Podcast appearances and mentions of Kim TallBear

On this week's collected, connected conversations (the fifth in our summer series): the conclusion to our five-part retrospective, Why Canada Needs Natives Needy, wherein we feature a few more settler-centric solutions to settler-made problems, as well as examples of what truly independent Indigenous initiatives look like. Featured voices this podcast include (in order of appearance): • Naiomi Metallic, associate professor of law at Dalhousie University, and Yellowhead Institute advisory board member • Tim Thompson, First Nations education advocate, and Yellowhead Research Fellow and advisory board member • Kim TallBear, professor in the Faculty of Native Studies at the University of Alberta and Canada Research Chair in Indigenous Peoples, Technoscience & Environment • Ken Williams, playwright and associate professor with the University of Alberta department of drama • Brock Pitawanakwat, associate professor of Indigenous Studies at York University • Terese Mailhot, author and associate professor of English at Purdue University • Robert Jago, writer, educator, co-founder and director of the Coast Salish History Project • Danika Billie Littlechild, assistant professor of law and legal studies at Carleton University, and Ethical Space research stream leader at the Conservation through Reconciliation Partnership • Dr. Jeffrey Ansloos, clinical psychologist, associate professor of Indigenous health and social policy at the University of Toronto, and Canada Research Chair in Critical Studies in Indigenous Health and Social Action on Suicide • Jesse Thistle, author and assistant professor in the department of humanities at York University // CREDITS: Creative Commons music this episode includes ‘Expanding Cycle' and ‘Up + Up (reprise/arise)' by Correspondence (CC BY); Design for Dreaming by Lo-Fi Astronaut (CC BY); '02 - ricochets on the lake' by neil|lien (CC BY ND); 'Its A Trap' and 'A Moody Phonecall' by John Bartmann (CC 0); 'spacewalk' by Tea K Pea (CC BY); 'Seasonal Interlude' and 'F block (Outro)' by Gagmesharkoff (CC BY); 'Vibes Phibes' by DaveJf (CC 0).

On this week's collected, connected conversations (the second in our summer series): part two of Why Canada Needs Natives Needy, our comprehensive look at the systematic incapacitation of Indigenous peoples, and how Canada's overt efforts at social disintegration have fostered generations of individual displacement and disconnection.  Featured voices this podcast include (in order of appearance): • Kim TallBear, professor in the Faculty of Native Studies at the University of Alberta and Canada Research Chair in Indigenous Peoples, Technoscience & Environment • Taté Walker, award-winning Lakota storyteller and community organizer • Candis Callison, associate professor in the Institute for Critical Indigenous Studies and School for Public Policy and Global Affairs at the University of British Columbia • Trina Roache, assistant professor of journalism at the University of King's College • Ken Williams, playwright and associate professor with the University of Alberta department of drama // CREDITS: Creative Commons music this episode includes ‘Expanding Cycle' and ‘Up + Up (reprise/arise)' by Correspondence (CC BY); 'Addiction' by Beat Mekanik (CC BY); 'Hope .mp3' by Vikrant Chettri' (CC BY ND); 'Stale Cookies Still Taste Pretty Good' by Purrple Cat (CC BY SA). 

What is genomics? In what ways might Indigenous genomics differ from its mainstream counterpart? And why is it important they be Indigenous-led? Answers to those questions and more on this special edition of MEDIA INDIGENA, recorded live on location at the Global Indigenous Leadership in Genomics Symposium, hosted this past May at the University of British Columbia. Joining Rick Harp for the first half of this two-part conversation were MI regular (and SING Canada co-founder) Kim TallBear, as well as Warren Cardinal-McTeague, UBC Assistant Professor of Forest and Conservation Sciences and SING faculty member. Much gratitude to UBC's School for Public Policy and Global Affairs, the Global Journalism Innovation Lab, and SING Canada, for making this event possible. // CREDITS: 'Yacht Commander' by Midnight Commando (CC BY 4.0); our intro/extro theme is 'nesting' by birocratic.

This week: building upon last episode's commanding talk by MI's own Kim TallBear, in which she highlighted the insatiable settler drive to consume all things Indigenous—including so-called ‘identity' claims staked by individuals—host/producer Rick Harp discusses her insights with fellow roundtable regulars Ken Williams (associate professor with the University of Alberta's department of drama) and Brock Pitawanakwat (associate professor of Indigenous Studies at York University), a conversation peppered with a rundown of just the latest litany of colonial cosplayers making headlines. CREDITS: 'An Autumn' by BIIANSU (via Zapsplat.com); our intro/extro theme is 'nesting' by birocratic. Edited by Cassidy Villebrun-Buracas and Rick Harp.

PAGES the Reading Group presents Volume XXI: Use Her WordsTap in with us as we celebrate Women's History Month and amplify the voices of six remarkable women identifying authors who have shaped our literary landscape. In this special episode, we tap into powerful passages from the works of Hortense Spillers, Kim TallBear, Toni Morrison, Anika Simpson, Saidiya Hartman, and Patricia Hill Collins.From groundbreaking feminist theory to poignant narratives of resilience and identity, each author's words resonate with profound insight and depth.Join us as we honor the contributions of these visionary writers to literature and feminist discourse. Whether you're a seasoned bibliophile or new to their works, this episode holds a compelling exploration of women's voices that demand to be heard.Tune in to our Women's History Month special and immerse yourself in the perspectives that continue to shape our understanding of the world. Don't miss out on this episode of the PAGES Pod!#WomensHistoryMonth #WomenAuthors #LiteraryInspiration #FeministDiscourse #PagesPodMentioned this Episode:Volume XVI: On TimeVolume XX: Problems with LoveVolume III: Books and their First LinesMama's Baby, Papa's Maybe by Hortense SpillersThe Origin of Others by Toni MorrisonBlack Sexual Politics by Patricia Hill CollinsScenes of Subjection by Saidiya Hartman"Black Philosophy and the Erotic" by Anika SimpsonMaking Kin Not Population ed. by Follow us across our social media channels:Ig- @PagestrgTikTok- @PagesthereadinggroupWebsite- www.Pagestrg.com

On this week's program: a plethora of pretendianism! So much, in fact, it's going to take two whole episodes to fit it all in. And here in part one, we take our deepest dive yet into the ultimate underpinnings of pretendianism—the political imperatives of whiteness.  Driving the insatiable settler urge to possess every last thing, fueling the desire to assume and consume imagined Indigenous 'identities.' Indeed, such self-serving self-Indigenization is very much a byproduct of the colonial imagination, a contorted construct which privileges the individual over the collective, the racial over the relational, and possession over peoplehood.  So says podcast regular Kim TallBear, who, by the end of this episode, so thoroughly unpacks the problematic formulation and foundation of so-called Indigenous "identity"—a hyper-individualized right to resources invoked in isolation from those it performatively pantomimes—you may never want to use the term again. A talk she delivered last month in Ottawa, it took place at a two-day symposium convened by the Wabano Centre—an Indigenous Centre for Excellence in Health Service based in the national capital region. One of four core presenters at the event, Kim shared the stage with Drew Hayden Taylor, Brenda Macdougall and Pam Palmater, with MI's Rick Harp as emcee/moderator for the event. CREDITS: 'One more day in orbit' by Aldous Ichnite (CC BY); 'Horror background atmosphere for horror and mystical' by Universfield (CC BY); 'Goshen's Lonely' by Gagmesharkoff (CC BY). Our intro/xtro theme is 'nesting' by birocratic.

Isss a beautiful day babes, So happy to be with you today, sharing another episode in our “Sex as Medicine” series! Today we are continuing the conversation of being open with your sexuality and what you do with that freedom, We believe that you can speak up, say it with your breast(s) if you will and we believe that Mullein can be your plant ally to do so. We shout out our Auntie Dr. Kim Tall-Bear and her giving us an indigenous framework and language for the kinship and relationship building we already do... in Karina and Asia's relationship... and other ways we operate in our community. So pour up a glass or mug of spiced hibiscus (sorrel) and enjoy this amazing episode! As always, we want to thank you for all of your support, in all the ways! we're trying to build up this patreon, so that we can sustainably fund the work we already do with the podcast. so if you're not yet a patreon, join today @ ⁠patreon.com/pettyherbalist⁠. Sources and what's In the episode: (herb) Oatstraw and Oatmeal (Avena Sativa) (herb) Dandelion (Taraxacum officinale) (podcast episode) Dr. KIM TALLBEAR on Reviving Kinship and Sexual Abundance Polyamory, non-monogamy Suriname, South America Afro-Surinamese Women “mati work” - women's sexual, spiritual, and emotional bonds with other women, as well as to the mutual responsibility and obligation that characterize their intimate relationships with each other. - Jacqueline Brown N. (book) Who Fears Death by Nnedi Okorafor (teacher and writer) Sobonfu Some - a teacher who looks at relationships and intimacy through the lens of African spirituality and teachings (herb) Mullein (Verbascum Thapsus) (herb) Sweetgrass (Hierochloe odorata) Herbalism of Spices Course at Be Nice Have Fun ________________________ Follow us on social: ⁠@pettyherbalist⁠ ⁠@bonesbugsandbotany⁠ Join the Patreon Community to fund this amazing POD: ⁠https://www.patreon.com/pettyherbalist⁠ Join the bonesbugsandbotany Patreon Community to fund support all of Asia's work: ⁠⁠⁠https://www.patreon.com/bonesbugsandbotany⁠⁠ Rate us to show your support! Thank You! #StayReady #BePetty ***if you read this far, send me a dm @pettyherbalist for a shoutout!*** --- Send in a voice message: https://podcasters.spotify.com/pod/show/pettyherbalist/message Support this podcast: https://podcasters.spotify.com/pod/show/pettyherbalist/support

For our final episode of 2023, a live audience recording from the spring, when we took part in the ICA 2023 Pre-conference, “20 Years of Podcasting: Mapping the Contours of Podcast Studies,” hosted May 24th and 25th at Toronto Metropolitan University. Entitled, “Independent Indigenous podcasting as knowledge production,” this four-person roundtable was a rare opportunity to bring folks together in one place—Rick Harp, Brock Pitawanakwat, Kim TallBear—along with Candis Callison, who joined us remotely. Here's the essence of our event: "Curious about podcasts as academic avenues, our discussion will explore both pragmatic and conceptual outcomes of independent Indigenous podcasting as a form of knowledge production, for both media and the academy… There is much overlap on [MI's] roundtable between media-makers and academics, many of whom are regularly asked for media commentary on current Indigenous topics. Several of us work(ed) within Indigenous and mainstream print and broadcast media. We will explore how producing for a primarily Indigenous audience compares to addressing a mass audience." // CREDITS: Our theme is 'nesting' by birocratic.

This week, yet another ‘mini' INDIGENA (the fast + furious version of MEDIA INDIGENA), with some world-wide words for our 333rd episode (!!!), recorded the evening of Sunday, November 12th. No doubt sub-consciously inspired by the recent 5-year(ish) anniversary of our deep discussion of the 2018 Intergovernmental Panel on Climate Change (IPCC) report—which gave us 12 years to act decisively and radically on carbon emissions to keep life viable for humanity by capping the increase in average world temperatures at a max of 1.5 degrees Celsius—host/producer Rick Harp invited MI regulars Kim TallBear (professor in the University of Alberta Faculty of Native Studies) and Candis Callison (Associate Professor in the Institute for Critical Indigenous Studies and Graduate School of Journalism at UBC) to climb atop a cluster of climate stories, to discuss how petro-states like Canada are delivering on that 1.5°C mission. CREDITS: 'All Your Faustian Bargains' and 'Love Is Chemical' by Steve Combs (CC BY 4.0). Edited by Cassidy Villebrun-Buracas and Rick Harp.

Buffy Sainte-Marie's claims to Indigenous ancestry are being contradicted by members of her own family and an extensive investigation from The Fifth Estate. The iconic singer-songwriter has rejected the allegations, which she called “deeply hurtful.” Matt Galloway speaks to investigative reporter Geoff Leo, and Indigenous scholar Kim TallBear, who says if the accusations are true, “Buffy Sainte-Marie has appropriated or stolen the stories of some of the most vulnerable in our society.”

This week: another MINI INDIGENA featuring Kim TallBear (professor in the Faculty of Native Studies at the University of Alberta) and Candis Callison (Associate Professor in the Institute for Critical Indigenous Studies and the Graduate School of Journalism at UBC), who joined host/producer Rick Harp Wednesday, October 18 to discuss: where things go from here after a majority of Australians voted to reject the constitutional institution of an Indigenous advisory board known as The Voice the B.C. Supreme Court rejects a resident association's legal challenge against a massive Vancouver housing development project led by the Squamish Nation a new StatsCan report finds those accused of killing Indigenous women and girls are less likely to be charged with first-degree murder than cases involving non-Indigenous victims Twitter's in the shi**er, and its name change is the least of its problems: has it taken #NativeTwitter down with it? CREDITS: 'All Your Faustian Bargains' and 'Love Is Chemical' by Steve Combs (CC BY 4.0); 'Racecar Drums' by Daedelus (CC BY); 'Dobro Mashup' by Jason Shaw (CC BY); 'Fater Lee' by Black Ant (CC BY).

What would resistance against capitalism and neoliberalism look like in the intimate sphere is one of the major questions Sophie K. Rosa reflects upon in her debut book, Radical Intimacy. Thinking through many social movements (Black Lives Matter, climate justice, FreeBritney, political scandals in the U.K.), she shares her thoughts on using theoretical language (e.g., Sophie Lewis's work on abolition in family and Dr. Kim Tallbear's scholarship on anticolonial perspective on kinship, love, and relationships) while being attuned to their local and global contexts. 

This week: our second, long-overdue MINI INDIGENA of the season features regulars Trina Roache (Rogers Chair in Journalism at the University of King's College) and Kim TallBear (professor in the Faculty of Native Studies at the University of Alberta) as they join host/producer Rick Harp to discuss: •  Why we don't necessarily love the idea of a First Nations person as Canada's next top cop •  How a few Winnipeggers ain't lovin' some newly-proposed Indigenous names for city streets •  Why Kim hates the idea of “Native heritage” as used by settlers •  Monthly Patreon podcast supporter Raven asks: “What's your thoughts on the term ‘descendian' (someone with distant Indigenous ancestry or connection) vs. ‘pretendian'?  >> CREDITS: “Apoplēssein” by Wax Lyricist; “Love is Chemical,” by Steve Combs (CC BY); “arborescence_ex-vitro” by Koi-discovery

This episode, a live debrief with our patrons on 'Oil and Gaslighting,' our December 21, 2022 discussion about the jarring juxtaposition between federal underfunding of First Nations' preparedness for floods, fires and other disasters worsened by climate change on the one hand, and how Canada overfunds the extraction and emissions changing that climate on that other. Back to dialogue directly with patrons are Kim TallBear, professor in the Faculty of Native Studies at the University of Alberta, and Candis Callison, Associate Professor in the Institute for Critical Indigenous Studies and the Graduate School of Journalism at UBC. A conversation recorded live on Thursday, January 12, 2023. // CREDITS: 'Guitarista' by Mr Smith (CC BY 4.0); 'Free Guitar Walking Blues (F 015)' by Lobo Loco (CC BY-SA 4.0).

Something of a different turn for us this episode, as we roll into the realm of games. A way to play off another side of our personalities and help host/producer Rick Harp hit his happy place, he somehow cajoled some of our roundtable regulars (and a few special guests) to join him at the table top this past New Year's Eve to play out the old year and bring in the new with a rousing game of Hit or Miss! Among the fun folks who helped us get game the final day of December: University of Alberta Native Studies professor Kim TallBear, UBC journalism professor Candis Callison, Toronto Metropolitan University sociologist Chris Powell, poet/author/media producer January Rogers, and last but not least, Rick okâwiya—Rick's mom—Jane Glennon, ably assisted by hubby Dave. // CREDITS, MUSIC: 'Mike and Ron Jam' and 'Instrumental Prelude' by the Sluts with Nuts (CC BY); 'Did you know? (Curiouser and curiouser)' by Fabian (CC BY); 'Small Song' and 'Synth - Homage to John Carpenter' by Squire Tuck (CC BY); 'Independent Film' by Steve Combs (CC BY-SA); 'Mudroom Jazz' by David Dellacroce (CC BY); 'Free Funny Talk Retro Organ (F 007)' by Lobo Loco (CC BY-SA) // CREDITS, SFX: 'Error' by Austistic Lucario (CC BY 3.0); 'Game Sound Correct' by Bertrof (CC BY 3.0); 'Champagne: Cork Pop and Pour' by ultradust (CC BY 4.0); 'Dat's Right!' by Beetlemuse (CC BY 4.0); 'Complete Chime' and 'Up Chime 4' by FoolBoyMedia (CC BY 4.0); 'bt three tone' by (CC BY 3.0)

Happy New Year bbs! Just another plug/reminder… we have a course coming up! It's called the Winter Herbal Immersion by Bonesbugsandbotany feat. petty herbalist and other amazing instructors! We are utilizing the podcast to inform y'all of the foundations of our tradition of herbalism, which is peoples medicine! We have Part 2 of The Seven medicines within the wise woman tradition/s. Learn how mind medicine works wonders and how lifestyle medicine is your key to everyday health! Brew up some genmaicha today to ease into the New Year, and come learn from ya fave aunties! Topics Discussed: (OUR course) The People's Medicine Bag: Winter Immersion (Bones, Blood, and Belonging by BonesBugsandBotany (sign up here) (herbal tincture) Milk Thistle (Silybum marianum) Seed Tincture (herb) Ginger (Zingiber officinale) (herb) Guava (Psidium guajava) leaves (our friend) Brandon Ruiz's class - Caribbean Herbalism Course by @yucayekefarms (book) Mama Day by Gloria Naylor (belief) Laying of the Hands (professor & Scholar) Dr. Kim TallBear (book) Tantric Sex for Men by By Diana Richardson and Michael Richardson (Qigong Master) Mantak Chia (book) Abundantly Well: Seven Medicines The Complementary Integrated Medicine Revolution by Susun Weed Susun Weed http://www.susunweed.com/ ________________________ Follow us on social: @pettyherbalist @bonesbugsandbotany Join the Patreon Community to fund this amazing POD: https://www.patreon.com/pettyherbalist Rate us to show your support! Thank You! #StayReady #BePetty --- Send in a voice message: https://anchor.fm/pettyherbalist/message Support this podcast: https://anchor.fm/pettyherbalist/support

This week: Oil and gaslighting. They say an ounce of prevention is worth a pound of cure. Guess which one the Canadian government funds way more than the other for First Nations emergencies like floods and fires? Karen Hogan knows the answer: in fact, the Auditor-General dedicated a whole chapter to it in her latest report, much like her predecessor did nine years prior. Since then, it's been the usual flood of excuses and the burning through of budgets as Canada perpetually reacts after-the-fact to disasters it arguably helped enable through its seemingly unmitigated support for oil and gas extraction. Joining host/producer Rick Harp to run through the report, the response to it from Ottawa, and how Canada's rhetoric on curbing carbon compares to its actions in exactly the opposite direction are MI regulars Kim TallBear, professor in the Faculty of Native Studies at the University of Alberta and Canada Research Chair in Indigenous Peoples, Technoscience and Society, plus Candis Callison, Associate Professor in the Institute for Critical Indigenous Studies and the Graduate School of Journalism at UBC. // CREDITS: Our theme is 'nesting' by birocratic.

Some Canadian scholars have said they're Indigenous, when it turns out they're not. We discuss the damage this does and how academic institutions should approach verification, with Indigenous rights lawyer Jean Teillet; and Kim TallBear, a professor of Native Studies at the University of Alberta.

Original Air Date 11/27/2018 Today we take a look at the literal and figurative bloody messes of the history of Thanksgiving and the identities of native peoples. This episode is the second in an ongoing series focusing on Native Peoples in North America. Other episodes include #1216 on Christopher Columbus, #1252 on Westward Expansion, #1265 on native peoples adapting to the modern world, and #1283 on (mis)representation of native peoples in popular culture. Be part of the show! Leave us a message at 202-999-3991 or email Jay@BestOfTheLeft.com  BestOfTheLeft.com/Support (Get AD FREE Shows and Bonus Content) BestOfTheLeft.com/HOLIDAY (BOTL GIFT GUIDE!) Join our Discord community! SHOW NOTES Ch. 1: A Code Switch Thanksgiving Feast - Code Switch - Air Date 11-21-17 Exploring the conflicting narratives of American Thanksgiving. Ch. 2: Historian Roxanne Dunbar-Ortiz on Thanksgiving: "It Has Never Been About Honoring Native Americans" - @DemocracyNow - Air Date: 11-29-16 We speak with indigenous historian and activist Roxanne Dunbar-Ortiz. She is the author of "An Indigenous Peoples' History of the United States" and co-author of "All the Real Indians Died Off: And 20 Other Myths About Native Americans." Ch. 3: The stolen sisters Part 1 - In the Thick - Air Date 9-18-18 Maria and Julio speak about Missing and Murdered Indigenous Women and Girls movement with Annita Lucchesi, a Southern Cheyenne cartographer who has built the largest database of missing and murdered Indigenous women. Ch. 4: Indigenous DNA - Science for the People - Air Date 1-5-17 Kim TallBear, Canada Research Chair in Indigenous Peoples Technoscience, on her book "Native American DNA: Tribal Belonging and the False Promise of Genetic Science." Ch. 5: The stolen sisters Part 2 - In the Thick - Air Date 9-18-18 Maria and Julio speak about Missing and Murdered Indigenous Women and Girls movement with Annita Lucchesi, a Southern Cheyenne cartographer who has built the largest database of missing and murdered Indigenous women. Ch. 6: It's not just about the blood - Code Switch - Air Date 2-6-18 If you're Native American, who or what gets to define your identity? We dive into an old system intended to measure the amount of "Indian blood" a person has. Ch. 7: Native Americans React to Elizabeth Warren's DNA Test: Stop Making Native People "Political Fodder" - @DemocracyNow - Air Date 10-18-18 Native Americans across the country are criticizing Senator Elizabeth Warren's decision to use a DNA test to assert her Native American heritage. We host a roundtable discussion of Native American activists and journalists to respond. Ch. 8: Indigenous historian Nick Estes discusses the trivializing of native people - @Intercepted w @JeremyScahill - Air Date 10-23-18 Indigenous historian Nick Estes discusses the ongoing attacks on native people, voter disenfranchisement, the Red Power movement and the latest on the fight against major oil and gas pipelines.   VOICEMAILS Ch. 9: The dangers of over-secrecy - Abdul from DC   Ch. 10: Final comments on #StandWithMashpee   TAKE ACTION! Tell your members of Congress to support the Mashpee Wampanoag Tribe Reservation Reaffirmation Act (H.R. 5244 / S. 2628) Learn more and find out how to support the Mashpee Wampanoag Tribe  Share the tribe's video on social media Amplify the #StandwithMashpee hashtag EDUCATE YOURSELF The true story of the first Thanksgiving and what it meant (Opinion | Boston Globe) Mashpee Wampanoag Confront 'Loss Of Self-Governance' After Interior Department Reversal (WBUR, Here & Now) This Thanksgiving, The Trump Administration Is Taking Land From The Tribe That Welcomed The Pilgrims (Huffington Post) Written by BOTL Communications Director Amanda Hoffman    MUSIC (Blue Dot Sessions)   Produced by Jay! Tomlinson Visit us at BestOfTheLeft.com  

Introducing our first-ever 'TalkBack' edition of MEDIA INDIGENA, where monthly supporters of the podcast on Patreon get the chance to share their feedback about our most recent deep dive directly with our roundtablers. This week, we debrief about last week's conversation, “The unravelling story of Mary Ellen Turpel Lafond.” She's the high-profile figure in B.C. whose long-standing claims to biological Indigeneity were seriously undermined by a recent CBC News investigation. Returning for this TalkBack episode, MI regulars Kim TallBear (professor in the Faculty of Native Studies at the University of Alberta) and Candis Callison (Associate Professor in the Institute for Critical Indigenous Studies and the Graduate School of Journalism at UBC), recorded live inside our brand-new Discord on Friday, October 28. // CREDITS: “Guitarista” by Mr Smith (CC BY 4.0); “Free Guitar Walking Blues (F 015)” by Lobo Loco (CC BY-SA 4.0)

This week: another one bites the dust? Who is the real Mary-Ellen Turpel-Lafond? A question very much on the minds of Indigenous people in Canada these days, still digesting the exhaustive and explosive CBC News investigation into her public and private life—not least, her repeated claims to being a treaty Indian as a daughter of a Cree man from a northern First Nation in Manitoba. A man the CBC could only verify as the B.C.-born settler son of settler parents of Euro-American ancestry. Just some of the troubling discrepancies documented by an exposé that's thrown virtually everything about Turpel-Lafond's life story into question. A narrative that, ‘til now, presented her rapid rise to influence as a remarkable journey against the odds. One the CBC seems to show goes largely against the facts. Joining host/producer Rick Harp to take a deep dive into what's apparently only one of many such scandals of late, MI roundtable regulars Kim TallBear (professor in the Faculty of Native Studies at the University of Alberta and Canada Research Chair in Indigenous Peoples, Technoscience and Society, and Candis Callison (Associate Professor in the Institute for Critical Indigenous Studies and the Graduate School of Journalism at UBC). // CREDITS: Our intro/extro theme is 'nesting' by birocratic.

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

The important new book by Alicia Puglionesi, In Whose Ruins: Power, Possession and the Landscapes of American Empire (Scribner, 2022), is a fat sampler of episodes that show how origin stories get made, what happens when white-supremacist origin stories are mistaken for empirical fact, and how the political impacts persist. The book is decidedly anti-capitalist; resoundingly anti-colonial. It is an invitation not to jettison story-work, but to imagine, collectively, origin stories of the present that might bring into being a more just future. In Whose Ruins could easily be categorized as Environmental History or Native Studies. But Puglionesi forges a book that is more than either field could accomplish alone. The “power” of the book's subtitle has a double meeting: political power and the energy sources of a capitalist economy (oil, hydropower, and nuclear energy). The book is organized into four sections, or “sites,” that visit four evocative land features: a hulking, conical earth mound in present-day West Virginia adjacent to a decommissioned state prison; wells dug into the ground in smalltown Pennsylvania; rocks that tell stories (they're etched with petroglyphs) along the Susquehanna River with kin fragmented elsewhere; the Sonoran Desert rich with pottery, uranium, and physicists, both white and Native. In each of these sites, people with different political projects—some announced, some implicit—have generated multiple accounts of the landscapes and ideas of value. Within a context of shifting political power, white-settler stories about each site displaced empirical knowledge of Native labor, skill, presence, and endurance with harmful fables of white origins and of Native communities' need for white “rescue.” Into the present day, the effect has been to justify white theft of Native land and deadly violence against tribal communities for the purposes of resource extraction. In the end, even the false white origin stories became a resource to commodify. Puglionesi is a writer of poetry, fiction, academic scholarship, and, now, In Whose Ruins, a mass-market trade publication. She holds a PhD in History of Medicine and is a lecturer in Medicine, Science and Humanities at The Johns Hopkins University. On the page, Puglionesi has a friendly, funny, quiet presence—an affable Where's Waldo that centers the relationships of historical actors (including spirits) and the work of scholars such as Kim TallBear, Zoe Todd, and Eve Tuck. This conversation explores ways of living in good relation via writing; the status of truth; the relevance of singer-songwriter Prince for labor studies; and many other themes. It discusses the important book by Chadwick Allen, Earthworks Rising (Minnesota, 2022). In an unrecorded snippet, we also swap names of our favorite local indie bookstores. So check out Red Emma's the next time you're in Baltimore, MD (or on Bookshop.org) and Symposium, Riff Raff, and Paper Nautilus when your compass points to Providence, RI. Laura Stark is Associate Professor at Vanderbilt University's Center for Medicine, Health, and Society. Learn more about your ad choices. Visit megaphone.fm/adchoices

Settler Memory: The Disavowal of Indigeneity and the Politics of Race in the United States (University of North Carolina Press 2021) is about the displacement of Indigeneity in the discourse around race in American political theory, with settler memory being about recognizing or acknowledging the history of Indigenous peoples in colonialism, and then disavowing the active presence of settler colonialism and Indigenous politics in the present. Am and Kevin discuss how Black theorists, like James Baldwin, discuss Indigeneity in their politics, and how tensions can arise between different conceptions of land, history, and identity. Kevin's overall project is to link antiracism with anticolonialism, which shows through in the conversation.. Full episode details: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/episodes/173-kevin-bruyneel.html Read the transcript: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/transcripts/173-kevin-bruyneel.html Resources: Settler Memory: The Disavowal of Indigeneity and the Politics of Race in the United States by Kevin Bruynee: https://uncpress.org/book/9781469665238/settler-memory/ Bacon's Rebellion: https://www.blackpast.org/african-american-history/events-african-american-history/bacons-rebellion-1676/ W.E.B. Du Bois: https://plato.stanford.edu/entries/dubois/ James Baldwin: https://nmaahc.si.edu/james-baldwin The White Possessive: Property, Power, and Indigenous Sovereignty by Aileen Moreton-Robinson: https://www.upress.umn.edu/book-division/books/the-white-possessive Layli Long Soldier: https://www.poetryfoundation.org/poets/layli-long-soldier Dr. Kim TallBear: https://kimtallbear.com/ Cristina Sharpe: https://profiles.laps.yorku.ca/profiles/cesharpe/ Cedric Robinson: https://globalsocialtheory.org/thinkers/robinson-cedric-j/ I Am Not Your Negro: https://www.pbs.org/independentlens/documentaries/i-am-not-your-negro/ Kyle Mays: https://www.kyle-mays.com/ Afro Pessimism: https://www.newyorker.com/magazine/2020/07/20/the-argument-of-afropessimism Frank Wilderson: https://www.frankbwildersoniii.com/about/ Leanne Betasamosake Simpson: https://www.leannesimpson.ca/ Robyn Maynard: https://robynmaynard.com/ Stuart Hall: https://globalsocialtheory.org/thinkers/hall-stuart/ Kēhaulani Kauanui: https://jkauanui.faculty.wesleyan.edu/ Jean M. O'Brien: https://shekonneechie.ca/biographies/jean-obrien/ Lee Maracle: https://www.cbc.ca/news/canada/british-columbia/lee-maracle-death-bc-indigenous-writer-poet-1.6245582 Jodi Byrd: https://as.cornell.edu/news/new-faculty-jodi-byrd Campuses and Colonialism: https://www.oah.org/insights/opportunities-for-historians/cfp-campuses-and-colonialism-symposium/ Malinda Maynor Lowery: http://history.emory.edu/home/people/faculty/lowery-malinda-maynor.html Stephen Kantrowitz: https://history.wisc.edu/people/kantrowitz-stephen/ Alyssa Mt. Pleasant: https://arts-sciences.buffalo.edu/africana-and-american-studies/faculty/faculty-directory/mt-pleasant.html

For our eighth 'MINI' INDIGENA of the season, MI regular Kim TallBear (professor in the Faculty of Native Studies at the University of Alberta) and special guest January Rogers (Mohawk/Tuscarora poet, author, and media producer from Six Nations of the Grand River) join host/producer Rick Harp via the Callin app to discuss: i) Jacqueline Keeler's recent piece, “Striking Down Roe v. Wade Leaves Native Women and Girls Even More Vulnerable”; ii) why the time may be right for a Mister Indian World competition; iii) how the pro sports team that brought us the ‘Tomahawk Chop' took it upon themselves to add their voice to National Missing and Murdered Indigenous Persons Awareness Day; iv) intersections between forced sterilization and criminalizing abortion >> CREDITS: 'Microship' by CavalloPazzo (CC BY-SA 4.0)

Patty I come across the coolest people on Twitter. And one of those cool people is Zoe Todd, who is the fish philosopher, and I love that. And another thing that I love I was going through, we have a questionnaire because you know, of course we do. And one of the things that Zoe mentions in the questionnaire because I asked, you know, what kind of books do you know she would? Or would you like to recommend because I am obsessed with books. And and you mentioned, Aimeé Césaire’s Discourse on Colonialism, among other things. And I love that essay, so very much. It's I, a friend of mine recommended it to me, I'd never been exposed to it before. I don't know why. And I live tweeted my reading of it because it was just like, it's just like phrase after phrase of just this gorgeous language, completely dismembering, you know, white settler ideas of colonialism. And it's just, it's just an it's just an it's just an extraordinary essay.Kerry Interesting, it's been brought, I haven't read it yet, but it is on my I just …Patty It’s a quick read,  what maybe an hour because it's but it's just absolutely brilliant. I feel like and then Fanon, you mentioned him to and everybody I read mentions Fanon and I think it's inevitable I'm gonna have to .. Is he really dense and hard to read? Because that's …ZoeIt depends which things you read, I think, so I've gone back and started rereading, Wretched of the Earth just to sort of, because it's really focuses on, you know, how to decolonize. And but I think, yeah, that's where I'm going back to, but I mean, obviously, so much of his work has shaped a lot of the current scholarship, especially in the US and around critical race theory and thinking through anti Black racism. And so, yeah, I felt like, I needed to go back and, and re-engage with him, especially now that I have more grasp on sort of, like, the issues that he's talking about. And, you know, I tried reading him in my PhD, and I brought him into my thesis. But yeah, that was like seven years ago. So I have, you know, different questions now, and different things that I want to be responsible to. So yeah, yeah.Patty So what are those things? Because you, you’ve been through a lot like you've been pretty open about it on Twitter, about, you know, kind of your, your hopes when you went into graduate school, and then your experiences in the academy. So how, what are you bringing to, you know to Cesaire and Fanon,  which really isn't going to be the focus? I'm just curious. Yeah, you know, because we reread things, and they're different when we come back to them because we're different.ZoeYeah. So I came to both of their, you know, like scholarship, at the end of my PhD, when I went to defend my thesis, and it was, it was a very difficult experience, because the work I was doing wasn't really in line with the kind of anthropology that was being done in that space in the UK at the time. But I did have a sympathetic internal examiner. And she said, you wrote a thesis of, like, you wrote an ethnography of colonialism. And so what if we just reorganize this and you open with all the decolonial theory? And I was like, okay, and that gave me the okay to then go and bring in these decolonial scholars, and just sort of unapologetically center that, because otherwise, you know, they were trying to take me down the path of, at the time in the early 2010s. Like, it was really, you know, multispecies ethnography, and like, these, like environmental anthropology, sort of discourses were happening that were, like, potentially useful, but they weren't attending to like racism within the academy. They weren't attending to Indigenous people as theorists in our own right. And so like my work was not fitting into what they thought anthropology was. And so that was how I came around.And really, it's the work of Zakiyyah Iman Jackson and her work on post humanism, and sort of rejecting how that's been framed by white scholars. That was what brought me in. So I really have to credit her writing. And she's also how I came to start reading Sylvia Winter, like, all, you know, I didn't find very much useful in my training in the UK, but it was the work I started to encounter after, when I started to say like, well, how can I actually be accountable, and then it started reading like Black feminist scholars, and then then everything started to open up. And I also that was when I started engaging with Indigenous legal scholars in Canada as well. And then that was what shifted me. So, anthropology was a hard experience to do a PhD in, but I'm still, you know, it shaped me like, it's, it has undoubtedly, like, set me on the path I'm on.So I'm not like a, I think I'm at peace with how hard it was. But I'm also so grateful that I got, it's almost like I got to do a postdoc afterwards, just reading all the people that I should have been reading in my PhD, but that they weren't teaching. Because I remember at one point in my PhD saying, like, Well, why aren't we reading Fanon? Someone? I'm laughing out of the discomfort of it, someone was like, “Oh, that stuff's really dated.” And, you know, until that just shows you where white scholars worse, you're go, like, 2013. But I'll tell you, so many of them are now saying like, they're decolonizing anthropology. So. So you know, it all comes, you know, back into sort of, you know, relationship. But yeah, so I'm very grateful like that, …  friends. And I'm not pretending that I that I have read all of their work or, but I'm trying really hard to be accountable to their work, and then how their work is, like so many people now really brilliant people are in conversation with their work. So I want to be accountable to those spacesPatty you had talked about, and this is this is making me think of something you had talked about before Sara Ahmed, who talks about citation or relationship. And we have talked with, and I'm spacing on her name right now, but a Māori academic [note: we are referring to Hana Burgess]. Remember, the one about doing a PhD without quoting any white men? ZoeThat’s awesome!PattyI found her on Twitter, like she had thrown out this tweet about how she was going to do a PhD, without quoting any white men, and we're like, what? We need to talk to you!  And then she kind of introduced me to Sara Ahmed and Sarah's work on citational relationship, which in my own book, I think a lot about because I'm mentioning like, you know, this book and that book and how these authors, and thinking carefully about who I'm citing, you know, because two people say the same similar things. But do I really want to cite the white guy who said it? Or do I want to cite the Indigenous women who say it but a little bit differently? In a different context?Kerry So then that can tie in bias when we are doing that? Have you? How, how, how have you been grappling with that, you know what I mean? Even even that piece of it, because of what we are told in society we should be putting down and who should be valued as the ones to be cited?ZoeWell, in my own work, I'm, like Sara Ahmed, she wouldn't know this, but she kind of saved my life because she was another one of those people whose work I encountered kind of near the end of that process. And and when I realized, like, I don't have to cite all these miserable old white men, like she was modeling it, you know, and, and that was a real, like, it was the fall of 2014 was a real turning point for me, because I kind of wrote this blog post that went viral about this kind of turn in, in anthropology. And and then it started to get attention. And you know, and some people were really unhappy with it and telling me like, I didn't understand the literature and blah, blah, blah, but somehow I connected with Sarah Ahmed on Twitter in that period. And, and she, you know, like, I don't know her personally, but she kind of gave me the confidence to sort of go back and cite Indigenous people, you know, and like, so I quit trying to impress all these like old white anthropologists and, and that has, like, continued to grow.And I remember at my thesis defense, like, this is, you know, this is 2016 they leaned in close and they were like, Why would you come all the way over here to like a world class environmental anthropology program, and almost none of the people here show up in your thesis. And I received that like this, like, you know, like, it was like a blow and I remember I like gathered just gathered myself. And you know, everything that led up. Some of it was just so hard and I remember I just like gathered myself and like steadied myself against the table. And I, I kind of leaned in and I spoke very softly. So they had to lean in. And I said, because the experience of working here was so hard. And I came here in good faith, you know, as an Indigenous woman, to work with people who work on, you know, similar topics and with our communities. And it wasn't a good experience. And I didn't see people working with, like, with kindness and reciprocity. And so I resolved that the only way I could honor the stories that my friends and interlocutors shared with me when I was working in their community, in the western Arctic, was to tell those stories in connection with Indigenous thinkers and with Black feminist thinkers. And, and, and I went on and on and on, and they finally were like, okay, okay, okay, we get it.*laughter*But they really, like I really had to say it, you know, like that, you know, I wasn't there to just reproduce that program. And like, I, you know, and I don't want to harp on, you know, programs are programs, they reproduce themselves. And you know, and like, it's not like people were malicious, per se, it was just, they were like, fulfilling a role that they thought they had to fulfill, which was like to discipline me and mold me in a certain way. And I wasn't molding in the way they wanted. And I was, you know, trouble.PattyYou were a killjoyZoeI was a killjoy and a troublemaker.KerrySo I just I love this because, one, there's such bravery in that. So like, you just, you just did that, you know. I just love it. That is that, that is when you are deadly, you know what I mean? So when you can show up and just say, leaning in, so that they lean into you, and mention that this experience caused me to have to call in all of the rebels to support but I stand with what I know is true. And to me, that's revolution in its highest form.Patty Zoe takes it all on. You did a great read on braiding sweetgrass, to us it was it was it was, it was really, really good. I mean, I love braiding, sweetgrass, Robin’s an apostle, It is a lovely book, you brought up some really good points. Did you take any heat for that?ZoeNo. And I mean, I tried really hard with that one to be really careful. You know, it's one thing for me to kind of say, like, you know, screw Latour, we don't need to cite him. It's a whole other thing to engage with an Indigenous women's writing. And so I wanted to make sure that I was very thoughtful. And I mean, I love Robin Wall Kimmerer’s work like, I've taught it now for five years straight, like every term. And I was actually like, I was really shocked when I had those realizations. Like, I was literally out walking in the forest when I was like, wait a minute, she doesn't cite a lot of other Indigenous scholars, and you know, what's going on structurally, that would, that would cause that. And so I wrote it out as a thread. Almost as much to like, help me think out loud about, like, what is going on there. And it you know, and so, but people have been really generous in their responses.And so but, you know, it's taught me that, like, well, even the most incredible work still can't do everything. So, so asking and, I think, to have been working more and more in these sort of Western conservation spaces and seeing how, you know, Indigenous work sometimes gets taken up by white biologists, scientists, you know, people who are doing this kind of environmental work, and you realize, like, oh, they really love it, when there's a single sort of person, they can credit, they really love that narrative of like the single hero. And yet, so much of our work is just completely rooted in thinking together all the time in different ways. And like, putting pieces together that may not translate and you know, they can't say I learned this from 70 different people, you know, they're not going to do that.And that's, that's given me some new things to think about about how to my team and I do our work. We're doing fish fish work and how do I make sure I don't recreate those sort of like erasures in my own citation practice so but it's, you know, I'm not here to say you know, this person did did a bad thing. It just, Oh, wow. Here's, I'm sure she wouldn't have even thought when she wrote the book that it would get taken up the way that it has where it's just this like runaway, you know, sort of hit that everyone you know, everyone, everyone's reading it in Canada and US at least.Patty Well, seven years after it was written it hit the has hit the New York Times bestseller. Yeah, yeah. Yeah. Well, it's, it's the gateway into a new way of thinking.,Kerry It was my gateway. I definitely know, when we started the podcast, sorry, sorry, when we started the podcast, you brought that book to my attention Patty, Braiding Sweetgrass, and it was my gateway in to understanding. So absolutely, I can see that happening.Patty It's just when you know when these things are gateways and then people stop there.ZoeYes.PattyAnd that's I think where you were talking about because when I think about citation or relationships in my book, you know, in, you know, what I what I'm writing, I'm, I'm thinking about my own limited knowledge. And the fact that I'm quoting all of these other people, that I'm referencing all of these other people, is a recognition that I don't know this stuff all on my own. I mean, that's why we do citations, right? Because we don't know. And so what I want people to do is what I do, you know, when something particularly grabs me and I, they've cited it, then I go and I pick up that book.ZoeYeah.PattyAnd so that way, my book becomes a gateway to other books.ZoeYes.PattyAnd then I just joined substack, because of course I did. Because one thing that I really enjoy is putting books in conversation with each other. And I did that with We Do This Til We Free Us and Border & Rule, I read them alternating chapters, and then wrote an essay  on it and had them in conversation with each other. You know, so that citational relationship and thinking about who we're quoting, it's, that's what we're doing, we're putting these things in conversation with each other, seeing what happens, and then and then developing something new.And then this is kind of my segue into your essay on fish. Fish, Kin, and Hope  because, although, you know, citing traditional Indigenous knowledge is getting a little bit more, you know, recognized. You start with that. That's what that's what, that's what that essay starts with, with Leroy, and I'm just gonna read it because I I just I love it. I love it so much. And it I had to stop and have a good think. So you're citing Leroy Little Bear. And he says:We as humans live in a very narrow spectrum of ideal conditions. Those ideal conditions have to be there for us to exist. That’s why it’s very important to talk about ecology, the relationship. If those ideal conditions are not there, you and I are not going to last for very long. Just text Neanderthal. Ask the dinosaurs. What happened to them? We asked one of our elders, ‘Why did those dinosaurs disappear?’ He thought about it for a while and he said, ‘Maybe they didn’t do their ceremonies.’– Leroy Little BearAnd I loved that. Because it made me think about dinosaurs, they’re ancestors really, related if we're all related, they’re ancestors of a kind. And now we're putting them in our cars. And that's not very respectful. And you kind of get into that in the essay. So can you talk about a little bit because that was super intriguing.ZoeYou're having a very similar reaction that I did when I you know, when a friend had seen him, give that talk live, and she wrote me and said, Zoe, as soon as that's online, you have to see it, you're going to love it because he brings up fish in that talk. And he said, I remember there's like because I almost haven't memorized I've watched that talk so many times now. It's like my, it's my origin story as a thinker like Leroy Little Bear has shaped me so deeply. And I've never met him. And he's like, evolved with scholars I can ever meet. I really hope I get to meet Leroy Little Bear because he's just, he's so brilliant. And, and so yeah, and in that talk, he talks about like, you know, nobody's talking about the fish a lot at this conference yet. And I was like, yes, yes, we have to talk about the fish.But from that part of the talk, where he's talking about the dinosaurs like that, that, that sort of just that part of the talk really turned my thinking on its head, especially because I'm from Alberta. I'm from Edmonton. I have settler and Indigenous family in you know, from and in Alberta. My mom is a white settler. And my dad is Métis. And I grew up immersed in the oil economy of Alberta. And it's it's inescapable. It's just everywhere. It's everything the Oilers, you know, just going to university in the early 2000s. And in the engineering building, you know, all these rooms are sponsored by like, oil and gas companies and oilfield services companies and so that that sort of like what he shared about the dinosaurs and ceremonies completely shifted, it refracted my worldview, completely.And I started to think about, wait a minute, like in Alberta, we live in this place that is full of dinosaur bones, because just just the way the geology has has worked and and we burn fossil fuels, like our whole economy turns on this, and what does that mean for our responsibilities? And so yeah, that that kind of led to some, you know, now I'm thinking through that in another piece that I've submitted that hopefully will get past peer review. I sort of asked some my deeper questions about like, what does that mean for us? Like, What responsibilities does this invoke for us? And I brought I bring in the work of Métis scholar Elmer Ghostkeeper. And then also a story that Tłı̨chǫ writer Richard VanCamp, shares about, that an elder shared with him with permission, a story about a trapper who became a cannibal, I won't use the name. And, and that, that there's sort of elders have speculated that maybe the oil sands in Alberta, if they continue to dig, they might uncover what was buried there. And that something was buried there to protect people. And so all these things, I sort of bring them together in this this other paper that I hope will get published.Yeah, but you sort of had the same train of thought that I did, or was like, of course, their ancestors, like, they lived before us. And, and I had never thought of them as like, political agents, or like, you know, having their own worlds where, where they would have, of course, they would have had ceremonies, you know, like it just, yeah, that was a really transformative moment for me as an urban raised Métis person living drenched in a wheel, Alberta, and I've never thought about, you know, the interior lives of the beings that had come, you know, millions of years before.PattyYeah, I’m just thinking, Kerry’s like I have a grandson, he's got dinosaurs everywhere.Kerry It really is an interesting thought when you said now we put them in my car in our cars. I was like, wait, wait. Yeah, we do like, yet again, to me, what brings that brings up is the interconnectivity, the interconnection that exists between all of us, and how, you know, our, our ancestry, our relatives are from all different shapes, forms, and how and what I find is interesting, even thinking Zoe that you come from this Anthro, this anthropological kind of background, even thinking about those ancestors of ours, who might have been two footed, who didn't make it through, you know, and just this, this realm of how when our worldview stays polarized on this moment, but yet, we don't take into account all the gifts and connections that have come from that path. It's a really interesting space, like my brain is going. And I never thought about thanking the relative dinosaurs, because you guys are the things that fuel our cars. And also then to juxtapose against that, I think about how, once again, the system has used that against us as well. Do you know what I mean? Like, we know, there's so many things happening, because we put gas in our cars.ZoeYeah,Kerryso much dissension in the world, and how we've all been displaced in the world, because of this gas, we want to put in our well, we didn't necessarily want to put it in. But that's just how things kind of rolls you know.ZoeYeah. And I wonder about like, do they, if they can feel through the vast sort of like stretches of time? Like, do they feel sorrow for how we're treating them? Or do they feel sorrow for us that we don't understand them as ancestors, or don't think about them as ancestors in that sense. And so in this paper that I recently submitted, I also sort of argue that, like, science claims, Dinosaurs, dinosaurs as a kind of ancestor, in that like, sort of the common ancestor of humankind, or like, you know, that we stretch back to these ancient beings. But I argue that they they claim a kind of ancestry without kinship.And so and that's a very like white supremacist way of framing relationships is that, yes, I can claim this dinosaur or this being but I don't have any obligations to them. And I get that, you know, I bring in Darryl Leroux and Adam Gaudry, and other who talked others who talk about white people claiming and did Indigenous ancestry contemporarily without kinship, where they sort of say like, well, yes, I have an ancestor from the 1600s. Ergo, you know, thereby I am, you know, you have to honor me. And as I, I try to tease that out. And that's where I sort of, I look to Elmer Ghosttkeeper, who talks about a shift in his own community in northern Alberta, between the 60s and 70s, where when he was growing up, you know, as a Métis person in that community, I think he's from Paddle Prairie.And they, you know, he describes how they grew up working with the land, making a living with the land. But then when he came back in the 70s, and oil and gas, like, specifically gas exploration was happening, he found himself working in heavy machine operating work, he found himself work making a living off the land, and that just that shift from with and off, shifted, how he was relating to this land that give him life and his family life. And as he just so he did his master's at the University of Alberta anthropology and his thesis is really beautiful. And then he turned it into a book. And I have to credit colleagues at the University of Alberta, including my friend, David Perot, who turned me towards Elmer’s work and also just like, really beautiful, and I love getting to think with Indigenous scholars and thinkers from Alberta, because it's not really a place. You know, I think when a lot of like people in other parts of the country think of Alberta, there's reasons they think about it as like, a really messed up place. And like that, that is a fair assessment of the politics and the racism, I'm not excusing that. But there's also so much richness there, like Alberta is a really powerful place. And, you know, and it is where all these dinosaurs are and, and this incredibly dynamic, like land and water and, and so, I'm just really grateful that that's where I get to think from and I don't like that's Catherine McKittrick, you know, asks people, where do you think from? And where do you know, from? And so, my answer to that question is, you know, I know from Edmonton, which it's been called, Stabminton, Deadminton you know, it has a lot of, you know, negative connotations that have been ascribed to it, but it's home to me, it's on the North Saskatchewan River. It's, I love it. I don't live there right now, but I love it.Patty Identity is a poor substitute for relations. That's, you know, that's what you're talking about when you're saying, you know, they recognize science recognizes them as kind of ancestors, you know, creatures that predated us and from whom were descended. But only or, well, they're descended in a kind of way.ZoeYeah,Pattyas but as progress, right as part of that linear progress. So there's no relation. There's a there's an identification without relationship. And then I was thinking of kind of a my own experience. Because I had identity without relationship, growing up. I was the brown kid in the white family. My mom moved me south I had no contact with my dad's, you know, with my Ojibwe family. And for me, that was very impoverishing, this identity without relationship, because other people identified me as native. You know, they looked at me and they saw a native person. But I grew up in Southern Ontario in the early 70s. Nobody, I didn't know there were reserves within a two hour drive. I had no idea. I thought all the Indians lived out west somewhere. No idea. And so to me, that felt like impoverishment. And so when people make those choices, and they're choosing these relationships, the you know, this, these identifications without relationship. It's like, why would you choose impoverishment, but they don't, they don't feel it like impoverishment, because the relationship is one of exploitation. What can I What can I extract from them by way of knowledge, by way of oil, by way of plastics, by way of, you know, learning off the land instead of with the land, which kind of brings me to anthropology, because it really confused me about you was that you study fish, but you're an anthropologist. And so that's obviously a whole field of anthropology, because I always thought anthropology was like Margaret Mead studying, you know, people living in shacks, and you know, kind of imagining what the world would have been like for, you know, these Stone Age people who somehow magically exist in the present day. So they’re 21st century people, not Stone Age people. But just like, that's kind of I think, and I think that's where most people go when they think of anthropology. So if you can please correct us.ZoeWell,white anthropology is still very racist. White anthropology is still like, it's trying. I said,PattyI How is anthropology fish?ZoeSo the long story worry is that I started in biology. And you know, it's a 2001. And it was not a space in 2001, that was quite ready for Indigenous knowledge yet. And I struggled. So like I was really good at science in my in, in high school. And so everyone was saying you are a brilliant young woman, we need more women in biology and in the sciences, you're going to be a doctor, like they were pushing me that direction. So I was like, I guess I have to do a science degree. And I went in really excited because I I'm really fascinated by how the world works. But the way they, they were teaching biology, I'm gonna give them some credit, I think things have shifted and 21 years or 20 years, but the way they were teaching biology at that time, you know, half the class was aiming to get into med school, you know, and the other half was maybe, like really excited about like a specific topic that they were going to spend, you know, their time working on. And, but you know, it's just that experience of like, 600 person classes, multiple choice exams, like, that's just not how I work. And I now like, in my late 30s, understand that, like, Oh, I'm ADHD, and there's a very strong indication that I'm also autistic. And so like, those learning modalities were just not working for me, and definitely not working for me as Indigenous person. So I was sort of gently. I had taken an anthro elective in the first year that I got, like a nine. And it was on a nine point system at the University of Alberta at that time. And I like to joke that my first my second year GPA was a four, but it was on the nine point system.*laughter*Patty Looking for nines is that you're trying again,Zoeit was, I was not I mean, it was a little higher than four, but I wasn't doing great. So a mentor who was working in his lab, Alan Thompson, he said, he just sat me down one day, and he said, you know, you're really passionate about people, is there a way you could do a minor that will allow you to finish this degree, but allows you to explore those sort of social aspects. And so we looked at my transcript, and I done really well in Anthro. And so I said, Well, what about doing an anthro minor. And so I did. And that was actually a real turning point for me, because it took a class with someone named Franca Boag, who's who's teaching at MacEwan University now. And it was the anthropology of science. And it was, I think, shortly after, like the Socal affair, where he like that, that scholar submitted, like a sort of fake paper to a postmodern journal, and he got it published. And then he revealed that he had, like, it was fake.And a, it's like the science wars had just just kind of wrapped up. And so I came in, and like 2014, I was like, what? Science Wars? But I but that was where I learned for the first time, you know, that there was a whole field of study of like science and technology studies, that was questioning science. And so we're reading like Thomas Kuhn and all that, you know, and like these people, and that's where I first encountered Latour, and, and I realized, like, wait a minute, I work in a lab. I'm one of these human, you know, humans shaping science, and it opened doors for me. So not that anthropology was a perfect place to go, because there was still, like, we were still forced to take like physical anthropology classes that still reify like physical characteristics. And I mean, at least they were teaching the problems in that in that and they were, you know, we learned about eugenics. And you know, so like, at least they were critiquing it, but I'm not here to defend anthropology in any way.So to fast forward, I found myself doing a PhD in anthropology, mainly because it was a space that appeared to be open to doing kind of like Indigenous work. It's debatable whether that was actually the case, my PhD, it was a really hard experience, but it, you know, it opened certain doors for me. And there was a turn in the last 20 years in anthropology towards something called like, multispecies ethnography. And it became very trendy for anthropologists to work on animals. And so I just happened to kind of be there at the time that this movement was very, very popular. And so when I said I wanted to work on fish, people were like, absolutely, totally sure. I don't think they necessarily expected me to go the direction I would, where I was also like, and also anthropology must be dismantled or white anthropology must be dismantled. You know, like, they were hoping I would just do a nice little phenomenological study of the fishiness of a place and, and, you know, be done with that. And, but then, you know, I really went in some different directions, but I can't complain.Like I've been so lucky. I've been funded, people have supported me. You know, who may have gone on to regret it because it wasn't quite what they thought they were getting. But I've just been really fortunate to connect with amazing people through that experience and to connect with amazing, like Indigenous scholars as well. And so the answer is like I, I practice anthropology, but my projects, everything we're working on is deeply interdisciplinary. So we have like, journalists and architects and scientists and community leaders. And so I take what's useful. This is what Kim TallBear often says, like, she takes what's useful from anthropology, but she leaves the rest. And so you know, and I really take that to heart because she does brilliant work. And she's been able to kind of take some aspects of it that are useful. But I don't I, you know, I haven't read Margaret Mead. I have had to teach some, you know, some critiques of her and my classes. But, yeah, like, I'm not, I'm not someone who would like die to defend anthropology as a discipline. But there's some really cool anthropologists doing covert, the some really cool like the Association of Black anthropologists in the US, like in the American anthropology Association, like there's so many cool anthropologists, who were critiquing and dismantling the harmful aspects of the discipline. So I don't want to throw it all away, because I do think there's really cool stuff happening. But yeah, so to answer your question, I kind of just fell into it. And then, you know, there were aspects of it that were useful that felt less harmful than biology. But I've come back around to working much more closely with the sciences, again, just from a very different angle.Patty What’s fish anthropology?ZoeWell, I would say like in, like, so I like my PhD work was in the community of Paulatuk in the Northwest Territories. And I spend time hanging out with fishermen, just learning about how they've been applying their own laws to protect fish in their homelands. And so. So in that sense, like, the thing that anthropology offers, that some other disciplines don't, is just, it affords a lot of time to just hang out and listen to people tell their own stories. And it really values that, it values that experience of like people telling stories in their own words, and spending time with people, you know, working in, you know, the context that they work in. And so those aspects of it, I think, can be helpful if they're approached, you know, thoughtfully, and with a very clear understanding of the harms of the discipline and a decolonial, you know, need for decolonization.But yeah, like I I think part of the reason it's so weird to keep rehashing my PhD is I hope that nobody from that program listens. I mean, I have long since forgiven them, I have, I have, like, you know, spiritually forgiven them. I have no, I have no anger. But I think that, like, where was I going with that? I think that yeah, there's aspects of it that can be very useful. And, and just the opportunity to spend time with people is really valuable. And one of the things that was hard about my thesis, I think that's why they struggled with it was that I wasn't just doing something that was legible to them, I was also going into the archives and looking at like, you know, 60 years worth of correspondence between the RCMP and the Oblates of Mary Immaculate, and other government and church actors who are talking about, you know, concerns about, you know, the fur trade economy had collapsed in the region in the 1930s.And they were worried about how people were going to get food. And then fish become this really important role in that story, because people were able to continue fishing, even when other species were, you know, periodically scarce. And an elder that I had worked with, through that project named Annie had repeatedly reminded me that she said, You never go hungry in the land if you have fish. And each time she shared that I was like, okay, yeah, that makes sense. And then this other aspect of it would unfold, you know, as we were out on the land, or even years later, I think back to that I'm like yet, this is why we have to protect fish, because they're one of the species that has been in abundance since time immemorial, even for at least in the Arctic, and also in the prairies. And, and for them to be in decline right now in the ways that they are is really alarming.And so Leroy Little Bear points that out as well. He's you know, they, they've survived longer than the dinosaurs longer than Neanderthals. Fish have been around as well, about half a billion years, but they're barely surviving white supremacist colonial capitalism. So that should tell us something that if something can survive all these other cataclysms, but it can't survive this, that something. So, I don't know if that answers the question about, like, why anthropology? How did the fish fit in, but that sort of the fish you know, I had done this very quantitative research in my masters or we did interviews and, and surveys and sort of asked questions about how people were navigating different, you know, economic and social impacts on their harvesting lives. And it was through that experience that people Paulatuk friends were taking me out on the line to go fishing. And, and, and so women in the community said, you know, you know, not a lot of people have asked us about our fishing lives, and we have a lot of knowledge. And so I, you know, when I started my PhD, I asked, you know, would you be interested if I did a project where I spend time with you, you know, learning about your fishing lives? And and they said, Yes, of course. So, so it started out actually as a project on women and fishing, but then it grew into this project on law. And it really, that was sort of like where it landed.Patty Neat. That's, that's really interesting. So, because you had made a comment, centering Indigenous legal orders, and you've talked about this, too, but Indigenous law, can you just explain that a little bit?ZoeYeah, so um, so two of the big biggest sort of people who are working on these topics in Canada are Val Napoleon and John Burrows, and they're at the University of Victoria. And, you know, when I was nearing the end of my PhD, and I was still struggling to sort of frame the stories that people were sharing with me within the literature that was available to me in we call it North Atlantic anthropology. So like UK, US, Canada, anthropology. And, and then I heard John Burrows, give a talk, where he talked about the dynamic but rooted aspects of Indigenous law. And it just like blew my mind. Like I just was like, of course, Indigenous people have law like I had been so like, my mind frame was so colonized that, like, I couldn't see the law around me. And Val Napoleon wrote a paper in 2007, that basically describes the same experience for some of her students who sort of like when she's taught teaching, when she was teaching Indigenous law. Some students were really struggling to see the norms and protocols that we use in our communities as law.And when I started to read her work, and John's work, and Tracy Lindbergh and other people's work, I realized, like, oh, all of these protocols that people were talking about within my PhD research are law and I so I had conversations with friends about like, you know, does it make sense for me to talk about this as law? And my friend said, Yes. And, you know, in applying to his own harvesting life, and then I realized, like, wait a minute, I also grew up with Indigenous law as a Métis person, and I didn't understand that that's what it was. And and I'm not saying I fully understand what Métis law looks like, because I think there's just a lot of questions that I can't answer, but, you know, Val, Tracy, I was at a conference where Val, Tracy Lindbergh, Patti LaBoucane-Benson, John Burrows and a whole bunch of other people presented. And Patti LaBoucane-Benson and Tracy Lindbergh had talked about Cree law, and how you know, through what they've been taught from elders and knowledge keepers, they work with, like one of the first laws in Cree law, at least on the prairies is love. And then everything sort of built on that and and any mischaracterizations are my own. So, I apologize to people who have far more teachings than me. And I only know a little tiny bit.But those were experiences that really shaped me because I started to understand well, of course, like this, and Val’s work has really focused a lot also on stories, and how stories contain law and like, you know, instructions and guidance and, and that just that completely shifted how I was thinking about the work I was doing in Paulatuk and the stories that were shared with me. And it has gone on to shape. How I think about the work my team and I are doing now about how do we, how do we shift public perceptions of our responsibility to fish just sort of collectively, like Indigenous and non Indigenous communities in Alberta, especially where we're dealing with .. almost every fish population in Alberta is in trouble in one way or another. And so, you know, one of the questions we were asking in our work is, well, what would it look like if we, if we really focused on fish stories, both Indigenous and non Indigenous and what if we and this is a concept we get both from Robin Wall Kimmerer, but also from Kutcha Zimbaldi where we say we want to re-story fish futures. We want to re-story fish habitats through stories. And you know, and what I've learned from Val Napoleon and all these other amazing thinkers is that of course, stories are components of law. She cites Louis Byrd, who, who says stories are good to think with. And that is a sentiment that other people have sort of echoed it, like Julie Cruickshank has said that and Dell Hymes all these people, you know, stories are good to think with. And so that's what we're trying to bring into our work on protecting freshwater fish in Alberta and beyond, is, well what stories do we tell about fish and, and then when we start from that place of telling stories about fish, you start to sort of learn little bits about like, different experiences people are having, and and when you bring those stories together, then you're having really interesting conversations of like, what what do people in Edmonton experience of the fish, they may not see them, because so many populations have been impacted by urban development. And in the 1950s, Edmonton still put raw sewage in the North Saskatchewan.And so, you know, I don't know if I’m making sense. So but for me, Indigenous law, you know, dying from the work that folks that you Vic and Alex are doing, Val Napoleon sort of says law, I wish I could pull the quote directly, but there's a series of videos that they've produced for the Indigenous Law Research Unit. And, and one of them, Val gives us really elegant explanation of what law is, and see if I can, if I can paraphrase it from memory, you know, it's sort of to the effect that law is the way that we, like think together and reason together, and work through, like problems together. And so that's something we're trying to capture in our work is how do we work through, you know, the experience of being people together?Patty Well, Kerry, that makes me think of like, because it Kerry’s Caribbean, you know, and you know,  fish.Kerry I'm so funny, you brought that up, because that was exactly what I was thinking now one of my native islands, my father is from Barbados. And so we have the migration of the flying fish, it's actually one of our national dishes,ZoeAmazingKerryAnd, you know, I that is such an integral part of who we are as Bajan people, and, and just what is our space of, of existence, like the migration of the flying fish comes through, and it used to set even the patterns for how we existed I remember my grandmother of my grandfather used to fish but he was more like a, it was more a hobbyist thing for him. But he'd go out onto the waters early, early mornings, right? And, or they go down by the fish markets, and then gather the fish and come home, come back to the house. And then we would all the women in particular, we would all get together and clean and you know, have our conversations around this frying fish.And then we make like what we call cou cou, which is our national dish. It's like a cornmeal dish, which is very much a something that Africans brought over as slaves. And we make this corn meal that you eat with it, and you'd eat cou cou and flying fish. And so when you when we think about the numbers and the scarcity that is happening, because I know even the migration patterns are starting to shift in Barbados. And it's not in the same abundance, you know, our oceans are being affected all over the world. And I had never, you really brought it home to me. The reality that the fish have survived, you know, cataclysm, they've, comets have hit the Earth. destroyed, you know, atmospheres, and fish have survived. And yet, that is a humbling thing to sit and think that we are in such a fragile point in our existence, that if our fish go, I had never even put it into that perspective until it well, I've thought it but you really brought it home for me. And even for me that the fragility of the patterns of our lives. You know, when I think Barbados I immediately think frying fish, like the two are synonymous for me. And all of that is shifting and changing in the way that we're in our experience now. So, yeah, it's humbling in a lot of ways.Patty Well and the eel. I know we talked, I've talked with Aylan Couchie. She's doing some work. She was doing some work on eels and how they used to migrate from the Caribbean. Up down this up the coast down the St. Lawrence Seaway up the Trent water system all the way to Lake Nipissing. And now of course with you know, with the with the canals and the way things are closed off, that connection so the eel features in artwork and stories all the way from Nipissing to the Caribbean. And just the ways that connects us even though we may not have had contact in any other way, the eels did, the eels carried our stories with them. And there's just yeah, it's just really sad. So I just think it's really cool that you're, you know, you're working with on stories there are stories about fish, and I saw how excited you gotZoeI love fish stories!  *laughter*Kerry I was just leaning into that. See how much of a passion it is for you. And it's delightful. It absolutely is delightful to see you just like the people weren't listening to the podcast, she lifts up. Space, our zoom call was lit up with the effervescence of Zoe as she is talking about this. And it's that passion, though, that I also want to mention, because I think that's the stuff that saves this space. I think it's you talking about it with that kind of exuberance with that kind of passion that is actually caused me to be interested in ways that I might not have been before. And it's only I think, with this interest with us calling this to light that maybe we can shift what is happening because as you said, this is gonna affect all of us in the long run.ZoeI don't know that I want to be on a planet without fish. Like, because that is a that is theKerry Could we even be on a planet without fish.ZoeAnd I don't know, I don't know, that was like humans have never existed without fish fish have existed without us. We haven't existed without them. And yeah, neither, you know. And it, there's a there's a lot of people who are really passionate about fish. Like I am inspired by my late stepdad who was a biologist who was just deeply passionate about fish. And, you know, it's like, there's a lot of really cool people working on these things. But for you know, any of those other people, it's like, it's worms or snakes or bees, or for me, it's fish, like I just, you know, and I love hearing fish stories like now it's like, Oh, I've never seen a flying fish, you know, and I, they, I bet they're amazing. I bet they’re so amazing.Kerry They're really long. Their fins look like literally like wings, and they're long and they're kind of majestic, right? They're tiny, they're not that big, but their fins take up like double the space of them. And they're really cool, when you see the whole thing, and then we used to like cut them open, and then they would be seasoned up, they taste really delicious to kind of a meaty fish. There's, as I said, like, with even that conversation, look at all the memories, I'm thinking of my grandmother and being in her kitchen, and her directing me on to how you know the precision cut, to make to be able to skin it perfectly to pull the spine out so that the fillet stayed together. And you know, the recipe that went into sometimes you because sometimes you would bread them. And so you know that all of those memories and, and even that with it, sometimes we'd eat split peas, that we would that would be harvested from the garden and just peas from the garden that we would have grown. And so all of those memories get tied into that space of when I'm thinking about these fish, and what it meant to the enormity of the experience of my grandmother who is now an ancestor. You know, it's, it's important because it is more than just our survival. These are our memories, these are our histories, these are the things that have created the very space of who we are as humans, as relatives, as families, as mothers, as fathers, our societies. And I just I just I'm recognizing how interconnected and yet fragile those connections are. We truly have to respect our fish relatives. They created so much of who I am today.Patty Well, and that's that relationship right just you know, going back to the thing with the Kim had said that identity without relationship is just such an empty impoverished thing. You know, we go to the grocery store and you know, and it's it's just so thin when you when you, you know when you really think about it and dig into it and you know, and you spent that time hearing their stories and seeing how the I don't love that they said, Nobody asks us our stories. They're like, Hey, would you like me to ask you and they’re like,yeah!ZoeAll the scientists are coming like at that time now more fishing work has happened, which is great, like people need to like. Everyone should be able to do fish work. But at the time, like most of the climate change scientists and the wildlife biologists who are coming up, we're really focused on like the megafauna, the charismatic megafauna, so they're coming up, and they want to know about polar bears and care about and like, all of those are incredibly important species. So I'm not here to diminish that. But, you know, the thing that was exciting about fishing and I think I've tried to remember the name, there was a woman who had written a, like her PhD thesis. You know, before me at Aberdeen and she worked in the eastern Canadian Arctic in Nunavut. And you know, her finding was that everybody wishes. It's not just then you know, it's kids it's it's, it's an intergenerational like, joyful thing that people participate in, in, in the, in Nunavut. And that was very true in Paulatuk, as long as still is like fishing is just a really big part of community life. And I was so lucky to get to spend time, you know, and I really have to credit my friends Andy and Millie Thrasher, and their family who took me out fishing, through that whole time that I was there and took me to lots of their favorite fishing places, and I just got to spend time with them, like their family. And it was a lot like spending time with my dad, my Métis dad teaching me how to fish you know, on small lakes in Alberta, much smaller lakes much different and it was in Paulatuk is so cool, because like, I write about this in one of my articles are like Millie really took my nalgene just, like, dipped it into one of the lakes and was like, Here, here's some water, just that like that incredible experience of like, well, I can just drink straight out of this lake. Like, just the difference in, you know, what that feels like? And that that's the experience people used to have all the time. You know, and so in different places, so I just, yeah, I'm really thankful for it. You know, I just, that was a really amazing experience and, andPatty This is bringing to mind I look, I listened to the Media Indigena podcast. And a lot a while ago, Candis Callison was talking about really missing the salmon from home. That because she's Tahltan from Northern BC, and she was talking about really missing the salmon from home that, you know, it tastes different, because it eats differently, right. And so what it eats and where it lives affects how it tastes. And salmon isn't just salmon. And I mean, like we live in wine country, right. And so we know that the wine from the one part of the region tastes different from the exact same grapes grown in a different because it’s digging its roots into different stuff. And so and so it tastes, but it was just that anyway, that just called it to mind what she she was talking about that these kind of intense ways that we can be connected to and shaped by place.ZoeYes,Pattyhow connected it all is, and how important that is a really, really important that is, and we forget that we've got, I mean, people in the chat are just really loving you Zoe..ZoeOh, really doesn't even look good. So I'm like, and the thing that, you know, I think fish can be sites of new memories as well like that. If we work together across many different communities, like fish still have a lot to teach us collectively. You know, my dad has memories when he was a little boy growing up in Edmonton, that it was, it was who he remembers fishing growing up was his friend who was from a Chinese Canadian family who had set lines for suckers, right by the high level bridge. And so, you know, here's my dad, a Métis kid, and his memories of fishing in the city are from Chinese Canadian family. And you know, that kind of like exchange of knowledge in ways that maybe like white settlers weren't really paying attention to who was making relations with the rivers and there's a lot of stories there that I think haven't been explored necessarily about. And so there's I'm forgetting his name. But there was this really cool urbanist in Edmonton who was doing a cool project where he he's from the sort of like the Chinese community in Edmonton, and he was connecting with elders, because both Chinese immigrants and Indigenous community members in Edmonton both relied on the sturgeon and other fish in the river. And so he was collecting stories across both Indigenous and immigrant experience from the like early 1900s, of how people engaged with the river.And so, you know, I am also very, I, you know, I think that there's restorying to be done to that displaces the white settler imaginary, that they are the voice of the fish, that actually so many other communities also have relationships with fish, and that those stories don't get centered and a lot of the like conservation science and other narrative, you know, there is that real dichotomy like the you were talking about duality versus dichotomy, I was catching up on some of your tweets today. And you're really good points about. So I want to make sure I use the right terminology, that I'm not doing the conflating that you were pointing out, but that, you know, there's a, that settler Indigenous duality, or dichotomy gets emphasized in a lot of conservation work in Canada, to the exclusion of Black histories and other histories that are really important to understanding who has relationships to the water, who has relationships to the fish. And so, yeah, I just think that that's another reason like, fish stories are so exciting to me, because everyone has some kind of story, whether it's beautiful stories, like Kerry’s, or, you know, some people don't like fish and don't have a positive relationship to it. And that's okay to like that. You know, that. But that fish, I keep, you know, instead of say, like, one of my little tag lines for our work is like every part of Canada is a fish place. Just to remind, you know, the government that they can't, they can't, you know, sort of recklessly harm fish habitats, you know, in the name of economic development that, you know, like, the fish shaped this country, you know, yeah, yeah.Patty This has been so interesting. Like really surprisingly, interesting because I find your Twitter threads so interesting. And I was really intrigued by an anthropologist who studies fish. That made no sense. Now I understand how those two things go together. And now I'm kind of like, well, of course that goes together.Kerry I definitely got to follow you on Twitter. I I need to know can you shout you out for anybody else who's listening?Zoe@ZoeSToddKerry Dr. Dr. Fish philosopher. Yes.ZoeI do have a doppelganger named Zoe H. Todd. And I just have to give her a little credit. Because she did her degree at Carleton. Right. She graduated right when I was hired. And then she moved to Edmonton when I moved to Ottawa, and so we, and sometimes she works. I think she's currently working for PBS in the US. And people will email me and be like, you've did such an incredible story on the news. And I'm like, It's not me. It's the other Zoe Todd. She's brilliant, follow her.Patty I just really feel like this was an intro toKerryabsolutely,PattyYou know, to the work that you do and to the things that the important things about the ways that the waters connect us and the fish and I mean, I'm thinking about all the memory that fish nation holds. Right, like right from, you know, I read Undrowned by Alexis Pauline Gumb, which is fish, it's mammals. But still, they're in water. And, you know, the relationships and the memories that they hold. Some of these beings are so old, right? Like they, they're 200 years old, some of these whales and you know, what kind of memories of us are they holding and, you know, just these extraordinary lives and stories. And so I just, I'm just so this was just so much fun. You're just ..Kerry I absolutely loved it you on fresh air. It was an amazing, amazing talk.ZoeI just want to give a little shout out there's a ton of people doing cool fish work. So Deb McGregor at York. Tasha Beads who's a Water Walker and doing her PhD at Trent and there's a there's a scholar named Andrea Reed at UBC who's doing really cool coastal fish stuff and yeah, there's just a really cool people and then my whole fish freshwater fish futures team like Janelle Baker. I just just really cool people. They want to make sure they get credit because they're doing cool stuff.PattyThank you guys so much.KerryTill next time,Zoetill next time, have a great day. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

This week we are rebroadcasting our interview with Dr. Kim TallBear originally aired in February of 2020. Intimacy and sexuality is the soil that gives rise to creativity, pleasure and regeneration of new life. As mainstream understandings of sex, marriage, and family shift, Dr. Kim TallBear highlights how the colonial project of nation-building disrupted the vitality of Indigenous kinship by imposing heteronormative monogamous marriage and the nuclear family structure. How have these constraints bred hyper-sexualized, paradoxical and fetishized beliefs that degrade relationships, wellbeing of communities and the land? Dr. Kim TallBear is Associate Professor, Faculty of Native Studies, University of Alberta, and Canada Research Chair in Indigenous Peoples, Technoscience & Environment. By unraveling the doctrines of scarcity and separation, we are challenged to shatter pervasive beliefs of boundaries, binaries, and scarcity within our relations. Music by M83, Frazey Ford & FRASE. Visit our website at forthewild.world for the full episode description, references, and action points.

Hardly a day goes by it seems without news of some ‘revolutionary' A.I.-driven tool ushering in a brave new world. Less said is who'll be left out or left behind. Which is why, when it comes to Indigenous content, some fear much of artificial intelligence remains superficial ignorance. But can ‘The Cloud' incorporate culture? Can we Indigenize as we digitize? And can the digital be made relational? Joining host/producer Rick Harp to tangle with these tricky, trippy questions and more are Kim TallBear, professor in the Faculty of Native Studies at the University of Alberta, and Trina Roache, Rogers Chair in Journalism at the University of King's College. // CREDITS: Our opening/closing theme is 'nesting' by birocratic.

This week on Unreserved, we're bringing Indigenous sexy back! Conversations with Indigenous people who are decolonizing sex and reclaiming their intimate selves. This is the explicit podcast version filled with sensuous poems written and read by Indigenous poets. If this is not your thing, you can listen to a milder version at CBC Listen. Kim TallBear is an Indigenous Studies scholar of science, technology and sex at the University of Alberta. She created Tipi Confessions in 2015. It's an all-Indigenous night of sexy storytelling and performance, featuring audience confessions read aloud. She says when we talk about sex and Indigenous people, it shouldn't just be about trauma. Her events are a way to share joy and power. Tashina Makokis is a Nehiyaw Iskwe artist in Edmonton. She was making poinsettia flowers from moose hide one day when she noticed they bore a strong resemblance to a certain intimate body part. Now she's turned that happy accident into a successful line of moosehide vulva jewelry. A few years ago, Anishinabe Kwe Kanina Terry was reeling from ending a toxic relationship. As a way to get her 'glow-up', she posed for some racy 'bushoir' photos. That inspired her to create the Indigenous Hide Babes calendar full of sun-kissed skin draped in moose and deer hide. It's a provocative project that's reminding Indigenous people of their beauty and helping them connect with and reclaim their bodies. Twenty years ago when author and publisher Kateri Akiwenzie-Damm went looking for Indigenous Erotica she was surprised to find little to none. So she decided to create space and permission for writers to explore their love and lust on the page. Without Reservation: Indigenous Erotica was the first collection of its kind. Two decades later, Akiwenzie-Damm says writers and artists feel safer and more comfortable accept and expressing their sexuality and sensuality, as part of being human. Plus erotic poems by Randy Lundy, Janet Rogers, Gregory Scofield, and Kateri Akiwenzie-Damm.

We're talking about non-monogamy and polyamory this week! It's time to decolonize our relationships and start thinking outside the box of monogamy created by Western imperialism. We reference the brilliant work of Indigenous scholar Dr. Kim TallBear to guide our conversation. There's also a lot going on in the political world this week sooo…*sucks teeth, rolls eyes* we have to address the crusty white men that run our planet or whatever, but don't worry we still get some good laughs in. Pleasure Center Starts at 1:34:34 Support Us Support our show with a one-time payment or a small monthly donation to help us continue making impactful, transformative content. https://linktr.ee/politicsofpleasurepod Support Desiree Jaha directly: https://linktr.ee/desireejaha Resources Listen to the Decolonizing Sex episode of the All My Relations podcast, found wherever you listen to podcasts. Read more of Dr. Kim TallBear's work: http://www.criticalpolyamorist.com/ Follow @bygabriellesmith on IG for more on ethical non-monogamy Follow @chasestrangio on Twitter for updates on anti-trans legislation Follow @abbiesr on IG for more on TikTok misinformation Follow the creator of the iconic Earth is Ghetto theme song on IG @nikkialiah Read Maslow's Whitewashing of Indigenous Knowledge: https://shanesafir.com/2020/12/before-maslows-hierarchy-the-whitewashing-of-indigenous-knowledge/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/politicsofpleasure/message

How would you write a eulogy for the United States? Oh, you didn't realize it was on death's door? Guess you didn't read the Globe and Mail over the holidays, when it published no less than six opinion pieces postulating no less than an imminent U.S. civil war. A civil war most agreed Canada needs to plan for. But is this really the twilight's last gleaming for U.S. Empire? Would American apocalypse trigger Canadian cataclysm? Joining host/producer Rick Harp to flesh out these fretful settler scenarios and what they might (or might not) imply for Indigenous interests on both sides of the border are Ken Williams, assistant professor with the University of Alberta's department of drama and Kim TallBear, U of A professor in the Faculty of Native Studies and Canada Research Chair in Indigenous Peoples, Technoscience & Environment. // CREDITS: ​​​​"A quiet action sequence," by Sami Hiltunen; our opening/closing theme is 'nesting' by birocratic.

Mary Lynne and Sarah serve up a plate of hot takes on white people's claims of Native American ancestry and the cultural appropriation found in songs like Tim McGraw's “Indian Outlaw.” Hear the cautionary tales of Elizabeth Warren and Johnny Cash. PLUS, the LTC gals chew on some food songs from Lyle Lovett, Dale Watson, and The Carolina Chocolate Drops. Voices in the intro mashup were: Donald Trump, Elizabeth Warren, Elizabeth Cook, Tyler Mahan Coe, Drew Morgan, and  Trae Crowder. This is our companion playlist! https://open.spotify.com/playlist/0j8Nje4gGuKnHdeieVVDWy This is Mary Lynne's Food Playlist: https://open.spotify.com/playlist/1uMWwDhMOqhnpC4OAc5mzv To visit the Buncombe County Register of Deeds website created in partnership with the Eastern Band of Cherokee Indians, visit https://storymaps.arcgis.com/stories/e9913eb717dc4e68aebe7a7c7d3f42c3 Articles discussing why white people often claim to have Cherokee ancestors, https://slate.com/news-and-politics/2015/10/cherokee-blood-why-do-so-many-americans-believe-they-have-cherokee-ancestry.html https://timeline.com/part-cherokee-elizabeth-warren-cf6be035967e https://www.huffpost.com/entry/opinion-warren-cherokee-dna_n_5bc63a69e4b0a8f17ee6ba9a For a quick Twitter-torial on DNA tests and their specific role in determining tribal citizenship, https://wakelet.com/wake/57e215e9-3566-4d4e-9fc7-a9d844bb504c This is a more extended interview with Kim Tallbear, https://www.newscientist.com/article/mg22129554-400-there-is-no-dna-test-to-prove-youre-native-american/?utm_source=rakuten&utm_medium=affiliate&utm_campaign=2116208:Skimlinks.com&utm_content=10&ranMID=47192&ranEAID=TnL5HPStwNw&ranSiteID=TnL5HPStwNw-N_FzHSETg33._cx0N7Yg4A Plus she also wrote a book, https://bookshop.org/books/native-american-dna-tribal-belonging-and-the-false-promise-of-genetic-science/9780816665860 To read Richard Lei's 1994 Washington Post article, https://www.washingtonpost.com/archive/lifestyle/1994/04/08/catchy-tune-catches-controversy/2ca0a30e-bd4b-4f6f-8122-5fbb57db7698/ Another article from 1994 about Indian Outlaw, https://www.latimes.com/archives/la-xpm-1994-03-24-ca-38102-story.html Antigravity's Erin Hall interviewing Rhiannon Giddens, https://antigravitymagazine.com/feature/country-girl-an-interview-with-the-carolina-chocolate-drops-rhiannon-giddens/ The Vice.com article on “100 Ways to Support - Not Appropriate From - Native People” https://www.vice.com/en/article/pa5a3m/how-to-be-an-ally-to-native-americans-indigenous-people

Dr. Kim TallBear, Professor, Faculty of Native Studies, University of Alberta & Canada Research Chair in Indigenous Peoples, Technoscience & Environment

On today's show, we take a look at Indigenous identity fraud in academia with Dr. Kim TallBear, a professor of Native Studies at the University of Alberta & Canada research chair in Indigenous Peoples, Technoscience & Environment. Cybersecurity tech analyst Ritesh Kotak has the details on the worst healthcare cyberattack in Canadian history. Plus, movies are back in theatres! But how is the industry bouncing back? We ask Karie Bible, a media and box office analyst for Exhibitor Relations, an entertainment research company in Los Angeles.

Dr. Kim TallBear, Professor of Native Studies, author, and regular international media commentor on issues related to Indigenous peoples, science, sexualities, and non-monogamy joins us again for her second episode on Open Deeply. In this episode, she gives us a preview of her upcoming book tentatively called, “Disrupting Sex and Nature” that will discuss non-monogamy and eco-sexuality along with how both sex and nature have been controlled and managed by science, religious thinkers, and the state.” A few other fascinating topics include a discussion on indigenous kinksters, indigenous feminists, and the medicine people who lead plant medicine journeys. Dr. TallBear also explains the emotional impact of intergenerational colonial chaos on indigenous people along with how native people are taking their power back. If you have ever wanted to learn more about North American indigenous social justice efforts and the struggles they have faced, this is the episode for you. Please join us for this riveting episode of Open Deeply. Kim TallBear is a Professor of Native Studies at the University of Alberta. And she is Canada Research Chair in Indigenous Peoples, Technoscience, and Environment. Dr. TallBear is the author of the book Native American DNA: Tribal Belonging and the False Promise of Genetic Science. Building on her research on the role of science in settler colonialism, TallBear also studies the roles of the overlapping ideas of “sexuality” and “nature” in colonization of Indigenous peoples. She is a regular commentator in international media outlets on issues related to Indigenous peoples, science, technology, sexualities, and non-monogamy. She is a co-producer of the sexy storytelling and cabaret show, Teepee Confessions. She is a regular panelist on the weekly podcast, Media Indigena. She is a citizen of the Sisseton-WahPE'tn OyAte in South Dakota and is also descended from the Cheyenne & Arapaho Tribes of Oklahoma. How to find Dr. Kim TallBear: Twitter http://twitter.com/KimTallBear Twitter http://twitter.com/criticalpoly Websites https://indigenoussts.com/ Website https://re-lab.ca/ How to find Sunny Megatron: Website: http://sunnymegatron.com Facebook http://facebook.com/sunnymegatron Twitter http://twitter.com/sunnymegatron Instagram http://instagram.com/sunnymegatron Tiktok https://www.tiktok.com/@sunnymegatron YouTube https://www.youtube.com/sunnymegatron American Sex Podcast https://open.spotify.com/show/2HroMhWJnyZbMSsOBKwBnk How to find Kate Loree: Website http://kateloree.com Facebook https://www.facebook.com/kateloreelmft Twitter http://twitter.com/kateloreelmft Instagram http://instagram.com/opendeeplywithkateloree YouTube https://youtube.com/channel/UCSTFAqGYKW3sIUa0tKivbqQ Open Deeply podcast is not therapy or a replacement for therapy. Please know this episode has themes of sexual and emotional abuse and neglect. If you catch yourself becoming emotionally overwhelmed by this episode's content, please get support. Call a friend, therapist, or an emotional support hotline, such as, 800-273-talk (8255).

Dr. Kim TallBear, Professor of Native Studies, author, and regular international media commentor on issues related to Indigenous peoples, science, sexualities, and non-monogamy weaves wisdom throughout her amazing life story on this episode of Open Deeply. As a small child, Kim knew she was a queen, but the intergenerational impact of settler colonization created many hurdles for herself and her Dakota indigenous relatives. Poverty, sexual abuse, and chaos all impacted her childhood as is tragically the case for so many North American Indigenous children. However, she funneled her consequent anger to break free, creating a new reality for herself. This anger got her out into the world making her both politically and intellectually oppositional. Concurrent with her activism, she experienced non-monogamy for the first time in college, finding it very comfortable, but knowing the world would not approve. Flash forward to now, Kim is a leading intellectual on the topics of non-monogamy, Native Studies, and how these topics intersect. Her passionate explanation regarding why polyamorists, especially relationship anarchists, are allies for indigenous people, as they push back against settler colonial social norms, is profoundly mind expanding and needed. And there is so much more to this amazing episode. So, we hope you will join us for another riveting episode of Open Deeply. Kim TallBear is a Professor of Native Studies at the University of Alberta. And she is Canada Research Chair in Indigenous Peoples, Technoscience, and Environment. Dr. TallBear is the author of the book Native American DNA: Tribal Belonging and the False Promise of Genetic Science. Building on her research on the role of science in settler colonialism, TallBear also studies the roles of the overlapping ideas of “sexuality” and “nature” in colonization of Indigenous peoples. She is a regular commentator in international media outlets on issues related to Indigenous peoples, science, technology, sexualities, and non-monogamy. She is a co-producer of the sexy storytelling and cabaret show, Teepee Confessions. She is a regular panelist on the weekly podcast, Media Indigena. She is a citizen of the Sisseton-WahPE'tn OyAte in South Dakota and is also descended from the Cheyenne & Arapaho Tribes of Oklahoma. How to find Dr. Kim TallBear: Twitter http://twitter.com/KimTallBear Twitter http://twitter.com/criticalpoly Websites https://indigenoussts.com/ Website https://re-lab.ca/ How to find Sunny Megatron: Website: http://sunnymegatron.com Facebook http://facebook.com/sunnymegatron Twitter http://twitter.com/sunnymegatron Instagram http://instagram.com/sunnymegatron Tiktok https://www.tiktok.com/@sunnymegatron YouTube https://www.youtube.com/sunnymegatron American Sex Podcast https://open.spotify.com/show/2HroMhWJnyZbMSsOBKwBnk How to find Kate Loree: Website http://kateloree.com Facebook https://www.facebook.com/kateloreelmft Twitter http://twitter.com/kateloreelmft Instagram http://instagram.com/opendeeplywithkateloree YouTube https://youtube.com/channel/UCSTFAqGYKW3sIUa0tKivbqQ Open Deeply podcast is not therapy or a replacement for therapy. Please know this episode has themes of sexual and emotional abuse and neglect. If you catch yourself becoming emotionally overwhelmed by this episode's content, please get support. Call a friend, therapist, or an emotional support hotline, such as, 800-273-talk (8255).

Elise K. Burton's important book, Genetic Crossroads: The Middle East and the Science of Human Heredity (Stanford University Press, 2021), documents how race and nation became fused in concept and in political practice. Over the past century, nation-building and race-making became interdependent through the sciences of heredity and their uses during wartimes and their aftermaths. The book provincializes Euro-American histories of science by centering the intrepid and non-innocent scientists from land along the eastern coastline of the Mediterranean Sea (often called by the imperial name of “Middle East”)—and their transnational networks.  The book tracks how scientists' reputations, access to resources, and interpretations of data shifted from the dissolution of the Ottoman Empire, the repackaged race science around World War II, the 1967 Six-Day War, and the lingering state-backed violence of the present day. The sciences of heredity—including physical anthropology and medical genetics—have continued to be used to justify violence and territorial occupation, as much as humanitarian “resettlement” programs, storage of biospecimen, and building of research infrastructures for a cosmopolitan science. Today, “the anti-racist, progressive discourses surrounding contemporary human genome projects have so far been unable to overcome the territorial regimes and ethnic concepts produced by a century of conflict,” Burton writes, because “nationalism is sustained by particular practices of human genetics research—specifically, the need to describe human populations according to geography and ancestral history, coinciding with the two major constituent elements of the nation-state paradigm.” The interview refers to the important, related work of Jenny Bangham, Emma Kowal, Joanna Radin, Gayle Rubin, and Kim TallBear. The conversation was a collective interview by Vanderbilt Master's students in Laura Stark's seminar, Critical Bioethics: Jazmyn Ayers, Kell Coney, Anyssa Francis, Caroline Goodman, Lily Jaremski, Natalie Jones, Ashley Mullen, Enna Pehadzic, Olivia Post, Karrie Raymond, Christina Rosca, Cecile Sahel, Chad Smith, and McKenzie Yates. Learn more about your ad choices. Visit megaphone.fm/adchoices

Elise K. Burton's important book, Genetic Crossroads: The Middle East and the Science of Human Heredity (Stanford University Press, 2021), documents how race and nation became fused in concept and in political practice. Over the past century, nation-building and race-making became interdependent through the sciences of heredity and their uses during wartimes and their aftermaths. The book provincializes Euro-American histories of science by centering the intrepid and non-innocent scientists from land along the eastern coastline of the Mediterranean Sea (often called by the imperial name of “Middle East”)—and their transnational networks.  The book tracks how scientists' reputations, access to resources, and interpretations of data shifted from the dissolution of the Ottoman Empire, the repackaged race science around World War II, the 1967 Six-Day War, and the lingering state-backed violence of the present day. The sciences of heredity—including physical anthropology and medical genetics—have continued to be used to justify violence and territorial occupation, as much as humanitarian “resettlement” programs, storage of biospecimen, and building of research infrastructures for a cosmopolitan science. Today, “the anti-racist, progressive discourses surrounding contemporary human genome projects have so far been unable to overcome the territorial regimes and ethnic concepts produced by a century of conflict,” Burton writes, because “nationalism is sustained by particular practices of human genetics research—specifically, the need to describe human populations according to geography and ancestral history, coinciding with the two major constituent elements of the nation-state paradigm.” The interview refers to the important, related work of Jenny Bangham, Emma Kowal, Joanna Radin, Gayle Rubin, and Kim TallBear. The conversation was a collective interview by Vanderbilt Master's students in Laura Stark's seminar, Critical Bioethics: Jazmyn Ayers, Kell Coney, Anyssa Francis, Caroline Goodman, Lily Jaremski, Natalie Jones, Ashley Mullen, Enna Pehadzic, Olivia Post, Karrie Raymond, Christina Rosca, Cecile Sahel, Chad Smith, and McKenzie Yates. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode we talk about Indigenous environmental justice with Dr. Kyle Whyte (University of Michigan, and citizen of the Potawatomi Nation). Dr. Whyte explains how indigenous knowledge, identity, and kinship networks can reshape contemporary ecological politics.

Guest: Dr. Kim Tallbear Hosts: Ainan, Robyn, Rick Special co-host: James Hernandez In this episode we speak with Dr. Kim Tallbear about her book "Native American DNA". We cover the topics of why ancestry DNA tests cannot tell someone they're Indigenous, colonial aspects in the scientific community, and about polyamory. Intro Music: "Turning Into Me" by Jericho Salt (Originally Recorded January 2020)

We return to finish chapter 2. Mentioned on the show: The podcast series "Seeing White" from Scene on Radio Dr. Kim Tallbear on For the Wild podcast   Music on this episode by Big Blood and I Love You. Email us at thebookonfirepodcast@gmail.com The Book on Fire Facebook group [[ Dave & Janet's Radical Vitalism :: Blog :: Instagram :: Website ]]

Two chapters this week: "Making Kin" and "Awash in Urine." Haraway proposes that voluntary non-reproduction may be a solution to ecological crisis. Is she right? Mentioned in this episode: Kim TallBear's lecture "Making Love and Relations Beyond Settler Sexualities" Permaculture and the Myth of Overpopulation and as always.. The Book on Fire Facebook group Email us at thebookonfirepodcast@gmail.com [[ Dave & Janet's Radical Vitalism :: Blog :: Instagram :: Website ]]

Julia (0:59), starts us off with a discussion about zombie nouns – words that are created by nominalisation – such as sociality, irrelationality, neoliberalisation, etc. Julia asks us the ultimate question: why can't social scientists communicate with simpler words instead of jargon? Jodie argues that the jargon can be beneficial when used within a discipline, but problematic when communicating with a public audience. Ian reminds us that jargon is a part of our identity at The Familiar Strange: “We don't want to sort of run away from ourselves because who are we – we're a bunch of anthro geeks!” Next Ian (5:12) brings our attention to the revelations that can arise through material objects. He reflects on one instance during his PhD fieldwork when he was shown a sarong that revealed the social history of the local people and the complex hierarchical relationships that surround it (and theft!). The other Familiar Strangers reflect on similar instances during their own research when objects have crystallised something important about their fieldwork, including blood, power point sockets, and plastic bags. Jodie (10:24), changes our focus to the recent Kavanaugh hearings. This court case centres around the controversial nomination of Brett Kavanaugh as a Judge to the United States Supreme Court, after Professor Christine Ford released a testimony stating he had sexually assaulted her. Jodie proposes the potential of viewing the affair through the lens of biopolitics. Essentially the idea of biopolitics is that the state governs our bodies, what we can and do with our bodies, and uses certain technologies to control our bodies. Particularly in relation to the Trump Presidency, Jodie asks us to think about women's bodies: what are women allowed to say about their own bodies, what are men allowed to say about women's bodies, and what is and isn't appropriate to say in public for a about women's bodies? Finally, Simon (16:25) steers the conversation towards ethic in anthropology: what to do when our values are challenged.  “We, as anthropologists, tread this fine line between not judging our informants and yet, at the same time, wanting to adhere to a particular kind of universal set of values”. Simon asks us how we should respond when we strongly disagree with something our informants do: is it wrong or is it just their culture? Ian argues that “It is difficult to draw those lines and the more you get to know the people that you are working with, often you end up retreating from some of those values”. CITATIONS (for a full list of citations and links please see our website) Alex Di Giorgio's blog post ‘Academic Jargon and Knowledge Exclusion': https://thefamiliarstrange.com/2017/03/23/7-jargon-exclusion-and-the-public-sphere-how-academias-use-of-language-does-no-favours-for-making-knowledge-publicly-accessible/ Jodie's definition of ‘biopolitics' available here: https://anthrobiopolitics.wordpress.com/2013/01/21/biopolitics-an-overview/ Down Girl: The Logic of Misogyny, by Kate Manne, 2017, Oxford University Press. Native American DNA: Tribal Belonging and the False Promise of Genetic Science, by Kim Tallbear, 2013, University of Minnesota Press. Nancy Schepper-Hughes article about ethics (1995) available here: https://www.academia.edu/7509881/Primacy_of_the_Ethical Julia's interview with Kim Fortun can be listened to here: https://thefamiliarstrange.com/2018/10/15/ep-24-kim-fortun/ This anthropology podcast is supported by the Australian Anthropological Society, the ANU's College of Asia and the Pacific and College of Arts and Social Sciences, and the Australian Centre for the Public Awareness of Science, and is produced in collaboration with the American Anthropological Association. Music by Pete Dabro: dabro1.bandcamp.com Shownotes by Deanna Catto

In this episode, Eve Tuck interviews Kim Tallbear, a scholar who focuses on Indigeneity and technoscience as part of the Faculty of Native Studies at University of Alberta. Tallbear is a member of the Sisseton-Wahpeton Oyate in South Dakota and is also a descendant of the Cheyenne and Arapaho Tribes of Oklahoma. Highlights in the discussion include ideas on kinship, the ways that race and blood have been constructed differently for Indigenous and Black peoples in settler nation-states, and Eve asking possibly the longest podcast interview question ever. Tallbear speaks to the connections between the police killing of Philando Castile in St. Paul, MN, and the Indigenous peoples who have lived in what is now the Twin cities since time immemorial.