officer, Bob McConnel, of the Yurok Tribe and Executive Director of the Cultural Fire Management Council, Charley Reed, Karuk-Yurok-Hupa fisherman, and Tiana Williams, a Yurok Condor Biologist. Dr. Cutcha Risling Baldy is the Co-Director of the Cal Poly Humboldt Native American Studies Food Sovereignty Lab & Traditional Ecological Knowledges Institute. Her book: We Are Dancing For You: Native Feminisms and the Revitalization of Women's Coming-of-Age Ceremonies received “Best First Book in Native American and Indigenous Studies,” at the 2019 Native American Indigenous Studies Association Conference. She is also the volunteer Executive Director of the Native Women's Collective [http://www.nativewomenscollective.org/], a nonprofit organization that supports the continued revitalization of Native American arts and culture. She is Hupa, Karuk, and Yurok and is enrolled in the Hoopa Valley Tribe. Carry Kim, Co-Host of EcoJustice Radio. An advocate for ecosystem restoration, indigenous lifeways, and a new humanity born of connection and compassion, she is a long-time volunteer for SoCal350, member of Ecosystem Restoration Camps, and a co-founder of the Soil Sponge Collective, a grassroots community organization dedicated to big and small scale regeneration of Mother Earth. MORE INFO “Tending Nature: Indigenous Land Stewardship.” KCET documentary film series. https://www.kcet.org/shows/tending-nature/special/indigenous-land-stewardship Episode 19: Decolonizing Water Part I Water Talk Podcast https://www.watertalkpodcast.com/episodes/episode-19 ”Reviving Relationships with Our Foodways: A History of Indigenous Food Sovereignty in California and Beyond" by Dr. Cutcha Risling Baldy and Dr. Kaitlin Reed (co-directors of the FSL). https://cooperationhumboldt.com/food-guide-2021/ Podcast Website: http://ecojusticeradio.org/ Podcast Blog: https://www.wilderutopia.com/category/ecojustice-radio/ Support the Podcast: https://www.patreon.com/ecojusticeradio Executive Producer: Jack Eidt Hosted by Carry Kim Intro By: Jessica Aldridge Engineer and Original Music: Blake Quake Beats

Jako pierwsza pokazała Polsce że fryzjerstwo jest sztuką a praca z włosami kreowaniem, które nie ma granic. W swojej Pracowni łączy tworzenie fryzur z innymi dziedzinami, chociażby z fotografią, wspiera także młodych artystów. Współpracowała m.in. z Teatrem Roma, organizuje wystawy, pokazy mody a także produkuje filmy. Podkreśla jak ważny jest zdrowy balans między życiem w zgodzie z naturą a podążaniem za najnowszymi technologiami i trendami. Swoje miejsce na świecie znalazła w leśniczówce na Dolnym Śląsku, na którym się urodziła i wychowała – i gdzie odkryła swoją pasję do fryzjerstwa. Choć początki wcale nie były łatwe i wymagały od niej ogromnej determinacji, dzisiaj mówi o zawodowym i życiowym spełnieniu. Do wysłuchania rozmowy z „fryzjerką gwiazd” Jagą Hupało, zaprasza Aleksandra Galant.

Girls have always been reaching puberty, but what that meant for her has varied. In this episode we look at the age of menarche (when girls start their period) and whether that was cause for shame or celebration: In ancient Greece, girls at puberty "acted the she-bear." In Rome they dedicated their dolls to Venus. In many cultures girls entered a period of seclusion and fasting at menarche. In 18th and 19th Western cultures, menarche meant the begining of concealment, discomfort, and danger. But in several Native American tribes (Hupa and Mescalero Apache, for example), the whole community gathered to celebrate and welcome the girl into womanhood. Visit the website (herhalfofhistory.com) for sources, transcripts, and pictures. Support the show on my Patreon page for bonus episodes, polls, and a general feeling of self-satisfaction. In particular the poll for a Series 12 topic is open on Patreon until January 9th. You don't have to be a subscriber to vote! Or make a one-time donation on Buy Me a Coffee. Join Into History (intohistory.com/herhalfofhistory/) for a community of ad-free history podcasts plus bonus content. Visit Evergreen Podcasts to listen to more great shows. Follow me on Twitter (X) as @her_half. Or on Facebook or Instagram as Her Half of History.  

It's that time of year when we gather around the table to share a holiday dinner with family and friends for harvest feasts and winter community meals. To keep everyone safe from foodborne illnesses like Salmonella and E. Coli, home cooks must remember some simple, but important, food safety rules. Viruses and bacteria spread by contaminated food not only cause unpleasant gastrointestinal issues, foodborne illnesses can be life-threatening for elders and those with weak immune systems. We'll talk with food safety and medical experts about safe food handling. GUESTS Meagen Baldy (Hupa), food safety specialist with the Indigenous Food and Agriculture Initiative   Stephen Piontkowski, senior environmental health officer in the Division of Environmental Health Services at the Office of Environmental Health and Engineering at the Indian Health Service   Patricia Sullivan, advanced practice nurse consultant in the Division of Nursing Services at the Indian Health Service    

We read in Parashat Vayeseh that when Yaakob arrived in Haran, at the home of his uncle, Laban, he reached an agreement with Laban. According to the agreement, Yaakob would work for seven years as a shepherd, tending to Laban's herds, in reward for which he would marry Laban's younger daughter, Rachel, whom Yaakob loved. As we know, Laban ended up tricking Yaakob, and bringing him his older daughter, Leah, instead. Yaakov would eventually marry Rachel, as well, one week later, in exchange for another seven years of work. The Torah relates that after Yaakob and Laban made their initial agreement, Yaakob shepherded Laban's flocks for seven years, “and they were like just a few days, because of his love for her” (29:20). The lengthy seven-year period passed very quickly, the Torah tells us, because Yaakob loved Rachel so deeply. Many have noted that seemingly, Yaakob's love for Rachel should have made the time pass more slowly, not more quickly. When somebody anticipates an event, the days do not pass fast enough. Why, then, does the Torah say that the time passed quickly because of Yaakob's love for Rachel? The answer to this question lies in a common misconception about what “love” really is. I once heard this idea explained by way of an analogy of a person who enjoys eating fish, and is asked by somebody who observes him eating a scrumptious fish dinner, “Why are you eating fish?” “What do you mean?” the fellow replies. “I love fish!” “You love fish?” his friend asks. “Why would you want this fish to be pulled out of the water and killed, and then baked in an oven, if you love it? You don't love fish – you love yourself, and so you eat fish because it brings you pleasure.” Rav Eliyahu Dessler (1892-1953), in a famous passage in his Michtab Me'Eliyahu (vol. 1, p. 38), explains that true love is a desire to give to the other person. Many marriages fail or come under strain, Rav Dessler writes, because the spouses focus more on having their wishes fulfilled by one another, rather than fulfilling each other's wishes. If a relationship is built upon the selfish desire to fulfill one's own wishes, then, invariably, there will be disappointment and resentment. But if a relationship is built upon true love, which means that each spouse cares for the other and gives to the other, then the relationship will blossom. Often, Rav Dessler observes, a marriage begins with the husband and wife trying to impress and please each other for their own interests, in order to receive the gratification that they seek. Since their goal is their own satisfaction, this will not last. In order for the marriage to succeed, both parties must be committed to giving to each other unconditionally. On this basis, some commentators suggested an explanation for why the seven years Yaakob spent working for Laban passed by so quickly. Yaakob's love for Rachel was real. He did not “love” her only because she would please him and satisfy him. He loved her in the sense that he was genuinely concerned about and committed to her. And when Yaakob first arrived in Haran, he met Rachel at the well, because she was tending to her father's flocks (29:6), as there was, apparently, nobody else to do the job. Yaakob's work for Laban relieved Rachel of the responsibility to shepherd the sheep. And this is why Yaakob enjoyed the seven years of work – because he welcomed the opportunity to help Rachel, to free her from the obligations of shepherding. This is what true love is – the desire to give to the other, to sacrifice for the other, rather than trying to get the other to give to us and to sacrifice for us. There is a longstanding custom that the groom breaks a glass under the Hupa, at the end of the marriage ceremony. One explanation of this practice might be that the word “Kos” (“cup”) in Gematria equals 86, which is the same Gematria as the word “Ha'teba” – “nature.” As the groom is about to leave the Hupa and begin married life, he is told that he must break his nature. We are all naturally inclined to take, to try to derive benefit from other people. In order for a marriage to succeed, the couple must break this nature, and set out to give, instead of take. Married life requires both parties to constantly give to, and sacrifice for, one another. This is what engenders true love, and what will create a happy and mutually fulfilling relationship.

Jordanna Anawalt is Hupa woman descending from the Hoopa Valley Tribe of Northern California. She acknowledges that the beautiful Central Oregon land that she currently resides and works upon is the original homelands of the Confederated Tribes of Warm Springs who ceded the land in the Treaty of 1855.Jordanna works as a Congruent Communication Coach with humans and horses, a Medicine Drum Dreaming Guide, an artist, a story holder, and a communication channel for those without spoken language. She is the creator of Equine Experiential InnerStanding™ and the specialization of CHOICE Horsemanship™. Her work focuses on guiding humans and horses to oneness by revitalizing indigenous approaches to live in harmony with the natural world.CHOICE Tribe was founded in 2019 out of a deep admiration and reverence for the Horse alongside Jordanna's indigenous heritage―Hupa―which honors the inextricable connection between the natural world and spirit plane. The programs CHOICE Tribe presents to the world are an embodiment of the original knowing that there is no separation between Nature and the People, because we are Nature.Jordanna is an enrolled member of the Hoopa Valley Tribe of Northern California. She has indigenous ancestry in the Tolowa Dee-ni' Nation of Northern California and in the geographic regions of the Azores, Yucatan, and Scotland.The book Jordanna mentioned:Aloha Qi GongConnect with Jordanna:www.choicetribe.comJordanna on Facebook Choice Tribe on Facebook Instagram: @choice_tribe @choicehorsemanshipMusic provided by Justin Tamminga

The increase in unprecedented damage from wildfires knows no boundaries and International Indigenous fire management experts see global participation as a solution. At the heart of their work is recognition that climate change is a major contributing factor.  They're bringing traditional fire knowledge to a new generation who are inheriting some of the worst conditions for destructive wildfires in history. We'll talk with some of those gathered for this year's Indigenous Peoples Burning Workshop. GUESTS Charity Battise (Alabama Coushatta), student at the University of Oklahoma   Ryan Reed (Karuk, Hupa, and Yurok), Indigenous fire practitioner Victor Steffensen (Tagalaka descendent), lead fire practitioner of the Firesticks Indigenous Alliance

Interview with Jordanna Anawalt.I'm very pleased to announce an interview with Jordanna Anawalt.I recently came across Jordanna on a podcast with Warwick Schiller (The Journey on Podcast) I found the conversation so engaging, that I decided to send her an email to say how much I enjoyed the conversation and to invite her on as a guest and to my surprise, she replied straight away and accepted my invitation.  I hope you enjoy this episode, as I loved chatting with Jo and finding out a little more about her work with horses, humans and the knowledge she wishes to share with the world.Note: The sound quality may not be as crisp as I would like due to Jo's headset not working on the live stream but it does not distract the message and information that Jo wishes to share.Jordanna Anawalt.Jordanna Anawalt is an enrolled Hupa native descending from the Hoopa Valley Tribe of Northern California. She acknowledges that the beautiful Central Oregon land that she currently resides and works upon is the original homelands of the Confederated Tribes of Warm Springs who ceded the land in the Treaty of 1855.Jordanna works as a Congruent Communication Coach with humans and horses, a Medicine Drum Dreaming Guide, an artist, a story holder, and a communication channel for those without spoken language. She is the creator of Equine Experiential InnerStanding™ and the specialisation of CHOICE Horsemanship™. Her work focuses on guiding humans and horses to oneness by revitalising indigenous approaches to live in harmony with the natural world. From her earliest memories, Jordanna was tuned in to the whispers of the natural world and is a lifelong student of the teachings of the 7-Directions as well as the symbolism contained within The Dreaming. During an out of body experience when she was an adolescent, a being appeared and offered her the following insight: "In every moment, you have a choice. You can choose to live in a story that is created by what's happening to you or you can choose to live in a story where you are the creator of events. Your experience is simply your choice."  Jordanna traveled to Western Australia, Indonesia, and Hawaii where she was a student of the land and several Medicine Keepers who gifted her the remembering of the Horse as a representation of Nature. When she returned to the PNW, she held a strongly rooted understanding of the need to cultivate a community connection space where the approach to holistic well-being was inspirited by indigenous wisdoms and inspired by the Medicine Horse and her way of life. She made a choice to create what was being called forward and CHOICE Tribe was born. CHOICE Tribe was founded in 2019 out of a deep admiration and reverence for the Horse alongside Jordanna's indigenous heritage―Hupa―which honors the inextricable connection between the natural world and spirit plane. The programs CHOICE Tribe presents to the world are an embodiment of the original knowing that there is no separation between Nature and the People, because we are Nature.www.choicetribe.comwww.facebook.com/choicetribewww.facebook.com/choicetribehorsemanship Video version (alongside applicable podcasts) can be viewed on facebook and YouTube.https://www.facebook.com/equinevoices.co.ukhttps://www.youtube.com/@equinevoicesukhttps://www.instagram.com/equinevoices.ukContact Ronnie.mailto:equinevoicesronnie@gmail.com

Episode 7 [1:37:47] explores the complexities of what is known as Federal Recognition, and the Federal Recognition Process, which relate to Indigenous sovereignty and self-determination. This is an extremely complex topic, especially in relation to Native Californian Tribes. Our guests, Dr. Olivia Chilcote (a member of the San Luis Rey Band of Mission Indians), and Dr. Vanessa Esquivido (an enrolled member of the Nor Rel Muk Wintu Nation, who is also Hupa & Xicana), both have expertise in the process as it relates to their Tribes' attempts to achieve Federal Recognition. And yet, this conversation just scratches the surface of this complex topic.In this episode, we depart from our usual format. This episode features a conversation about Federal Recognition between Dr. Chilcote and Dr. Esquivido, facilitated by our co-producer Dr. Martin Rizzo-Martinez and lightly edited by Daniel Stonebloom. Music by G. Gonzales.For additional information on Federal Recognition, please see the following:The Process and The People: Federal Recognition in California, Native American Identity, and the San Luis Rey Band of Mission Indians, 2017 Dissertation by Olivia Chilcote“Time Out of Mind”: The San Luis Rey Band of Mission Indians and the Historical Origins of a Struggle for Federal Recognition, by Olivia Chilcote, California History Journal 2019."Unsettling evidence: an anticolonial archival approach/reproach to Federal Recognition," by María Montenegro, 2019."The Destruction of Identity: Cultural Genocide and Indigenous Peoples," by Lindsay Kingston, 2015."Creating the Space to Reimagine and Rematriate Beyond a Settler-Colonial Present: The Importance of Land Rematriation and ‘Land Back' for Non-Federally Recognized California Native Nations," 2022 Dissertation by Cheyenne Reynoso."The study of indigenous political economies and colonialism in Native California: Implications for contemporary tribal groups and federal recognition,” by Kent G. Lightfoot, Lee M. Panich, Tsim D. Schneider, Sara L. Gonzalez, Matthew A Russell, Darren Modzelewski, Theresa Molino, and Elliot H. Blair, 2013.In addition, Dr. Olivia Chilcote's book on the Federal Recognition process in California will be published in Spring, 2024, by University of Washington Press.

The Bet Yosef records a practice, which originates from the Geonim, to recite a Beracha over a cup of wine as part of the Berit Mila ceremony. This is indeed the accepted practice today. Several different reasons have been offered to explain the purpose of the cup of wine. Some suggested a comparison between a Berit Mila and a wedding, on the basis of which a cup of wine is required at a Berit Mila just as it is under the Hupa (canopy) at a wedding. Others explain the cup of wine as serving simply as "Hibub Misva" – an expression of our love and affection for this special Misva of circumcision.An interesting question arises concerning the Beracha over the wine at a Berit Mila that takes place in the synagogue on Shabbat morning. Can one fulfill his obligation of Kiddush by listening to this Beracha? Can the Beracha recited over the wine at a Berit Mila function both as the Beracha for the Berit and the Beracha for Kiddush, or does it relate only to the Berit Mila ceremony?The Halacha in such a case is that one may, indeed, fulfill his Kiddush obligation through the Beracha recited at the Berit Mila in such a case. Therefore, the person who recites the Beracha of "Boreh Peri Ha'gefen" over the wine at the Berit should first announce to everyone in attendance that he has in mind for them to fulfill their Kiddush obligation through his recitation of Kiddush. Of course, they, too, must have this intention as they hear his Kiddush, listen attentively to his Beracha, and recite "Amen." Furthermore, if this Beracha fulfills the requirement of Kiddush, the person who recites the Beracha must ensure to drink the minimum required amount for fulfilling the obligation.Moreover, the Halachic principle of "En Kiddush Ela Be'makom Se'uda" teaches that one must eat at least a small meal in the location where he recites or hears Kiddush. Hence, if one wishes to fulfill his obligation of Kiddush through the Beracha recited over the wine at a Berit, he must ensure to eat at least a Ke'zayit of "Mezonot" food in that room, for otherwise he does not fulfill his obligation.Summary: If a Berit Mila is held in the synagogue on Shabbat morning, one can fulfill his obligation of Kiddush by listening to the Beracha over the cup of wine at the Berit. Both the one reciting the Kiddush and the others must have this in mind as the Beracha is recited, and the one reciting the Kiddush must drink the minimum required amount of wine. Furthermore, everyone must eat at least a Ke'zayit of "Mezonot" food in the room where the Beracha was recited.See Shut Hazon Obadya, helek 1, page 127. Also, see Soba Semahot, page 76.

Jordanna Anawalt is an enrolled Hupa descending from the Hoopa Valley Tribe of Northern California. She acknowledges that the beautiful Central Oregon land that she currently resides and works upon is the original homelands of the Confederated Tribes of Warm Springs who ceded the land in the Treaty of 1855.Jordanna works as a Congruent Communication Coach with humans and horses, a Medicine Drum Dreaming Guide, an artist, a story holder, and a communication channel for those without spoken language. She is the creator of Equine Experiential InnerStanding™ and the specialization of CHOICE Horsemanship™. Her work focuses on guiding humans and horses to oneness by revitalizing indigenous approaches to live in harmony with the natural world. From her earliest memories, Jordanna was tuned in to the whispers of the natural world and is a lifelong student of the teachings of the 7-Directions as well as the symbolism contained within The Dreaming. During an out of body experience when she was an adolescent, a being appeared and offered her the following insight: "In every moment, you have a choice. You can choose to live in a story that is created by what's happening to you; or you can choose to live in a story where you are the creator of events. Your experience is simply your choice." Jordanna carried this spiritual guidance as a compass into adulthood and in 2018, one of her school horses spoke and told her a story of the direct correlation between global well-being and humankind's relationship with both the horse―domestication to present―and the natural world―hunter-gather society to present. This communication was a choice-point in Jordanna's journey, and it initiated an immersive walk alongside Horse to explore and experience the synonymous character and spirit in which both horses and indigenous cultures live their lives: aware and attuned to nature's inherent design of cooperation and congruence. Jordanna traveled to Western Australia, Indonesia, and Hawaii where she was a student of the land and several Medicine Keepers who gifted her the remembering of the Horse as a representation of Nature. When she returned to the PNW, she held a strongly rooted understanding of the need to cultivate a community connection space where the approach to holistic well-being was inspirited by indigenous wisdoms and inspired by the Medicine Horse and her way of life. She made a choice to create what was being called forward and CHOICE Tribe was born. CHOICE Tribe was founded in 2019 out of a deep admiration and reverence for the Horse alongside Jordanna's indigenous heritage―Hupa―which honors the inextricable connection between the natural world and spirit plane. The programs CHOICE Tribe presents to the world are an embodiment of the original knowing that there is no separation between Nature and the People, because we are Nature.www.choicetribe.comBecome a Patreon Member today! Get access to podcast bonus segments, ask questions to podcast guests, and even suggest future podcast guests while supporting Warwick: https://www.patreon.com/journeyonpodcastWarwick has over 650 Online Training Videos that are designed to create a relaxed, connected, and skilled equine partner. Start your horse training journey today!https://videos.warwickschiller.com/Check us out on Facebook: https://www.facebook.com/WarwickschillerfanpageWatch hundreds of free Youtube Videos: https://www.youtube.com/warwickschillerFollow us on Instagram: @warwickschiller

Emmilee Renae Risling was born on February 19, 1989 to parents Gary and Judy Risling. She has a sister named Mary and was raised in Northern California. Her family lived on California's coast line, near the city of Arcata. Emmilee took her Hupa duties very seriously and was proud of her Native American heritage. She would sing and dance in traditional ceremonies and even participated in a march in Washington DC as a teenager to celebrate the opening of the Smithonian's National Museum of the American Indian. The celebration drew national attention and she was even featured on the front page of the Washington Post. When she was 15, she was the vice president of the Native American club at her high school and was quoted as saying, “My culture is really important to me. That's the way I've been raised.” This is her story. Emmilee is 5' 3”, 140 pounds and has brown hair and brown eyes. She was last seen near Weitchpec on the Yurok reservation.If you have any information about Emmilee's whereabouts you can contact the Hoopa Tribal Police at 503-625-4202. RESOURCES: https://themurderdiariespodcast.com/episodes/missing-emmilee-risling Music Used: Walking with the Dead by Maia Wynne Link: https://freemusicarchive.org/music/Maiah_Wynne/Live_at_KBOO_for_A_Popcalypse_11012017 License: https://creativecommons.org/licenses/by-nc-nd/4.0/ Our Links: Website: https://themurderdiariespodcast.com/ Patreon: https://www.patreon.com/themurderdiariespod Buy Us a Coffee: https://www.buymeacoffee.com/mdiariespod Instagram: https://www.instagram.com/themurderdiariespod/ TikTok: https://vm.tiktok.com/ZTdgBwpV1/ Edited by: https://www.landispodcastediting.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Whether it's the frozen Alaska tundra or the hot, arid expanse of the Navajo Nation, tribal law enforcement officials, helped out by dedicated volunteers, make up search and rescue systems ready to deploy in a moment's notice. They have an array of tools, ranging from trained dogs to drones to try and find people reported missing and bring them home safe. We'll hear from search and rescue professionals about how the methods and technology they use. GUESTS Dan Martinez (Confederated Tribes of Warm Springs), tribal emergency manager Alanna Wright (Yurok and Hupa), senior paralegal and special tribal criminal jurisdiction coordinator for the Yurok Tribe Caleb Landers, deployment manager and K9 handler at Quapaw Nation Emergency Management  Hugh Murray, K9 handler

Whether it's the frozen Alaska tundra or the hot, arid expanse of the Navajo Nation, tribal law enforcement officials, helped out by dedicated volunteers, make up search and rescue systems ready to deploy in a moment's notice. They have an array of tools, ranging from trained dogs to drones to try and find people reported missing and bring them home safe. We'll hear from search and rescue professionals about how the methods and technology they use. GUESTS Dan Martinez (Confederated Tribes of Warm Springs), tribal emergency manager Alanna Wright (Yurok and Hupa), senior paralegal and special tribal criminal jurisdiction coordinator for the Yurok Tribe Caleb Landers, deployment manager and K9 handler at Quapaw Nation Emergency Management  Hugh Murray, K9 handler

Episode 3 continues and deepens our critique of academia's extractive and complex relationship with Native California by examining the history of one of California's most renowned and celebrated anthropologists, Alfred L. Kroeber. Kroeber helped establish the school of Anthropology at UC Berkeley, and, up until 2021, his name adorned UC Berkeley's Kroeber Hall. This episode examines Kroeber & his legacy, the life of a Native man known as Ishi, and the renaming of Kroeber hall, from the perspectives of Indigenous Californians.Speakers:Dr. Cutcha Risling-Baldy (Hupa, Yurok, Karuk)Dr. Brittani Orona (Hoopa Valley Tribe)Mark HylkemaDr. Samuel J. RedmanCindi Alvitre (Tongva, co-founder of the Ti'at Society)Alexii Sigona (Amah Mutsun Tribal Band)Dr. Vanessa Esquivido (Nor Rel Muk Wintu, also Hupa and Xicana)Additional reading:We are Dancing for You, by Cutcha Risling BaldyIshi's Brain: In Search of Americas Last "Wild" Indian, by Orin Starn“Alfred Kroeber's Handbook and Land Claims: Anthros, Agents, and Federal (Un)Acknowledgment in Native California,” by Nicholas BarronA Top UC Berkeley Professor Taught With Remains That May Include Dozens of Native Americans, ProPublica article, March 5th, 2023.Alfred Kroeber and his Relations with California Indians, by Dr. Nancy Scheper-Hughes, July 24, 2020.Grave robbing at UC Berkeley: A history of failed repatriation, Sage Alexander, December 5, 2020.L.A. Times Editorial: ​​The real way UC Berkeley can make up for disrespect toward Native Americans, January 31, 2021.Challenging Colonialism is produced by Daniel Stonebloom & Martin Rizzo-Martinez. All interviews by Martin, all audio engineering and editing by Daniel. All music by G. Gonzales.This podcast is produced with support from California State Parks Foundation.

The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Tazria (16), codifies the obligation to wash one's hands – without reciting a Beracha – before eating a food that has been dipped in one of the seven liquids. These liquids are: wine, blood, olive oil, milk, dew, honey and water. The Ben Ish Hai mentions that a helpful way to remember these seven liquids is through the acrostic "Yad Shahat Dam," the letters of which are the first letters of the seven liquids ("Yayin," "Dam," "Shemen Zayit," "Halav," "Tal," "Devash" and "Mayim"). This Halacha is most familiar to us from the Seder on Pesah, when after Kiddush we wash our hands without a Beracha in preparation for eating the celery dipped in salt water. As water is one of the aforementioned seven liquids, before eating celery with water one must wash his hands without a Beracha. Similarly, if a person washes a fruit and eats it without drying it, he must first wash his hands just as he does before eating bread – three times on each hand – but without a Beracha.There are, however, a number of conditions that apply to this obligation:1) Although the Ben Ish Hai held that this obligation applies to even small quantities of food, Hacham Ovadia Yosef, in his work Halichot Olam, Helek 1, Parashat Tazria, writes that one may be lenient when eating less than a Ke'zayit of food dipped in liquid. Though it is certainly commendable to be stringent in this regard, according to the strict Halacha one who eats less than a Ke'zayit of food with liquid is not required to first wash his hands.2) Some authorities maintain that this obligation does not apply to food eaten with liquid that had been cooked, while others extend the requirement even to such cases. Furthermore, some authorities contend that washing is required only if one eats the food with his hands, whereas others claim that the obligation applies even when one uses a utensil. As for the final Halacha, the Ben Ish Hai and Hacham Ovadia Yosef rule that one may be lenient in situations where both of these factors apply, meaning, when one eats food with a cooked liquid, with a utensil. Thus, for example, if a person lifts a piece of cake with a fork and dips it in coffee (which consists mainly of water), he is not required to wash his hands, since the coffee has been cooked and one eats the food with a utensil.3) There is some controversy concerning a case of one who eats with his hand but his hand does not come in contact at all with the liquid. The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his commentary to the Haggadah entitled Simhat Ha'regel, disapproves of the practice of many to dip cake into their coffee and eat it without washing their hands. According to the Ben Ish Hai, the Hid"a refers only to those who submerge the cake entirely in the coffee, such that their hand inevitably touches the coffee. If, however, one's hand does not come in contact with the liquid, he need not wash his hands. Rabbi Moshe Halevi (Israel, 1961-2001), by contrast, held that the Hid"a's ruling applies even if one's hand does not come in contact with the liquid. As for the final Halacha, Hacham Ovadia Yosef concurs with the position of the Ben Ish Hai, and thus one is not required to wash his hands if his hand does not touch the liquid.4) The Ben Ish Hai further writes that one is not required to wash his hands if the food he eats is customarily eaten with a utensil. Thus, for example, one need not wash his hands before eating cereal with milk, even if the milk has not been cooked. Since nobody eats cereal and milk without a utensil, the obligation of hand-washing does not apply. Similarly, if one eats a salad that people normally eat with a utensil, he is not required to wash his hands even if olive oil is mixed into the salad. However, if one eats large pieces of vegetables with olive oil, he must wash his hands even if he uses a utensil, since some people would eat large pieces of vegetable with their hands. Similarly, if one eats a wet pickle he would have to wash.5) It should be noted that this obligation does not apply to foods eaten with oils other than olive oil. Therefore, one generally does not have to wash his hands before eating "Sufganiyot" (jelly donuts), since they are usually not made with olive oil.6) One who drinks one of the seven liquids with his hands or finger is not required to first wash his hands. Although the Ben Ish Hai rules that one should preferably wash his hands in such a case, Hacham Yishak Yosef, in his work Yalkut Yosef, Helek 3, notes that the prevalent custom does not follow the Ben Ish Hai's ruling. Thus, one who drinks water from a faucet with his hands is not required to first wash his hands. Likewise, many Rabbis have the practice after reciting the Berachot under the Hupa (canopy) at a wedding to spill some drops of wine onto their finger and then sip the wine off their finger. In such a case, one would not be required to first wash his hands.

Land Back, the movement to return the stolen lands of the USA, also known as Turtle Island, to the original Indigenous peoples who inextricably belong to them, has been accelerating for some time now. Indigenous peoples have "lost" roughly 99% of the lands they once inhabited, according to a 2021 data set published in Science. 42% of tribes in historical records have no recognized land base today. Radical imagination is required to forge a new, and also perhaps ancient way out of the injustices and destruction inherent in settler colonialism. As our guest Dr. Cutcha Risling Baldy [http://cutcharislingbaldy.com], Associate Professor and Department Chair of Native American Studies at Cal Poly Humboldt, reminds us, decolonization IS land back. Knowing we live on occupied lands, what are we compelled to actually do or change? What is our personal responsibility to the Indigenous peoples and lands where we have "settled?" The time is ripe for actions over tokenism and superficial gestures. Dr. Cutcha Risling Baldy is the Co-Director of the Cal Poly Humboldt Native American Studies Food Sovereignty Lab & Traditional Ecological Knowledges Institute. Her book: We Are Dancing For You: Native Feminisms and the Revitalization of Women's Coming-of-Age Ceremonies received “Best First Book in Native American and Indigenous Studies,” at the 2019 Native American Indigenous Studies Association Conference. She is also the volunteer Executive Director of the Native Women's Collective [http://www.nativewomenscollective.org/], a nonprofit organization that supports the continued revitalization of Native American arts and culture. She is Hupa, Karuk, and Yurok and is enrolled in the Hoopa Valley Tribe. Carry Kim, Co-Host of EcoJustice Radio. An advocate for ecosystem restoration, indigenous lifeways, and a new humanity born of connection and compassion, she is a long-time volunteer for SoCal350, member of Ecosystem Restoration Camps, and a co-founder of the Soil Sponge Collective, a grassroots community organization dedicated to big and small scale regeneration of Mother Earth. For an extended interview and other benefits, become an EcoJustice Radio patron at https://www.patreon.com/posts/cutcha-risling-79318587 MORE INFO “Tending Nature: Indigenous Land Stewardship.” KCET documentary film series. https://www.kcet.org/shows/tending-nature/special/indigenous-land-stewardship Episode 19: Decolonizing Water Part I Water Talk Podcast https://www.watertalkpodcast.com/episodes/episode-19 ”Reviving Relationships with Our Foodways: A History of Indigenous Food Sovereignty in California and Beyond" by Dr. Cutcha Risling Baldy and Dr. Kaitlin Reed (co-directors of the FSL). https://cooperationhumboldt.com/food-guide-2021/ Podcast Website: http://ecojusticeradio.org/ Podcast Blog: https://www.wilderutopia.com/category/ecojustice-radio/ Support the Podcast: https://www.patreon.com/ecojusticeradio Executive Producer: Jack Eidt Hosted by Carry Kim Intro By: Jessica Aldridge Engineer and Original Music: Blake Quake Beats Episode 166

The Halacha strictly prohibits making a Hefsek (interruption) between the recitation of the Beracha and the initial consumption of the food or beverage. For example, if one would speak extraneously after reciting Hagefen before he took his first sip, he would have to make another Beracha. There are also several lesser-known applications of this Halacha in which answering Amen to an extraneous Beracha constitutes a Hefsek. First, Hacham Ovadia, in Yabia Omer, teaches that women should not answer Amen to the Beracha "Lesheb BaSukkah," which is recited after Kiddush on Sukkot. Since women are not obligated in the Misva of Sukkah, saying Amen constitutes a Hefsek (interruption) between the Beracha of Hagefen and the drinking of the wine. The second application, also brought by Hacham Ovadia, involves a case in which a man has already made Habdalah and then repeats it for his wife. In such a case, the Halacha states that the man should say all the Berachot, except for "Boreh Me'oreh Ha'esh" on the flame, which is recited by the woman. The reason is that it is not clear that the man may recite that Beracha twice. In such a situation, the man should not answer Amen to his wife's Beracha on the flame. Doing so constitutes a Hefsek (interruption) between his Beracha of Hagefen on the wine and his drinking.The third application arises during the Berachot under the Hupa. Popular custom has added a Beracha on Besamim (spices) in between the Hagefen on the wine and the Birkat HaErusin (wedding blessing). The source for this addition is not clear, but it does present several issues of Hefsek. First, the Hatan and Kallah should not answer Amen to the Beracha on the Besamim, since it interrupts between the Hagefen and their drinking the wine. Second, the rabbi should not answer Amen to the Beracha on the Besamim, and he certainly should not recite that Beracha himself, since that is a Hefsek between the Hagefen and the Birkat HaErusin. It follows that if the Hatan and Kallah do not answer Amen, then they should not smell the Besamim. It seems that this custom of Besamim under the Hupa causes more problems than it solves. While this does not mean that it should be abolished, people should be aware how to prevent this custom from violating the Halachic integrity of the wedding ceremony SUMMARYInterrupting between a Beracha and consumption of the food or drink is strictly prohibited. If one did talk in between the Beracha and the drinking, he must repeat the Beracha. Answering Amen to an extraneous Beracha also constitutes an interruption. For example, a woman should not answer Amen to the Beracha of "Lesheb Basukkah," after Kiddush. In addition, a man making Habdalah for his wife should not answer Amen to his wife's Beracha on the flame. Finally, the rabbi and the wedding couple should not answer Amen to the Beracha on the spices under the Hupa.

After vanquishing the Greeks from Jerusalem, the Hashmonaim set out to cleanse the Bet Ha'mikdash, which had been defiled by the Greeks, and they dedicated the Bet Ha'mikdash anew. As the Gemara famously relates, all the oil had been defiled, with the exception of one small flask which was found untouched, still bearing the Kohen Gadol's seal. The Hashmonaim used this oil to kindle the Menorah, and it miraculously sufficed for eight nights, until new oil could be produced and delivered to the Bet Ha'mikdash. Many commentators raise the question of why the Hashmonaim insisted on using specifically pure oil. The Halachic provision of "Tum'a Hutra Be'sibur" allows performing the service in a state of impurity when the majority of the nation is impure. Seemingly, this should apply to the kindling of the Menorah with impure oil when the Temple was overrun by impurity. Moreover, it is unclear how the oil had become Tameh (impure) as a result of the Greeks' intrusion into the Temple. A non-Jew touching something does not bring Tum'a (impurity) upon that item. And thus many scholars maintained that the oil in the Bet Ha'mikdash was acceptable for the lighting of the Menorah according to Torah law, despite having been handled by the Greeks, and it was disqualified only Mi'de'rabbanan (by force of Rabbinic enactment). We must therefore ask, couldn't this Rabbinic edict have been suspended under the extenuating circumstances in which the Hashmonaim found themselves? Why did they insist on using only pure oil, if the impure oil was fit for use on the level of Torah law? One answer given is that the Greeks had used the oil they found in the Bet Ha'mikdash for idol worship. This indeed disqualified the oil for use even under the circumstances, since the oil had been defiled through its having been used for pagan rituals. Some commentators, however, explain that the Hashmonaim did not want to rely on any leniencies, or to compromise standards even one iota, because this marked the dedication of the Bet Ha'mikdash. When starting something new, nothing short of the very best is acceptable. Only the strongest foundations can support a large building. The Hashmonaim understood that they were building the foundations of the renewed Bet Ha'mikdash, and so they insisted on maintaining the highest standards of purity and Kedusha, without any compromises or leniencies. A story is told of the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1845-1905), a towering Lithuanian sage who was brought to Jerusalem to serve as the city's Chief Rabbi. Immediately upon arriving in the city, he was invited to officiate at a wedding as his first role in his new position. Already at the beginning of the ceremony, he made a mistake – when reciting the Beracha over the wine, he accidentally recited, "She'ha'kol" instead of "Bori Peri Ha'gefen." He then immediately recited "Bore Peri Ha'gefen," the correct Beracha. The people were astounded – and very disappointed. There is a well-known Halacha that if one mistakenly recited "She'ha'kol" over a food or beverage which requires a different Beracha, the Beracha is valid after the fact. The people could not believe that the Rabbi chosen as the Chief Rabbi of Jerusalem forgot this simple Halacha, and recited a Beracha unnecessarily. When he was later asked about the incident, the Aderet explained why he recited a new Beracha. He said that when the Rabbi recites the Beracha under the Hupa at a wedding, he does so on behalf of the groom. He is the groom's "Shaliah" ("agent"), in a sense, with regard to the Beracha. Hence, he must recite only the Beracha which the groom wants him to recite and thus authorizes him to recite. Unquestionably, a couple at their wedding want to begin their marriage with a strong foundation. They want things done optimally, in the best possible manner, and not on the level of "Be'di'abad" – in a way which is acceptable only after the fact. Therefore, even though generally one who mistakenly recites "She'ha'kol" has fulfilled his obligation and does not recite a new Beracha, in this particular instance, the Rabbi needed to recite a new Beracha – because the Hatan expected him to recite the optimal Beracha, and not a Beracha which is valid only after the fact. This might also explain why we light not just a single candle each night of Hanukah, which suffices to fulfill the basic obligation, but an additional candle each night, following the "Mehadrin Min Ha'mehadrin" – the highest standard, as the Gemara teaches. As we celebrate the rededication of the Bet Ha'mikdash, the building of the foundation for the renewed Mikdash, we follow the Hashmonaim's example and strive for the highest standard of performance, seeking to fulfill the Misvot in the best way possible, without any shortcuts or compromises.

April 4, 2022--Join Corine Pearce and her guests, culture bearers Eric Wilder, a local artist and storyteller from the Kashia Pomo Tribe and Sara Calvosa of the Karuk tribe from the Hupa valley, a home cook and food writer who works with traditional native foods of California.

This week on our show we have Dr. Terry Knapp – Founder, Director, and Chief Medical Officer of CareSpan Holdings, Inc.  Dr. Knapp has a storied 50-year record of achievement in health care and business. His company CareSpan provides a comprehensive, integrated digital healthcare “Clinic-in-the-Cloud” solution by creating unfettered access to care for the underserved, with an emphasis on the care of chronic illness. Dr. Knapp has devoted his life to working with native peoples throughout the world and deeply understands the health problems and impediments to better healthcare that afflict Native Americans.  In this episode, he is here to share his views in order to raise awareness for the plight of indigenous peoples in our country who are receiving sub-standard care. There are some deeply emotional moments in this episode, as he discusses the failures of healthcare delivery as promised by the U.S. government more than 100 years ago. He describes American Indians that are dying a slow and agonizing death.  Their land – a reservation – is a concentration camp where they are treated as third-class “citizens” by receiving medical care that is killing them. He talks about the bureaucracy of the Indian Health Service, the failure of the IHS to provide enough good doctors, the lack of choices by patients, and the lack of respect for Native American ways by a health system that ignores their culture. He discusses the denial of access to modern medical care and posits that the Indian Health system actually makes them sicker by exacerbating psychological trauma and socioeconomic challenges associated with their physical imprisonment (as seen by rates of substance abuse and mental illness). The inhumane treatment that Dr. Knapp has observed firsthand has made him speak out about what he sees as a slow-moving but progressive bureaucratic genocide of our Indigenous peoples. The Native American phrase Mitakuye Oyasin means “all my relations”.  This is said at the end of every prayer in the Lakota Nation, and it reminds us at all times to honor all of our relations – past, present, and future. This transcends our human relatives and includes our relation to all of creation – the water, the plants, the animals, and the Creator. Indigenous people think intergenerationally as well, by honoring those in the past, present, and future. In thinking of value-based care, how can we consider all of our relations – which includes Native Americans who have suffered irreparable harms from a deeply flawed healthcare system? Episode Bookmarks: 02:00 Introduction and Background to Dr. Terry Knapp 03:50 Dr. Knapp is speaking out after seeing firsthand the inhumane treatment of our Indigenous peoples by the healthcare system 05:20 The Native American phrase Mitakuye Oyasin (“all my relations”) as a reminder that value-based care must consider all of our relations – including Native Americans who have suffered irreparable harm 07:10 Dr. Knapp discusses his medical training and life's work to make a social impact as a surgeon, inventor, and entrepreneur 13:00 Insights as a cancer patient led him to develop a “clinic in a cloud” integrated digital care company (CareSpan Health) that leverages technology to enable health equity 14:45 The catastrophically high rate of COVID-19 cases and deaths in the Native American population (and similarities to the 1918 flu pandemic) 15:15 Tribal healthcare facilities are underfunded (in 2017, US healthcare expenditures were $9,207 per capita but only $3,332 per capita for Indian Health Services) 15:50 Unethical medical practices of the past (e.g. Native American women undergoing forced sterilizations in the 1960s and 1970s) 16:20 Dr. Knapp's early experiences in treating the Yurok and Hupa tribes in California as a medical resident 18:00 Treatment of disadvantaged people in Mexico, Peru, Ecuador, Columbia, Chile, and other parts of Central America

A person who is, God forbid, involved in certain kinds of sinful behavior is disqualified from serving as a witness. These Halachot are especially important in the context of a wedding, when valid witnesses are required both for the signing of the Ketuba contract, and to witness the act of Kiddushin (when the groom gives the bride an object of value for betrothal). Care must be taken when choosing the witnesses, as appointing invalid witnesses could invalidate the Kiddushin.We list here several examples of people who are disqualified from serving as a witness:1) A person who is suspected of having an illicit relationship. The man is disqualified from serving as a witness even though there are no witnesses to the offense, but rumors have spread about his involvement in a forbidden relationship.2) The Bet Shemuel (Rav Shemuel Feivush, Poland, 17th century), in Siman 42, rules that a man who hugs and kisses women who are forbidden to him is also disqualified from serving as a witness, on the level of Torah law. 3) One who is "married" to a non-Jewish woman. Even though a Jew cannot be Halachically considered married to a gentile, a man who lives with a non-Jewish woman as husband and wife is disqualified from serving as a witness, on the level of Torah law. According to the Kenesset Hagedola (Rav Haim Banbenishti, Turkey, 1603-1673), one is disqualified if he has relations with a non-Jewish woman even if they do not live together as a married couple.4) One who eats the cheese of non-Jews or drinks the wine of non-Jews is disqualified from serving as a witness. 5) One who lends or borrows money on interest may not serve as a witness. Since it is forbidden by Torah law to accept interest or to pay interest, both the lender and borrower are disqualified.6) A person who raises his hand to strike his fellow is disqualified from serving as a witness by force of Rabbinic enactment, whereas somebody who actually strikes a fellow Jew is disqualified on the level of Torah law.7) It goes without saying that a "Moser" (somebody who cooperates with non-Jewish authorities in their persecution of Jews) is disqualified from serving as a witness on the level of Torah law. 8) A heretic who does not accept the authority of the oral tradition – the Mishna, Talmud, etc. – is disqualified from serving as a witness on the level of Torah law. In light of these guidelines, it is imperative to choose people of the highest caliber to serve as witnesses at a wedding. Witnesses should not be chosen simply because of their close relationship to the bride or groom, or to their families; they should be chosen based upon their level of Torah observance, to ensure that they are valid. Discretion is far more critical when it comes to the witnesses than with regard to the Berachot recited under the Hupa. A wedding ceremony is perfectly valid even if the Berachot are not recited at all, and the personal religious stature of the people who recite the Berachot will have no effect upon the legal validity of the marriage. But if the witnesses are unsuitable, they undermine the validity of the Kiddushin. It therefore cannot be emphasized enough how important it is to ensure to choose men of a high religious caliber to serve as witnesses.

In this episode, we interview Dr. Cutcha Rising Baldy (Hupa, Karuk, Yurok, enrolled Hoopa Valley Tribe) Department Chair and Associate Professor of Native American Studies at Humboldt State University. Cutcha shares her unique perspective growing up in the Trinity and Klamath River Basin. Her personal stories inspire us to follow the example of the Hupa, Karuk, and Yurok Tribes and remind us that despite the colonizing forces of the United States and Gold Rush era, these tribes are still here protecting their home and rivers for more than 12,000 years.   Get InvolvedCutchaRislingBaldy.comCutcha's TwitterNative Women's CollectiveSave California SalmonPetition to stop salmon fish killsTwitter  Instagram  Facebook 

Dr. Cutcha Risling-Baldy offers us the opportunity to explore the revitalization of ceremony that marks the passage into adulthood. Dr. Risling-Baldy speaks about the importance of uplifting our young people and honoring the ancestral strength of our bodies. She unpacks toxic eurocentric ideologies and modes of colonization and reminds us of the sacred nature of menstruation, queer identity, and becoming.  Dr. Cutcha Risling Baldy (Hupa, Yurok and Karuk) (she/her) is an Associate Professor and Department Chair of Native American Studies at Humboldt State University. Her research is focused on Indigenous feminisms, California Indians, Environmental Justice, and Decolonization. Her book We Are Dancing For You: Native Feminisms and the Revitalization of Women's Coming-of-age Ceremonies was awarded "Best First Book in Native American and Indigenous Studies" at the 2019 Native American Indigenous Studies Association Conference.  She received her Ph.D. in Native American Studies with a Designated Emphasis in Feminist Theory and Research from the University of California, Davis and her M.F.A. in Creative Writing & Literary Research from San Diego State University. She also has her B.A. in Psychology from Stanford University. Dr. Risling Baldy is Hupa, Yurok and Karuk and an enrolled member of the Hoopa Valley Tribe in Northern California. In 2007, Dr. Risling Baldy co-founded the Native Women's Collective, a nonprofit organization that supports the continued revitalization of Native American arts and culture. She lives in Humboldt County with her husband, daughter, step-son, and a puppy named Buffy. Resources: Cutcha's BookRisling-Baldy, We Are Dancing for You: Native Feminisms and the Revitalization of Women's Coming-of-Age Ceremonies. University of Washington Press, 2018PublicationsRisling-Baldy, "mini-k'iwh'e:n (For That Purpose—I Consider Things) (Re)writing and (Re)righting Indigenous Menstrual Practices to Intervene on Contemporary Menstrual Discourse and the Politics of Taboo" ​Cultural Studies↔ Critical Methodologies (2016): 1532708616638695.Miranda, The Extermination of the Joyas: Gendercide in Spanish California GLQ: A Journal of Lesbian and Gay Studies, Duke University PressVolume 16, Number 1-2, 2010Buckley & Gottlieb, Blood Magic: The Power of Menstruation, ​​Cutcha's Blogwww.cutcharislingbaldy.com/blogSupport the Native Women's Collective:https://www.nativewomenscollective.org/   

Presented September 8, 2021 Presenter: Celena Donahue Public Health Advocate Pueblo Overview: Through this presentation, you will gain an increased knowledge and understanding of the history and historical trauma amongst Native Americans and AI/AN women, understand the barriers within Native American populations and the impact on women, women's health, and gynecological cancer screenings. Target Audience: Physicians, nurses, health educators, administrators, and support staff working with American Indian and/or Alaska Native communities. Speaker Info: Celena Donahue is Pueblo Indian, and her family is Hupa, Yurok, and Karuk. She was raised on the Hoopa Valley Indian Reservation in rural northeastern Humboldt County. She graduated from California State University of Sacramento in 2008. She currently is a Health Equity Advocate and a Talking Circle Facilitator and has 17 years in Clinical Pathology. She has been working in Public Health for over a decade and has successfully collaborated with numerous tribes, Indian Health Services (IHS), community clinics, and different stakeholders in the healthcare community over the past several years. As a result of her collaborative efforts, there has been a significant increase in health and cancer screenings. She has a vested interest in tribal communities and minimizing the healthcare disparities in these communities. Celena has also served as the internal subject matter expert on Tribal Public Health Issues and worked on culturally appropriate materials, trainings, and guides. She has strong ties through a plethora of tribal communities where she has served as a community member and healthcare professional. Celena currently volunteers and sits on several tribal coalitions, boards, and committees. There is no commercial interest support for this educational activity. Learn more at www.keepitsacred.org

The first of the Torah's 613 Misvot is Periya Ve'riba – the obligation to procreate. The source for this Misva is G-d's command to Adam and Hava right when they were first created, “Peru U'rbu” – “be fruitful and multiply” (Bereshit 1:28). The Sefer Ha'hinuch writes about this command, “Ve'hi Misva Gedola” – this is an especially important Misva, because it in a sense encompasses all Misvot in the Torah, as the children one produces will, please G-d, fulfill all the Misvot. The Misvot are intended not for angels, but rather for human beings, and so by reproducing, we ensure the continued observance of the Torah. Implicit in the Sefer Ha'hinuch's discussion is the assumption that this Misva requires not merely producing children, but also educating them to become Torah-observant adults. The Sefer Ha'hinuch adds that this Misva applies at all times and in all locations. The obligation is incumbent upon only men; women do not bear an obligation to produce children. The Sefer Ha'hinuch warns that those who neglect this Misva are liable to severe punishment. An interesting question arises as to whether one fulfills this Misva if he begets a Mamzer (illegitimate child). This can happen in two different situations – when a Ger (Halachic convert) marries a Mamzeret, a permissible union, the products of which are Mamzerim; and when one engages in relations with somebody with whom relations are forbidden and carry the punishment of Karet (eternal excision from the Jewish Nation). This includes situations such as incest and adultery. Interestingly enough, the Talmud Yerushalmi indicates that even in the latter case, where a person begot a child through a strictly forbidden relationship, he fulfills the Misva of Periya Be'ribya. The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of the Shulhan Aruch) cites this position in the name of the Ritba (Rav Yom Tob of Seville, Spain, c. 1260-c. 1320). At first glance, we might wonder how this position can be reconciled with the famous principle of “Misva Ha'ba'a Ba'abera,” which disqualifies a Misva performed via a transgression. How can one be considered to have fulfilled a Misva by performing an act which constitutes a violation of one of the most severe Torah prohibitions? The Minhat Hinuch (Rav Yosef Babad, 1801-1874) answers that the rule of “Misva Ha'ba'a Ba'abera” applies only when the performance of a Misva and the violation of a sin occur simultaneously. The classic case is when a person picks up somebody else's Etrog to steal it, intending at the same time to fulfill the Misva of the four species on Sukkot. The thief does not fulfill the Misva, because the Misva act was also an act of sin. If, however, a Misva was facilitated through a forbidden act which preceded it, the Misva has nevertheless been fulfilled. In the case of Periya Ve'ribya, the Minhat Hinuch explains, the Misva is fulfilled not through the act of intercourse, but rather when the child is born. The relationship facilitates the Misva, but is not the Misva act itself. Therefore, one who has an incestuous or adulterous relationship which produces a Mamzer nevertheless fulfills the Misva of procreation, since the forbidden act which facilitated the Misva occurred before the fulfillment of the Misva. This principle also affects a different question – when one should have in mind to fulfill the Misva of Periya Ve'ribya. Halacha follows the view that “Misvot Serichot Kavana” – one must have in mind to fulfill the Misva when the Misva act is performed. According to the theory advanced by the Minhat Hinuch, one does not need to have in mind to fulfill the Misva of Periya Ve'ribya during marital relations, because the Misva is fulfilled not at that time, but rather later, when the child is born. Hence, when one's child is born (specifically, the first boy and first girl, as the accepted view is that one fulfills the Misva by begetting one son and one daughter), he should have in mind at that time that he fulfills the Misva of Periya Ve'ribya. However, the Shulhan Aruch writes (Eben Ha'ezer 1), “One is obligated to marry a woman in order to procreate.” This formulation suggests that the Misva of Periya Ve'ribya is fulfilled at the time when one marries, as this is the way one procreates. For this reason, when the Minhat Hinuch served as Mesader Kiddushin, officiating at a wedding, he would instruct the groom under the Hupa to have in mind that he fulfills the Misva of Periya Ve'ribya, in order to satisfy the view implied by the Shulhan Aruch.

In this episode, we talk with Nat about his successful 25-year-long effort to get the Spring Chinook declared endangered in the Klamath river and its tributaries, as well as his work with numerous state agencies, the Klamath tribes, including the Yuroc, Karuk, Hupa, Shasta, and Klamath nations and Pacificorp, which is owned by Warren Buffet, to get four dams removed along the Klamath river.  When finished in 2024 it will be the world's largest river restoration project. The dams removal will restore the river and bring back healthy salmon runs, which in turn restores one of the tribes' most important resources and will benefit the fishing industry as well.  The deed to the dams has been transferred and is no longer in the hands of Pacificorp. This is an extraordinary story of hope in a world gone astray. Support the show (https://www.patreon.com/calihighla?fan_landing=true)

It's always a great feeling escaping the city and visiting the communities around the province. I've traveled to Vancouver Island to visit Alberni Brewing Company, a new brewery that recently opened up in Port Alberni, Located on the traditional unceded territories of the Hupačasath and c̓išaaʔatḥ. I sat down with co-owner Heather Welsh.  Big Thanks to the BC Ale Trail for making this episode possible. Support the show: https://www.buymeacoffee.com/doublea See omnystudio.com/listener for privacy information.

Humboldt State University is located on the present and ancestral Homeland and unceded territory of the Wiyot Tribe. Please donate to the Wiyot Tribe honor tax. We encourage direct giving to Tribes and Native-led efforts. Tribes and Nations in Humboldt County include Hupa, Karuk, Mattole, Tolowa, Wailaki, Wiyot, and Yurok. Our outdoor program has taken place on the lands of these Tribes as well as the lands of the Anishinabek, Chimariko, Molalla, Penobscot, Sinkyone, Shasta, Takelma, Tsnungwe, Umpqua, and Wintu Tribes. We make this land acknowledgement in recognition that our words must be matched by action and approach. Please learn from Dr. Cutcha Risling Baldy's lecture "What Good Is a Land Acknowledgment?"

On this episode we are joined by three guests – the Tribal Relations Specialist from Chico State's Tribal Relations Office, a faculty member from Multicultural Gender Studies who is an enrolled member of the Nor Rel Muk Wintu Nation and is also Hupa, and our third guest is a Chico [...]

This week the Beta Boiz have the ORIGINAL Funny Uncle, Eddie Amador, on the pod! It's a wild ride talking about Black Star Canyon, Native American demons, dating during the 1970's, and gaslighting your friends. As usual, the Boiz go off the rails! Truly a fun episode with some great banter! Tune in for the show! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Hupa scholar Cutcha Risling Baldy gives us her theory of the zombie apocalypse.  More info: https://www.cutcharislingbaldy.com  Support: https://www.patreon.com/therednation 

Ville Hupa US-correspondent from Finland joins us to discuss... Bishops on politics: Authority without Credibility How did we get here (w/ Ville Hupa) We "Finish" up with politics and religion (w/ Villa Hupa)   Website: TheAngryCatholic.com e-mail: mail@TheAngryCatholic.com

Radical environmentalists are increasingly using militant rhetoric to make the case for a proverbial “War on Climate Change.” What else is the Green New Deal if not Total War – the complete mobilization of the American economy – against the boogeyman of man-made emissions?Myron Ebell (Director of Energy and Environment at the Competitive Enterprise Institute) notes that compared to the Green New Deal, even WWII and FDR's New Deal were moderate (WWII only lasted four years – the Green New Deal would be permanent). In other words, the GND is social engineering in green garb – naming “unjust oppression” as one of its ancillary targets, and using soviet-style central planning to achieve its objectives.Myron was a key figure in the Trump transition team who laid a foundation for the United States' withdrawal from the genuinely oppressive Paris Climate Accord. He and his colleague at CEI, Patrick J. Michaels, recently wrote an article for the Washington Examiner demonstrating the latest area where the eco-warriors have overplayed their hand.We are constantly lectured on a tenuous link between hot, dry weather and fires in places like California and Australia, yet misguided land management policies have created the very conditions which are now being blamed on climate change. Skeptics are labelled “deniers” by those who ignore a much clearer correlation between the prohibition of prescribed burns and the rise of mega-fires such as the one now devastating Southern Australia.California legislators would do well to remember this bit of native American wisdom: Fire is medicine.As the Guardian reports: “For more than 13,000 years, the Yurok, Karuk, Hupa, Miwok, Chumash and hundreds of other tribes across California and the world used small intentional burns to renew local food, medicinal and cultural resources, create habitat for animals, and reduce the risk of larger, more dangerous wild fires.”Groups like the Yurok Cultural Fire Management Council largely get a free pass for their counter-cultural environmental stewardship. Independent scholars like Myron and Patrick, however, have their motives and funding sources questioned by government-funded technocrats, whose budgets depend on dire predictions of impending doom.When will environmentalists wake up to the wisdom of the Australian aborigines and native Americans, to see that not all human intervention is bad?Myron joined the show of ideas for the full hour to discuss the problems with modern environmentalism and CEI's efforts to de-escalate on the latest fronts of the “climate change” battle.