Podcasts about Latinx

Welcome to another episode of Las Platicas, a show hosted by Comadres y Comics, where we meet with creators and friends to talk about upcoming projects, events and all-around awesome news in the Latinx comic community. Today we have the pleasure of speaking with Abby Rocha. Abby Rocha is a creator from the too-sunny lands of San Diego and has settled in the foggy coastal embrace of the East Bay. They write/illustrate from the intersection of their latinidad, the multifaceted subject of death and the world around them. They've self published and been nationally published, and their art has been shown in galleries and museums. They are currently working on their debut graphic novel, “Two Hearts in Mictlan.” You can often find them dressed in black and communing with cats in the neighborhood with their partner and child. Welcome Abby!@chica_artista_illustrationabbyrocha.com

Two new exhibitions at the Dubuque Museum of Art rethink representation through Indigenous, Latinx and community-centered storytelling. Then, two sisters organize an annual Thanksgiving day giveaway of pies, no questions asked.

After the owners of Del Pueblo Cafe, a cozy Mexican-style restaurant in Santa Barbara, announced their dire financial struggles, the community came together to raise more than $20,000 to keep the restaurant's doors open. Co-owner Giselle Cuevas gives her insight on the economic and social factors that led to their near closure, and their overall experience running a Latinx-centered business in Santa Barbara. Here's more from KCSB's Ivanna Ramirez.

For the last few weeks, we've been sharing conversations between transgender and nonbinary kids and the people in their lives who love and support them — a series called Love You for You. As we enter Transgender Awareness Month, we shift the lens toward intergenerational stories — young people in their twenties in conversation with transgender elders whose lives trace the long arc of LGBTQ+ activism in California. These bonus episodes carry heavier histories and more mature themes than the family conversations featured earlier in the series. They offer deeper context to the ongoing fight for safety, dignity, and self-expression. This week, we meet Donna Personna, a 79-year-old transgender Chicana artist, activist, and playwright who grew up in San José and now lives in San Francisco. A longtime drag performer and advocate, Donna has devoted decades to uplifting the LGBTQ+ community. In 2019, she was named Lifetime Achievement Grand Marshal of the San Francisco Pride Parade. She also co-wrote Compton's Cafeteria Riot, an immersive play that brings to life a 1966 uprising in San Francisco's Tenderloin District — when trans women and drag queens stood up to police harassment, three years before Stonewall. In this episode, Donna speaks with Quetzali (who also goes by “Q”), a 23-year-old Latinx nonbinary organizer from Sacramento who uses they/them/elle pronouns and who is using only their first name to protect their identity. Together, they reflect on how Latinx gender-expansive identities have evolved across generations, from quiet survival in the shadows to living freely. Donna also shares how she continues to cultivate self-love and resilience in a world that still tests both — grounding today's struggles in a lifetime of resistance, care, and optimism. Read the transcript of this episode. Learn more about your ad choices. Visit megaphone.fm/adchoices

Puerto Rico is the oldest colony in the world, something that must change, says Ed Morales. Today Ed drops in to talk about the history of Puerto Rico, the Puerto Rican diaspora, and how colonialism has hurt the island over the last 500 years.About our guest:Ed Morales is an author and journalist who has written for The Nation, The New York Times, The Washington Post, Rolling Stone, and the Guardian. He was staff writer at The Village Voice and columnist at Newsday. He is the author of Fantasy Island: Colonialism, Exploitation, and the Betrayal of Puerto Rico (Bold Type Books), Latinx: The New Force in Politics and Culture (Verso Books 2018), The Latin Beat (Da Capo Press 2003) and Living in Spanglish (St. Martins 2002). In 2019 Latinx was shortlisted for the Nayef Al-Rodhan Prize for Global Cultural Understanding by the British Academy in London. In 2009, while a Columbia University Revson Fellow, Morales wrote and directed Whose Barrio? (2009) an award-winning documentary about the gentrification of East Harlem. The film was inspired by “Spanish Harlem on His Mind,” an essay published in The Best of the City Section of the New York Times (NYU Press 2005). Morales is also a 2022-23 Mellon Bridging the Divides Fellow at the Center for Puerto Rican Studies in New York.

Bio: Jenny - Co-Host Podcast (er):I am Jenny! (She/Her) MACP, LMHCI am a Licensed Mental Health Counselor, Somatic Experiencing® Practitioner, Certified Yoga Teacher, and an Approved Supervisor in the state of Washington.I have spent over a decade researching the ways in which the body can heal from trauma through movement and connection. I have come to see that our bodies know what they need. By approaching our body with curiosity we can begin to listen to the innate wisdom our body has to teach us. And that is where the magic happens!I was raised within fundamentalist Christianity. I have been, and am still on my own journey of healing from religious trauma and religious sexual shame (as well as consistently engaging my entanglement with white saviorism). I am a white, straight, able-bodied, cis woman. I recognize the power and privilege this affords me socially, and I am committed to understanding my bias' and privilege in the work that I do. I am LGBTQIA+ affirming and actively engage critical race theory and consultation to see a better way forward that honors all bodies of various sizes, races, ability, religion, gender, and sexuality.I am immensely grateful for the teachers, healers, therapists, and friends (and of course my husband and dog!) for the healing I have been offered. I strive to pay it forward with my clients and students. Few things make me happier than seeing people live freely in their bodies from the inside out!Danielle (00:10):Welcome to the Arise Podcast with my colleague Jenny McGrath and I today Jenny's going to read a part of a presentation she's giving in a week, and I hope you really listen in The political times are heavy and the news about Epstein has been triggering for so many, including Jenny and myself. I hope as you listen, you find yourself somewhere in the conversation and if you don't, I hope that you can find yourself with someone else in your close sphere of influence. These conversations aren't perfect. We can't resolve it at the end. We don't often know what we need, so I hope as you listen along that you join us, you join us and you reach out for connection in your community with friends, people that you trust, people that you know can hold your story. And if you don't have any of those people that maybe you can find the energy and the time and the internal resources to reach out. You also may find yourself activated during this conversation. You may find yourself triggered and so this is a notice that if you feel that that is a possibility and you need to take a break and not listen to this episode, that's okay. Be gentle and kind with yourself and if you feel like you want to keep listening, have some self-care and some ways of connecting with others in place, go ahead and listen in. Hey Jenny, I'd love to hear a bit about your presentation if you don't even mind giving us what you got.Jenny (01:41):Yeah, absolutely. I am very honored. I am going to be on a panel entitled Beyond Abstinence Only Purity Culture in Today's Political Moment, and this is for the American Academy of Religion. And so I am talking about, well, yeah, I think I'll just read a very rough draft version of my remarks. I will give a disclaimer, I've only gone over it once so far, maybe twice, so it will shift before I present it, but I'm actually looking forward to talking about it with you because I think that will help me figure out how I want to change it. I think it'll probably just be a three to five minute read if that evenOkay. Alright. I to look at the current political moment in the US and try to extract meaning and orientation from purity culture is essential, but if we only focus on purity culture in the us, we are naval gazing and missing a vital aspect of the project that is purity culture. It is no doubt an imperialist project. White women serving as missionaries have been foot soldiers for since Manifest Destiny and the creation of residential schools in North America and even before this, yet the wave of white women as a force of white Christian nationalism reached its white cap in the early two thousands manifest by the power of purity culture. In the early 1990s, a generation of young white women were groomed to be agents of empire unwittingly. We were told that our value and worth was in our good pure motives and responsibility to others.(03:31):We were trained that our racial and gender roles were pivotal in upholding the white, straight, heteronormative, capitalistic family that God designed and we understood that this would come at us martyring our own body. White women therefore learned to transmute the healthy erotic vitality that comes from an awakening body into forms of service. The transnational cast of white Christian supremacy taught us that there were none more deserving more in need than black and brown bodies in the global south pay no attention to black and brown bodies suffering within the us. We were told they could pull themselves up by their bootstraps, but not in the bodies of color. Outside the membrane of the US white women believed ourselves to be called and furthermore trusted that God would qualify us for the professional roles of philanthropists, medical service providers, nonprofit starters and adoptive mothers of black and brown children in the global south.(04:30):We did not blanc that often. We did not actually have the proper training, much less accountability for such tasks and neither did our white Christian communities. We were taking on roles of power we would have never been given in white spaces in the US and in doing so we were remaining compliant to our racial and gendered expectations. This meant among many other things, giving tacit approval to international states that were being used as pawns by the US Christian. Right among these states, the most prominent could arguably be Uganda. Uganda was in the zeitgeist of white Christian youth, the same white Christian youth that experienced life altering commitments given in emotionally evocative abstinence rituals. We were primed for the documentary style film turned organization invisible Children, which found its way into colleges, youth groups, and worship services all over the country. Many young white women watched these erotically charged films, felt a compulsion to do something without recognizing that compulsion came from the same tendrils of expectations, purity, culture placed on our bodies.(05:43):Invisible children's film was first released in 2004 and in their release of Kony 2012 reached an audience of a hundred million in its first week of release. Within these same eight years, Ugandan President Veni who had a long entangled relationship with the US Christian right signed into law a bill that made homosexuality the death penalty in certain cases, which was later overturned. He also had been responsible for the forced removal of primarily acho people in Northern Uganda from their lands and placed them into internally displaced people's camps where their death T tolls far exceeded those lost by Coney who musevini claimed to be fighting against as justification for the violent displacement of Acho people. Muny Musevini also changed the Ugandan constitution to get reelected despite concerns that these elections were not truly democratic and has remained president of Uganda for the last 39 years. Uganda was the Petri dish of American conservative laboratory of Christo fascism where whiteness and heteronormative racialized systems of purity culture were embalmed. On November 5th, 2, 20, 24, we experienced what am termed the boomerang of imperialism. Those who have had an eye on purity cultures influence in countries like Uganda are not surprised by this political moment. In fact, this political moment is not new. The only thing new about it is that perhaps for the first time the effects are starting to come more thoroughly to white bodies and white communities. The snake has begun to eat its own tail.Scary. Okay. It feels like poking an already very angry hornet's nest and speaking to things that are very alive and well in our country right now. So I feel that and I also feel a sense of resolve, you might say that I feel like because of that it feels imperative to speak to my experience and my research and this current political moment. Do you mind if I ask what it was like to hear it?Danielle (08:30):It is interesting. Right before I hopped on this call, I was doing mobility at my gym and at the end when my dear friend and I were looking at our DNA, and so I guess I'm thinking of it through the context of my body, so I was thinking about that as you're reading it, Jenny, you said poking the bear and before we shift too fast to what I think, what's the bear you believe you're poking?Jenny (09:08):I see it as the far right Christian nationalist ideology and talking about these things in the way that I'm talking about them, I am stepping out of my gender and racial expectations as a white cis woman where I am meant to be demure and compliant and submissive and not calling out abuse of power. And so I see that as concerning and how the religious right, the alt religious right Christian, religious right in the US and thankfully it was not taken on, but even this week was the potential of the Supreme Court seeing a case that would overturn the legalization of gay marriage federally and that comes out of the nuclear focus of the family that James stops and heralded was supposed to be the family. It's one man and it's one woman and you have very specific roles that you're supposed to play in those families.Danielle (10:35):Yeah, I mean my mind is just going a thousand miles a minute. I keep thinking of the frame. It's interesting, the frame of the election was built on economy, but after that it feels like there are a few other things like the border, which I'm including immigration and migrants and thoughts about how to work with that issue, not issue, I don't want to say it's an issue, but with that part of the picture of what makes up our country. The second thing that comes to mind after those two things is there was a huge push by MAGA podcasters and church leaders across the country, and I know I've read Cat Armas and a bunch of other people, I've heard you talking about it. There's this juxtaposition of these people talking about returning to some purity, the fantasy of purity, which you're saying you're talking about past and present in your talk while also saying, Hey, let's release the Epstein files while voting for this particular person, Donald Trump, and I am caught. If you look at the statistics, the amount of folks perpetrating violent crime that are so-called migrants or immigrants is so low compared to white men.(12:16):I am caught in all those swirling things and I'm also aware that there's been so many things that have happened in the last presidency. There was January 6th and now we have, we've watched ICE in some cases they've killed people in detention centers and I keep thinking, is sexual purity or the idea of the fantasy that this is actually a value of the Christian? Right? Is that going to be something that moves people? I don't know. What do you think?Jenny (12:54):I think it's a fair question. I think it is what moved bodies like mine to be complicit in the systems of white supremacy without knowing that's what I was doing. And at the same time that I myself went to Uganda as a missionary and spent the better part of four years there while saying and hearing very hateful and derogatory things about migrants and the fact that signs in Walmart were in Spanish in Colorado, and these things that I was taught like, no, we need to remain pure IE white and heteronormative in here, and then we take our good deeds to other countries. People from Mexico shouldn't be coming up here. We should go on Christmas break and build houses for them there, which I did and it's this weird, we talk a lot about reality. It is this weird pseudo reality where it's like everything is upside down and makes sense within its own system.(14:13):I had a therapist at one point say, it's like you had the opposite of a psychotic break when I decided to step out of these worlds and do a lot of work to come into reality because it is hard to explain how does talking about sexual purity lead to what we're seeing with ice and what we're seeing with detention. And I think in reality part of that is the ideology that the body of the US is supposed to primarily be white, straight Christian heteronormative. And so if we have other bodies coming in, you don't see that cry of immigrants in the same way for people that came over from Ukraine. And I don't mean that anything disparagingly about people that needed to come over from Ukraine, but you see that it's a very different mindset from white bodies entering the US than it is black and brown bodies within this ideological framework of what the family or the body of individuals and the country is supposed to look like.I've been pretty dissociated lately. I think yesterday was very tough as we're seeing just trickles of emails from Epstein and that world and confirmation of what any of us who listened to and believed any of the women that came forward already knew. But it just exposes the falseness that it's actually about protecting anyone because these are stories of young children, of youth being sexually exploited and yet the machine keeps powering on and just keeps trying to ignore that the man they elected to fight the rapists that were coming into our country or the liberals that were sex child trafficking. It turns out every accusation was just a confession.Danielle (16:43):Oh man. Every accusation was a confession. In psychological terms, I think of it as projection, like the bad parts I hate about me, the story that criminals are just entering our country nonstop. Well, the truth is we elected criminals. Why are we surprised that by the behavior of our government when we voted for criminality and I say we because I'm a participant in this democracy or what I like to think of as a democracy and I'm a participant in the political system and capitalism and I'm a participant here. How do you participate then from that abstinence, from that purity aspect that you see? The thread just goes all the way through? Yeah,Jenny (17:48):I see it as a lifelong untangling. I don't think I'm ever going to be untangled unfortunately from purity culture and white supremacy and heteronormative supremacy and the ways in which these doctrines have formed the way that I have seen the world and that I'm constantly needing to try to unlearn and relearn and underwrite and rewrite these ways that I have internalized. And I think what's hard is I, a lot of times I think even in good intentions to undo these things in activist spaces, we tend to recreate whiteness and we tend to go, okay, I've got it now I'm going to charge ahead and everyone follow me. And part of what I think we need to deconstruct is this idea of a savior or even that an idea is going to save us. How do we actually slow down even when things are so perilous and so immediate? How do we kind of disentangle the way whiteness and capitalism have taught us to just constantly be churning and going and get clearer and clearer about how we got here and where we are now so that hopefully we can figure out how to leave less people behind as we move towards whatever it looks like to move out of this whiteness thing that I don't even honestly have yet an imagination for.(19:26):I have a hope for it, but I can't say this is what I think it's going to look like.Danielle (20:10):I'm just really struck by, well, maybe it was just after you spoke, I can't remember if it was part of your talk or part of your elaboration on it, but you were talking about Well, I think it was afterwards it was about Mexicans can't come here, but we can take this to Mexico.Yeah. And I wonder if that, do you feel like that was the same for Uganda?Jenny (20:45):Absolutely. Yeah. Which I think it allows that cast to remain in place. One of the professors that I've been deeply influenced by is Ose Manji, and he's a Kenyan professor who lives in Canada who's spent many years researching development work. And he challenges the idea that saviors need victims and the privilege that I had to live in communities where I could fundraise thousands of dollars for a two week or a two month trip is not separate from a world where I'm stepping into communities that have been exploited because of the privileges that I have,(21:33):But I can launder my conscience by going and saying I helped people that needed it rather than how are the things that I am benefiting from causing the oppression and how is the government that I'm a part of that has been meddling with countries in Central America and Africa and all over the globe creating a refugee crisis? And how do I deal with that and figure out how to look up, not that I want to ignore people that are suffering or struggling, but I don't want to get tunnel vision on all these little projects I could do at some point. I think we need to look up and say, well, why are these people struggling?Speaker 1 (22:26):Yeah, I don't know. I don't have fully formed thoughts. So just in the back, I was thinking, what if you reversed that and you said, well, why is the American church struggling?(22:55):I was just thinking about what if you reversed it and I think why is the American church struggling? And we have to look up, we have to look at what are the causes? What systems have we put in place? What corruption have we traded in? How have we laundered our own conscience? I mean, dude, I don't know what's going on with my internet. I need a portable one. I just dunno. I think that comment about laundering your own conscience is really beautiful and brilliant. And I mean, it was no secret that Epstein had done this. It's not a secret. I mean, they're release the list, but they know. And clearly those senators that are releasing those emails drip by drip, they've already seen them. So why did they hang onto them?Jenny (24:04):Yeah. Yeah. I am sad, I can't remember who this was. Sean was having me listen to a podcast the other day, just a part of it talking about billionaires. But I think it could be the same for politicians or presidents or the people that are at the top of these systems we've created. That's like in any other sphere, if we look at someone that has an unsatiable need for something, we would probably call that an addiction and say that that person needs help. And actually we need to tend to that and not just keep feeding it. And I think that's been a helpful framework for me to think about these people that are addicted to power that will do anything to try to keep climbing that ladder or get the next ring that's just like, that is an unwell person. That's a very unwell person.Speaker DanielleI mean, I'm not surprised, I think, did you say you felt very dissociated this past week? I think I've felt the same way because there's no way to take in that someone, this person is one of the kings of human trafficking. The all time, I mean great at their job. And we're hearing Ghislaine Maxwell is at this minimum security prison and trading for favors and all of these details that are just really gross. And then to hear the Republican senator or the speaker of the house say, well, we haven't done this because we're thinking of the victims. And literally the victims are putting out statements saying, get the damn files out. So the gaslighting is so intense to stay present to all of that gaslighting to stay present to not just the first harm that's happened, but to stay present to the constant gaslighting of victims in real time is just, it is a level of madness. I don't think we can rightfully stay present in all of it.(26:47):I don't know. I don't know what we can do, but Well, if anybody's seen the Handmaid's Tale, she is like, I can't remember how you say it in Latin, but she always says, don't let the bastards grind you down. I keep thinking of that line. I think of it all the time. I think connecting to people in your community keep speaking truth, it matters. Keep telling the truth, keep affirming that it is a real thing. Whether it was something at church or like you talked about, it was a missionary experience or abstinence experience, or whether you've been on the end of conversion therapy or you've been a witness to that and the harm it's done in your community. All of that truth telling matters, even if you're not saying Epstein's name, it all matters because there's been such an environment created in our country where we've normalized all of this harm. I mean, for Pete's sake, this man made it all the way to the presidency of the United States, and he's the effing best friend of Epstein. It's like, that was okay. That was okay. And even getting out the emails. So we have to find some way to just keep telling truth in our own communities. That's my opinion. What about yours?Jenny (28:17):Yeah, I love that telling The truth matters. I feel that, and I think trying to stay committed to being a safe person for others to tell the truth too, because I think the level, as you use the word gaslighting, the level of gaslighting and denial and dismissal is so huge. And I think, I can't speak for every survivor, but I think I take a guess to say at least most survivors know what it's like to not be believed, to be minimized, to be dismissed. And so I get it when people are like, I'm not going to tell the truth because I'm not going to be believed, or I'm just going to get gaslit again and I can respect that. And so I think for me, it's also how do I keep trying to posture myself as someone that listens and believes people when they tell of the harm that they've experienced? How do I grow my capacity to believe myself for the harm that I've experienced? And who are the people that are safe for me to go to say, do you think I'm crazy? And they say, no, you're not. I need those checkpoints still.First, I would just want to validate how shit that is and unfortunately how common that is. I think that it's actually, in my experience, both personally and professionally, it is way more rare to have safe places to go than not. And so I would just say, yeah, that makes sense for me. Memoirs have been a safe place. Even though I'm not putting something in the memoir, if I read someone sharing their story, that helps me feel empowered to be like, I believe what they went through. And so maybe that can help me believe what I've gone through. And then don't give up looking, even if that's an online community, even if that's a community you see once a month, it's worth investing in people that you can trust and that can trust you.Danielle (30:59):I agree. A thousand percent don't give up because I think a lot of us go through the experience of when we first talk about it, we get alienated from friends or family or people that we thought were close to us, and if that's happened to you, you didn't do anything wrong. That sadly is something very common when you start telling the truth. So just one to know that that's common. It doesn't make it any less painful. And two, to not give up, to keep searching, keep trying, keep trying to connect, and it is not a perfect path. Anyway. Jenny, if we want to hear your talk when you give it, how could we hear it or how could we access it?Jenny (31:52):That's a great question. I dunno, I'm not sure if it's live streamed or not. I think it's just in person. So if you can come to Boston next week, it's at the American Academy of Religion. If not, you basically heard it. I will be tweaking things. But this is essentially what I'm talking about is that I think in order to understand what's going on in this current political moment, it is so essential that we understand the socialization of young white women in purity culture and what we're talking about with Epstein, it pulls back the veil that it's really never about purity. It's about using white women as tropes for Empire. And that doesn't mean, and we weren't given immense privilege and power in this world because of our proximity to white men, but it also means that we were harmed. We did both. We were harmed and we caused harm in our own complicity to these systems. I think it is just as important to hold and grow responsibility for how we caused harm as it is to work on the healing of the harm that was caused to us.   Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Episode 77 Your Hands on the Wheel: Rose Cano Teaches Us How Stories Drive Healthcare On this episode host Raj Sundar explores the powerful intersection of healthcare and the arts with guest, Rose Cano—a Spanish medical interpreter, playwright, and cultural mediator specializing in type 2 diabetes care for Spanish-speaking patients. They dive into Rose's journey from theater to medicine, her advocacy for narrative medicine, and her experiences working in Harborview Medical Center's clinics serving diverse communities, including those in Pioneer Square. The conversation unpacks terminology used for Spanish-speaking communities ("Hispanic," "Latino," "Latinx"), emphasizes the importance of understanding patient backgrounds, and shines a light on communication barriers in healthcare. Rose shares creative metaphors and practical strategies for empowering patients and improving self-management for chronic diseases, all while highlighting equity, prevention, and the lived realities of those navigating both healthcare and cultural systems. Find all of our network podcasts on your favorite podcast platforms and be sure to subscribe and like us. Learn more at www.healthcarenowradio.com/listen

Today's guest is Victor Ramos — a vibrant creator whose mix of beauty, pop culture, and comedy has earned him a loyal following on Instagram and TikTok. Beyond his viral makeup tutorials and hilarious skits, he's also a host on The Q Agenda, where he brings visibility and representation to the queer Latinx community.In this episode, Victor opens up about:✅  Breaking down societal norms and expectations✅  The journey to living authentically and unapologetically✅  Using humor, beauty, and storytelling to empower others✅ Deconstructing organized religion and finding spiritual freedomFollow Victor Ramos:Instagram: https://www.instagram.com/vicmram/ Tiktok: https://www.tiktok.com/@vicmramFollow She Comes With Baggage Podcast: Instagram: https://www.instagram.com/shecomeswithbaggage__Tiktok: https://www.tiktok.com/@shecomeswithbaggage__Youtube: https://www.youtube.com/@KirstiePike

Overview: We explore the powerful intersection of healthcare and the arts with our guest, Rose Cano—a Spanish medical interpreter, playwright, and cultural mediator specializing in type 2 diabetes care for Spanish-speaking patients. We dive into Rose's journey from theater to medicine, her advocacy for narrative medicine, and her experiences working in Harborview Medical Center's clinics serving diverse communities, including those in Pioneer Square. The conversation unpacks terminology used for Spanish-speaking communities ("Hispanic," "Latino," "Latinx"), emphasizes the importance of understanding patient backgrounds, and shines a light on communication barriers in healthcare. Rose shares creative metaphors and practical strategies for empowering patients and improving self-management for chronic diseases, all while highlighting equity, prevention, and the lived realities of those navigating both healthcare and cultural systems. Three Takeaways: The Healing Power of Storytelling & Narrative Medicine Rose Cano's journey beautifully illustrates how storytelling isn't just an art—it's a therapeutic tool. She explains that both the person telling their story and the listener are transformed by the exchange, making it an act of healing, especially when stories relate to illness or wellness. The Intersection of Art and Healthcare for Equity Rose sees healthcare and the arts as intertwined fields, advocating that access to both should be equitable and universal. Her perspective brings attention to the under-recognized link between creativity, culture, and health outcomes, emphasizing that cultural and healthcare equity must advance together for true community wellbeing. Cultural Mediation Goes Beyond Language Translation              Her role at Harborview Medical Center isn't just interpreting words—it's bridging cultural gaps. She highlights real-world challenges Spanish speaking patients face, such as understanding navigation in the US healthcare system, grasping concepts of prevention versus acute care, and negotiating everyday barriers like clinic scheduling, insurance, and pharmacy instructions. Next Step: Visit our website, ⁠⁠⁠⁠⁠⁠⁠⁠Healthcare for Humans⁠⁠⁠⁠⁠⁠⁠⁠, and join our community to enjoy exclusive benefits at ⁠⁠⁠⁠⁠⁠⁠⁠https://www.healthcareforhumans.org/support/⁠⁠⁠⁠⁠⁠⁠⁠ Support Our Mission: Non-clinicians, explore exclusive content and contribute to our collective journey. Be an Active Participant: Go beyond listening. Shape our narrative by co-creating episodes with us. Be part of our community by visiting⁠⁠⁠⁠⁠⁠⁠⁠ https://www.healthcareforhumans.org/support/⁠⁠⁠⁠⁠⁠⁠⁠. Follow us on Instagram ⁠⁠⁠⁠⁠⁠⁠⁠@healthcareforhumanspodcast⁠⁠⁠⁠

This week on The Commercial Break, Bryan and Krissy sink their fangs into the delightful chaos that is Harvey Guillén—actor, comedian, voice of Perrito in Puss in Boots: The Last Wish, and the world's most endearing vampire familiar, Guillermo from What We Do in the Shadows. Harvey stops by to talk about how he went from recycling cans to fund acting classes to becoming the first queer Latinx actor nominated for a Critics Choice Award. Between Hollywood hustle stories, body-positivity truths, and a few questionable vampire jokes, Harvey proves that kindness, talent, and a little absurdity go a long way in showbiz. He might even convince Bryan that bloodsuckers deserve union benefits. FOLLOW US: Instagram:  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@thecommercialbreak⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube.com/thecommercialbreak⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ TikTok: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@tcbpodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.tcbpodcast.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ CREDITS: Hosts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Bryan Green⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ &⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Krissy Hoadley⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Executive Producer: Bryan Green Producer: Astrid B. Green Voice Over: Rachel McGrath TCBits & TCB Tunes: Written, Voiced and Produced by Bryan Green. Rights Reserved To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

Introducing the All Def SquADD Cast show “Versus". It's a podcast with the OG SquADD! Each week, the SquADD will debate topics and vote at the end to see what wins. Versus airs every Monday and you can download and listen wherever podcasts are found. Special Guest Roxxy Haze Dion Lack Brent Taylor  This Week We Discuss Skyscraper Window Cleaner vs Light House Worker  Be A Professional Stripper At Assisted Living Homes vs A Roaster At The Special Olympics  Monthly Eating Contest Of Your Most Hated Food vs Only Have Hotdog Water As A Drink Again S/o To Our Sponsors Cash App Download Cash App And Use The Code CASHAPP10 At Sign Up At Receive $10 When You Send A Friend $5. Terms Apply

On this episode of Tamarindo, we discuss how we're micro-doseing on joy to get through these challenging times, giving us the energy to stay focused on what matters for us and our community.Next, you'll hear a conversation about The Economic Status of Latinas. We speak to Dr. Elsa Macias, the lead researcher on the new report on the economic well being of Latinas, produced by Hispanas Organized for Political Equality, HOPE. (HOPE) is a nonprofit, nonpartisan organization committed to ensuring political and economic parity for Latinas through leadership, advocacy, and education to benefit all communities and the status of women. Read the full report here: https://www.latinas.org/eslrnational/Elsa Macias, Ph.D., consults on research, evaluation, and policy projects related to education  policy, information technology, and STEM policy, as well as issues relevant to the Latinx community. Dr. Macias has briefed elected  officials at the federal, state, and local levels, including the Congressional Hispanic Caucus, on  research and policy issues related to education and information technology. Tamarindo is a lighthearted show hosted by Brenda Gonzalez and Delsy Sandoval talking about politics, culture, and self-development. We're here to uplift our community through powerful conversations with changemakers, creatives, and healers. Join us as we delve into discussions on race, gender, representation, and life! You can get in touch with us at www.tamarindopodcast.comBrenda Gonzalez and Delsy Sandoval are executive producers of Tamarindo podcast with production support by Karina Riveroll of Sonoro Media. Jeff Ricards produced our theme song. If you want to support our work, please rate and review our show here. SUPPORT OUR SHOWContribute to the show: https://www.paypal.com/paypalme/tamarindopodcast1Follow Tamarindo on instagram @tamarindopodcast and on YouTube: https://www.youtube.com/@TamarindoPodcast-143 Tamarindo's mission is to use laughter and conversation to inform, inspire and positively impact our community. Learn more at tamarindopodcast.com

The call for a general strike was the most concrete demand coming from the massive no kings day protests. And labor and pro-Palestine advocates are picking up the baton, demanding that unions in the U.S. shut it down and end US weapons and shipments to the apartheid state of Israel. And, after a border patrol agent shoots at man in DC during a routine traffic stop, a coalition of African American and Latinx activists demand that attacks in DC by ice and federal police end immediately.  Plus Headlines, Federal workers line up for food aid, and more...  The show is made possible only by our volunteer energy, our resolve to keep the people's voices on the air, and by support from our listeners. In this new era of fake corporate news, we have to be and support our own media! Please click here or click on the Support-Donate tab on this website to subscribe for as little as $3 a month. We are so grateful for this small but growing amount of monthly crowdsource funding on Patreon. PATREON NOW HAS A ONE-TIME, ANNUAL DONATION FUNCTION! You can also give a one-time or recurring donation on PayPal. Thank you! “On the Ground: Voices of Resistance from the Nation's Capital” gives a voice to the voiceless 99 percent at the heart of American empire. The award-winning, weekly hour, produced and hosted by Esther Iverem, covers social justice activism about local, national and international issues, with a special emphasis on militarization and war, the police state, the corporate state, environmental justice and the left edge of culture and media. The show is heard on three dozen stations across the United States, on podcast, and is archived on the world wide web at https://onthegroundshow.org/  Please support us on Patreon or Paypal. Links for all ways to support are on our website or at Esther Iverem's Linktree: https://linktr.ee/esther_iverem

In this episode of The Storykeeper on Words on a Wire, host Tim Z. Hernandez sits down with poet, performer, and educator Darren J. de Leon to explore his new collection The Hoops and Crosses of Mt. Vernon (Hinchas Press, 2025). Blending poetry and fiction, de Leon's debut offers vivid portraits of life in San Bernardino's working-class neighborhoods and the formative tensions of growing up between danger and possibility.De Leon reads from his stories “Kmart” and “This Street Does Not Go Through,” weaving memories of skateboarding under the glow of a department-store sign with reflections on inheritance, family, and survival. He discusses how his years teaching youth “in risk” shaped his desire to write for young adults—those on the edge of choices that can determine their futures. For de Leon, language itself becomes liberation: “There are no laws in poetry, only the word.”The conversation traces his journey from the Mission District classroom to San Francisco's electrifying 1990s spoken-word scene, where he co-founded the avant-garde ensemble Los Delicados. With Hernandez, de Leon revisits that era's fusion of poetry, politics, punk energy, and Afro-Cuban rhythm that redefined Latinx performance art.The episode closes with de Leon's powerful reading of a coming-of-age poem about youth, desire, and self-discovery—an echo of the book's central themes: voice, risk, and the freedom to define one's own story.

At an early age Edward Andrès Dennis always knew he wanted to be an artist. His fondest memories are of his mother reading books to him and watching Reading Rainbow. Day and night Edward was creating something, a doodle, some craft or writing a story in hopes of one day creating a book for children like himself to read. Edward created art through his teenage to adult life working for some of the most prestigious companies. His favorite times have been spent as a Special Education teacher in inner city Phoenix. Edward currently lives between Los Angeles, California and Phoenix, Arizona where he works as a freelance artist. His 2 life goals are to inspire children that look like him and that his children's books have an impact on youth and how they view the world.​Edward has worked with brands such as Toyota USA, Yakima racks, Disney, Giant/Liv Cycling, Sesame Street, Shimano, Epic Rides, Corel, Anheuser-Busch, Western Union and Giordana cycling. He has been in publications like Mountain flyer: the mountain bike journal, ImagineFX, Bicycling Magazine,Backcountry magazine, Outside business journal, Pure Nintendo and Nintendo force, Trail builder Magazine. He has also worked on several video games such as Super Ubie Island, Up Up Ubie and currently Super Ubie Island 2.​Edward has been recognized by the Latino Film Institute as a LatinX in Animation Spark Grant Finalist with Netflix for 2023 and is pursuing the adaptation of his children's books into an animated film/series. Edward is currently Writing and Directing his debut short film.

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latino-studies

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the last week of Domestic Violence Awareness Month, Virginia Gittens Escudero discusses the role that UNIDOS plays in breaking barriers for Latinx survivors of domestic violence in Dane County through direct services and community education. The post Local Non-profit Breaks Barriers for Latinx Survivors appeared first on WORT-FM 89.9.

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sound-studies

In the wake of Disco Demolition Night in 1979—a cultural bonfire that seemed to signal the end of disco—something unexpected began to rise from Chicago's underground. This episode traces the story of Frankie Knuckles, the Bronx-born DJ who became known as the “Godfather of House.” After the backlash against disco pushed the genre out of the mainstream, Knuckles found refuge in Chicago's Black, Latinx, and queer nightlife scenes, most famously at a club called the Warehouse. There, he pioneered a new sound: blending disco's heartbeat with gospel, soul, electronic drum machines, and experimental edits. What emerged was “house music,” named after the Warehouse itself, a genre that spoke directly to marginalized communities while later exploding into a global phenomenon. We'll explore how Knuckles's artistry and innovation not only kept dance floors alive after disco's so-called death but also transformed music history. By tracing the arc from the ruins of Disco Demolition to the rise of house, this episode reveals how moments of cultural rejection can spark radical creativity. Frankie Knuckles didn't just keep the party going—he built a new world of sound that would change the way the world dances. In this eighth episode of season two of Soundscapes NYC, hosts Ryan Purcell and Kristie Soares discuss the life and work of Frankie Knuckles with Micah Salkind, author of Do You Remember House?: Chicago's Queer of Color Undergrounds (Oxford University Press, 2018). Micah Salkind is the Director of Civic and Cultural Life at the Rhode Island Foundation. Prior, in his roles as Deputy Director and Special Projects Manager at the City of Providence Department of Art, Culture and Tourism, he managed large grants and strategic artist initiatives for the City, collaborating with non-profit cultural institutions as well as its emerging artists, designers, and creative entrepreneurs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

Send us a textToday's episode is a little different. This recording comes from a live panel discussion for the Latinx Veterinary Medical Association during Hispanic Heritage Month moderated by Vet Life Reimagined host, Dr. Megan Sprinkle. Hear directly from incredible voices across veterinary medicine including:Ashtri Bonaparte, DVM, DACVIM (SAIM)Valerie Marcano, DVM, PhD, DACPV, co-founder of Pawsibilities Vet MedMiguel Ortiz, DVM, MID, DACVPM, FFCPMaria Jose Navarrete Talloni, DVM, MPVM, PhDJavier G. Nevarez, DVM, PhD, DACZM, DECZM (Herpetology)Dr. Valerie Marcano and Paul Miranda have both been guests on the podcast in the past, their episodes are linked here. You'll hear stories of resilience, belonging, identity, and mentorship from veterinarians and professionals who are shaping the future of our field. Veterinary medicine is stronger when we embrace diversity, empathy, and community. Resources:Video episode on YouTubeLatinx Veterinary Medical Association websitePawsibilities Vet Med websiteACVIM diversity initiativesSupport the showMore Vet Life Reimagined?

Ron Padrón of White Rose Witching https://www.whiterosewitching.com/about joins Luxa https://linktr.ee/LuxaStrata to talk about organizing inclusive magical spaces and communities, and what to keep in mind when you're getting people together to do magical work. Ron shares some perspectives about practicing magic as a member of the Latinx community, as well as about animal folk saints (like the black dog on the cover art). Luxa muses about the resent phenomena of protest frogs and shares thoughts about The Green Mushroom Hyphosigil Project.Thanks for listening to the Lux Occult Podcast! Support the show by helping Luxa buy books and curtail other costs, as well as taking a bibliomancy break by giving on Patreon: https://www.patreon.com/luxoccult . Or, Buy Me a Coffee.com is an option for a one time donation: https://www.buymeacoffee.com/luxoccultpod?new=1 We would love to hear from you! Please send your thoughts, questions, suggestions or arcane revelations to luxoccultpod@gmail.com or message on Instagram @luxoccultpod https://www.instagram.com/luxoccultpod/ and on BlueSky https://bsky.app/profile/luxastrata919.bsky.socialGreen Mushroom Project https://greenmushroomproject.com/ Ask for a link to our Discord server!Merch! https://www.etsy.com/shop/IlluminIndustries?ref=shop_profile&listing_id=1880570110White Rose Witching https://www.whiterosewitching.com/aboutRon will also be leading a virtual Queer Ancestor Memorial on Sunday 10/26 from 6-6:45pm ET. Sign up to attend for free!https://www.eventbrite.com/e/queer-ancestor-memorial-tickets-1761111434709Find Luxa's work published in Serpents of Circe: A Manual to Magical Resilience edited by Laura Tempest Zakroff and Ron Padrón https://revelore.press/product/serpents-of-circe-a-manual-to-magical-resilience/Referenced in today's episode:Void House Presents: Trauma Informed Practices or “Just the TIPs” https://youtu.be/gCrTpfsAAHcFungi creepily infiltrates space stations — but scientists aren't scared. They're excited https://www.space.com/fungus-in-space-long-duration-astronaut-missionsFeels Good Man (2020) Watch HD https://www.dailymotion.com/video/x8gzaftYou Cant Kill Meme | Full Film https://youtu.be/BiI_XKSYYkM?si=zyhhIVJEbuBMlDTkNo Kings.org https://www.nokings.org/The Long History of Frogs as Protest Symbols. Wired.comhttps://www.wired.com/story/the-long-history-of-frogs-as-protest-symbols/The ICE Protest Frogs Have a Long History of ‘Tactical Frivolity' Behind Themhttps://www.themarshallproject.org/2025/10/22/trump-ice-portland-no-kings-protestThe Gospel of the Black Doghttps://inwardoutward.org/the-gospel-of-the-black-dog/

BIO: Sandra Van OpstalEXECUTIVE DIRECTOR AND CO-FOUNDER OF CHASING JUSTICESandra Maria Van Opstal, a second-generation Latina, is Co-Founder and Executive Director of Chasing Justice, a movement led by people of color to mobilize a lifestyle of faith and justice . She is an international speaker, author, and activist, recognized for her courageous work in pursuing justice and disrupting oppressive systems within the church. As a global prophetic voice and an active community member on the west-side of Chicago, Sandra's initiatives in holistic justice equip communities around the world to practice biblical solidarity and mutuality within various social and cultural locations.https://chasingjustice.com/sandra-van-opstal/ Giving in Chicago: https://newlifecenters.org/ Ordg to follow in chicagohttps://www.icirr.org/ Tshirt https://secure.qgiv.com/for/peoplearenotillegalt-shirt/Danielle (00:09):good afternoon, y'all. I have a second video coming to you from my dear friend and colleague in Chicago, Humboldt Park area, a faith leader there that collaborates with the different faith communities in the area. And she's going to talk about some ways she's personally affected by what's happening by the invasion there and how you can think about things, how you might get involved. I hope you'll join me in this conversation and honor yourself. Stay curious, honor, humanity, get involved. Take collective action. Talk to your own neighbor. Let's start caring really well for one another.Oh wow. Sandra, you know me. This is Jenny McGrath. This is my colleague. She's a bible nut. She wrote out the Bible How many times?Like scripture nut and a researcher, a therapist and purity culture, kind of like Survivor, but did a lot of work with women around that. And we talk a lot about race and current events. And I restarted my podcast and I asked Jenny if she'd want to join me. She has a great love for justice and humans and making a difference. So that's kind of how Jenny joined up with me. Right. Anything else you want to say?Sandra, I saw your post on social media and I was like, I could do that. I could contribute to that. And so that's what I'm here to do. Want to hear about your experience. What does resilience look like for you all over there? What do you need from us? How can we be a part of what's happening in Chicago from wherever we are? And if there's practical needs or things you want to share here, we can also send those out.Yeah. Can you tell us a little bit about who you are, what you do, where you're located in Chicago, and just a little bit even about your family, if you're willing?Sandra (01:40):Yeah, sure. So it's great to be with you guys. I'm Sandra Van Opal and I'm here on the west side of Chicago in a neighborhood called Humble Park. It's if you see in the news with all that's happening, it's the humble Hermosa, Avondale kind of zone of the ice crackdown. Well, let's not call it a crackdown. The ice invasion(02:06):Here in Chicago. I am the daughter of immigrants, so my mom is from Columbia. My father was from Argentina. They came to live in Chicago when they were in their twenties and thirties. They met in English class, so they were taking TOEFL exams, which is an exam you take in order to enter into college and schooling here in the US to show your language proficiency. And so they met learning English and the rest is history. I grew up here. I've lived here my whole life. I'm raising my family here. I'm married. I have two kids that just turned 11, so they're in fifth grade and sixth grade. And the school that they go to is a primarily immigrant school immersion, Spanish immersion. So it's a school where you take classes basically 90% in Spanish when you start and you move every year a little bit more English until you graduate when you're 50 50.(03:03):And so the school context they've been in has been receiving a lot of new neighbors, a lot of new classmates. And for that reason, actually most of their classes are still almost fully in Spanish, so they should probably be 60 40 right now. But I think a lot of their curriculum is still in Spanish, or the children have the option of having the math book in Spanish or English if they want it. If they're supposed to be English Spanish, or sorry, English math this year, then they might choose to have a Spanish book even if the instruction is in English. So that's the context I live in. I am here. I live in a home. I have chickens and a garden, and I love to be outside watching my neighbors and connecting with people. And we have a black club in our community, so a lot of our information that we're sharing with each other is through our email list and our signal group. Yeah. Oh, also what I do, I run an organization called Chasing Justice, which is focused on the intersection of faith and making the world a better place. And I am a local pastor and author on issues of worship and justice. So that's my function in this world.Danielle (04:31):I think we talk about what's happening in one sense, it seems like social media and other ways like Zoom, we're on a screen with Zoom and we're all in three different locations right now. We think of ourselves as really connected. But then when tragedy strikes or trauma or an invasion, for instance, strikes, we're connected, but it seems like we're also disconnected from one another and the practical needs and storytelling on the ground, and what does resilience look like for one person versus another? Or what does survival versus thriving look like for one person versus another? And how do we kind of join together and form a collective bond in that? I've been thinking a lot about that after I read your post Sandra on Instagram and what does that mean for me? And just as I'm talking, what does that mean for you or what are thoughts that come to mind for you?Sandra (05:27):Yeah, I am think I remember what posts you're referring to, but I think part of it is whenever something happens in our world, I believe that because of the highly digitally connected world that we're in, it feels like we are all supposed to say something. That's how we respond. Something happens and we all go, that's not right, which I think is good, we should say that, but I think the frustration, I'm sure people in LA and DC felt that, but it's like something is happening in your real life every day to your neighbors and everybody all around the country is commenting on it and commenting with such confidence and commenting with such expertise, and you're like, wait a minute. That's not how I would say that. And I think the reason that maybe that post came up for me as a kind of, it was less frustration and more sorrow, I think it felt more, more sorrow that the people that are most impacted by the issues are not the ones that are given the voice to talk about how those systems of oppression are impacting them. And I think the reason I think about things like that is I remember when I first started pastoring locally here. I mean, I had been working for a parachurch organization doing national and international work. I really felt like it was time for me to become a local pastor to understand, hey, if I'm going to be writing to pastors and speaking to pastors and challenging pastors, I should probably know what it's like to be one. And so I was supposed to be a five year stint, which ended up being 12 years pastoring locally.(07:08):And in my discussions with my staff team, I would often have one of them very respectfully, I was the executive pastors in a community with hierarchy. So they would very respectfully say, Hey, your friends that are out there blogging and writing articles and books, they're talking about stuff in ways we would never talk about it. They're talking about it in a tone that we would never use to talk about our situation and with words we would never use to describe our situation. And it's not that my friends maybe didn't have a perspective, it's that it didn't reflect their perspective. And so I think I became very sensitive to that, paying attention to, oh, how do expert justice people talk about issues of justice versus the people that are most impacted by those issues of injustice? Or how do people from within a community express their journey in ways that maybe even have a different tone than mostly anger that was coming out from the justice space?(08:10):And they're like, we wouldn't say it that way. We wouldn't talk about it that way. So I think because of that, it's really important when something happens in a local space and it is impacting us all nationally, national news, that we ask the question, how can I hear the voices of the people that this is most impacting? And so that's why I think I wrote that post. I was like, A lot of y'all have a lot to say about Chicago who don't live here and thank you, but no thank you. Invite us to talk for ourselves, invite us to speak for ourselves because there are local pastors and priests and imams and mental health providers who are experiencing this in a very real way that they probably could shed some light on what would be helpful to us. I called a bunch of friends in Los Angeles when things were happening there, and I was like, oh, how are you guys doing?(09:05):What's really happening? How can we help? If you don't have time to reply back, just know that I'm here praying for you, and I'm like with you and I'm sending money to the orgs. I see you posting and don't know what else to do. Obviously, the ice raids are impacting all of us across the country, but they're impacting each city in very different ways. Each city is a very different city with a very different ethos and a way of handling things. And as you guys know, Chicago is the best. I'm so proud of us right now. I'm so proud of us. We're like, no, you can't talk to us like that. No, you can't have our streets. But it also gets us into trouble because it's rooted in our philosophy of community organizing, though the linsky method, which is agitation, agitation, agitation. So we have stuff to learn too. But that's what you're seeing in Chicago is a lot of agitation. But yeah, that's why I wrote it. I wrote it like, I know 20 community leaders you could talk to here in Chicago that would give you a good idea of what we're experiencing and what would be best for us if you wanted to come alongside of us and help in prayer. So yeah.Jenny (10:27):Yeah, I think just a sense of wanting to hear more, whatever you feel. Well, and whatever feels safe to share in this podcast setting of just what it has been like for you to be on the ground in the community that you're in, in the roles that you're in with the family you're in. I just find myself curious about your experience.Sandra (10:52):Yeah. Okay. So I think about this in three different areas. One is, how is this impacting me as a parent, the other in my family and connected to family members. The other one is how is this impacting me as a neighbor? And then the other is, how is this impacting me as a civic leader, as a faith leader here? And so the hardest one has actually been, as a parent, if I could be honest with you, it's really been hard. Those of us that have raised kids, especially younger children or well all children, they each have their own season of development. But raising kids and being a village for children right now I think is really hard. They've gone through lockdown, George Floyd protests, watching multiple genocides, a war in Ukraine, and now this locally. And I believe in talking to your kids about what's happening and talking to them about it in ways that is appropriate for their age. So that has changed for me since my children were five when the pandemic started and now they're 11. That has changed for me what that looks like.(12:32):But there are many families, dozens of families in their school that have not returned since the ice raids have started. Their friends are missing from class. Ice has repeatedly been around their school. Ice has been on our corner where we grocery shop, get tacos, go to therapy. My son asked me the other day, will they throw me on the ground? If they see me, will they throw me on the ground? And this is one of my sons already struggles a lot with anxiety and he has anxiety, and he's also a black child. And so he's already been processing being black in the context of law enforcement in our city and what's happened. And so I think he kind of went through that season and he's like, so will they throw me on the ground if they see me? And I'm like, no, buddy. They're not going to. Hopefully there's enough cameras around that they'll throw you on the ground.(13:42):And so I think trying to figure out how to answer those kinds of questions. How can we think about our friends? How can we pray for our friends? We've done a lot more prayer in the 15 minute commutes to and from school, I think just for very specific needs that our neighbors are going through. And neighbor that I live in close proximity to the other day was running an errand and was detained by ice and was let go on the spot in the parking lot of the Home Depot, but its someone our kids know really well and helping them to process that. Their friend, a neighbor has gone through this, I think requires a different set of parenting skills and I believe are in most parenting books.(14:48):And so I find myself almost, man, I wish there was a resource for that man. I wish there was a place to talk about that. Let me talk to my neighbor about how they talk to their kids about that. And for those of us that come from Latino cultures, we don't really talk about hard things a lot. We're not really taught to talk about them. It's like we endure them and we go through them, but we don't give them space for processing. And so both of my children are in therapy. I don't know what they talk about in therapy, probably girls and love interests and bullying and all the rest of the things that kids talk about, but I think they probably unpack some of what they're going through with their friends. They are also wanting to make a difference. So we're trying to figure out what does that look for them to make things good in the community they live in.(15:42):So that's the first area is parenting. I don't know if you guys have anything to add advice to give me on that, but I think the hardest thing for me is what do we do with our children? What do we do with a generation that is growing up, watching their government step over so many boundaries, doing things that are completely illegal or unethical or dangerous for our society and feeling like, Hey, we're living in a time, I know a lot of people posted the quote from Ann Frank talking about what was happening in their streets. And I'm like, yeah, my kids are watching that. And I don't know how they're processing it or where they see their faith in the midst of that. I mean, luckily we have an amazing church. We talk about stuff like that all the time. So I mean, yeah, the mayor goes to our church and the pastor's an amazing person, and we have lots of civic leaders and law enforcement in our church. So I think they're watching, they're able to have some mentorship in that area, I think because spoken about from the pulpit, but man, being little must be really hard right now.Danielle (17:09):Maybe we don't need to press too fast, even though we're in a podcast right now. I think it bears the weight of just a little bit of space to just hang with that comment. I have older kids than you. As recently, I told my 20-year-old son who we are not suffering yet, the street raids. For some reason, Seattle hasn't been the focus point yet, but he did lose his federal aid and his Pell grants and everything for college this year. And so him and a lot of other kids had a significant do have a significant college tuition to make up. And we were talking about it and I was like, well, this will be the normal for you. This will be what's normal. This will be what's normal for our family. And my husband actually stepped in and said to me in a moment of despair and lament, because my son wants to be a music teacher.(18:21):He said to me, he's like, but you always tell me nothing's impossible. We can figure it out. And I was like, yeah, I do say that, but I don't believe it right now. He is like, well, he's like, I believe it right now. So I don't know what it looks like to come up with an extra for us. It's an extra $6,000, so we don't have the money yet, but what does it look like? But I think it goes back to that sense of finding some balance with our kids of what's real, what's not giving. What I hear for you, Sandra, and I'm kind of fumbling through my words, so maybe Jenny can step in, but offering our kids the validation of their reality that's so important in age appropriate and the different steps we're in the validation of reality. But I also find myself searching and grasping for where's the hope? Where are the strands of faith for our family? Where are the strands of hope searching for? Like you said, what are the practical actions your boys can do that also kind of I think plant seeds and generate hope in their hearts when we can step out and do actions?Sandra (19:43):Yeah. No, I think the hard part is I can't promise them things will get better. I can't promise them there's going to be an end to genocide in Palestine. I can't promise them. I keep telling everyone, when we pray at night and we talk about our days and stuff, and I just tell 'em, we, my husband and I tell 'em, and the only thing we can promise you is that God is with us. And I think the reality is when you've had proximity to our global siblings, that suffering didn't just start two Octobers ago or even for our own families. The suffering as my African brother once told me at a conference, he said, what do you mean when we suffer? Life is suffering and suffering is life. Or if we suffer, someone said, yeah, if we suffer, it's like some pretty from the west if we suffer.(20:35):It's like no, life is suffering and suffering is life. So I think part of it is we have within our story as people who follow the Jesus way, we have a story of people who have really always suffered. The story of scripture is a story of marginalized, persecuted, displaced people that are wandering in a land looking for home. And in those stories, you find God's presence with them. You find the worship of their creator. You find moments of joy, rhythms of feasting and fasting. You find all the traditions we do now that come out of the story of the people. So I can tell them, baby, I can only promise you that God is with us the same way that God was with, we go through the stories and the same way that God has always been with the black church in America, the same way that God has always been with our Latino community, the same way that God is with our siblings in Gaza, God is with us.(21:35):And so it doesn't take the pain away, but we can know that God is there. I try to teach my kids, lemme tell you, this is so bad parenting. Sorry, you can cut this out if you need to. But the other day we were praying for our country and I said, God, I just pray. Pray for Trump. I pray God, either you would change his heart or you would help him to go to sleep and just not wake up tomorrow. And then my son was like, I can't believe you prayed that prayer. Mom, I can't believe you said that. That's such a bad prayer. I was like, have you read the Psalms?(22:12):I was like, tonight, let's read a psalm. I'm going to read to you what David prayed for his enemies. And just because the Bible calls us to love our enemies and to see them as human does not mean we cannot pray that they will fall asleep. And so I said, I'm not saying I'm going to do anything bad. I know my phone's listening to me right now. I'm not saying I'm going to take matters into my own hands. I'm just saying I wouldn't be sad. That's all. And he's like, he just could not get over it because, and he just kept digging. Papa, Papa would never pray a prayer like that. He would never, I said, Papa hasn't read the Psalms. I read the Psalms. I know exactly what the Psalms say. And I was like, and the thing is because God is for good, because God is against evil and because God knows my heart, he knows God knows how much I love him, and I'm asking him to please take this evil away from our neighborhood.(23:04):Please take this evil away from our country. Please take this evil away. We're living in evil times, Terry. These are bad times. And this is not only a bad person. This is somebody that's raising up all of the badness to be allowed. And so I'm going to pray that prayer every day. And I know that you think it's not good, and I'm so sorry, but tonight we'll read the Psalms. Then that night we read some Psalms. I was like, see what David prays for his enemy. I said, and the thing is, God is there with us in our prayers. He's not like, what? I can't believe she cussed. I can't believe she said that bad. I can't believe she want to be friends with this guy that's too evil. And so I think part of it's processing faith with them. It's like, I don't know what kind of, let's just talk about Jesus and what he said. Let's talk about what the Bible models for us and prayer. Let's talk about It's okay to be mad. It's okay. It's okay to want evil to end. It doesn't mean we take things into our own hands, but it's okay to want the evil to end. And so those are the kinds of conversations where I go home, I'm like, okay, let me just look at my stuff. Is that wrong? Is that theologically correct? I called my husband. Do you think this is theologically okay? Am I mal forming our children? But I feel like it's an okay prayer, isn't it an okay prayer? Those are the kinds of things that are happening. I don't know,Jenny (24:37):I mean, I am not a theologian, but I think it's an okay prayer to pray. And I'm just thinking about, I've had two thoughts going through my mind, and one of course I couldn't and wouldn't want to put on some type of silver lining and be like, kids are going to be fine. They're resilient. And something that we say in the somatic trauma world a lot is that trauma isn't about an event. It's often about not having a safe place to go in the midst of or after an event. And what I just keep hearing is you making yourself available to be a safe place for your kids to process and reimagine what moving through this moment looks like. And also holding that in families that are being torn apart, that don't have those safe places to go in this moment. And I think part of what we're experiencing is this term, the boomerang of imperialism, as you said, these are not new things happening to families all over the world. And the ricochet of how we are now experiencing that in the heart of the empire, where I find my sense of hope is that that is the sign that the snake is eating its head and it will collapse. And I believe in rebirth and regrowth and hope that we can create a world that is different than a world that builds empires that do this to families. And as where my mind goes.Sandra (26:39):Yeah. And I think for ourselves, for our children, for in the work that I do with chasing justice with activists, it's like the only thing I can do, I'm not going to be able to change the world. The only thing I can do is change the little world that I'm in. So what can I do to make a difference and make things good in the world that I'm in? And so it boils down to very, very practical, tangible, embodied unfancy. Things like calling your neighbors and checking in on them to see if they need you to take their kids to school, finding out if everybody got home, okay. When there was a raid in a particular area, asking, or not even asking, but dropping food off for people and saying, Hey, we made a grocery room. We just thought we'd pick up some essentials for everybody.(27:27):Because part of it too is how do you do that without asking your, how do you help your neighbor without asking your neighbor their status? And that's not appropriate. And how do you help your neighbor without assuming they don't have money or making them feel like some kind of project? And so I think part of it is figuring out how to practice mutual aid in ways that are communal that just says, Hey, we picked up this. We figured this week we'd drop it off to five different families, and next week we'll do five other families. Who knows if they need it or not, but at least they know you're thinking of them. I think something you said about trauma, which I think is really important when you work in communities where you have communal, collective, complex generational trauma, which is we're just always living in this.(28:19):I have status, so I don't worry about leaving my home. I also am white. I'm a white Latina, so I'm not like, well, maybe they'll pull me over. Well, I don't know. But I know if I was browner my other family members that would definitely be like, please carry a copy of your passport and your ID at all times. But now I don't leave the house without, I used to leave the house with my keys and my phone, maybe a wallet. I don't know where a wallet is. Now I'm like, oh, I better have my ID on me(28:48):Mostly because if I intervene, I'm afraid if I get arrested, I won't have ID on me. But I think about all the ways that you have to leave the house differently now. And this is for people that they already felt vulnerable in their TPS, in their temporary protective status status or in their undocumented status or in their green card holder status or whatever status they had, that they already felt vulnerable in some way. And now if they don't go to work, their family doesn't eat, so they leave the house. But how do they leave the house? If you go to school every day and you're wondering if your parents are going to pick you up because now you're aware you have this emergency family plan, what does that feel like day in and day out, decade after decade to feel vulnerable? That kind of trauma is something I don't understand in my body, though I understand it as a concept.(29:47):It's the trauma of feeling vulnerable at all times of sending your kids out into the world. And because our US Supreme Court and because our government has decided it's okay to racially profile people, so I keep telling my mom, you better not be speaking Spanish at Target. She's bilingual. I'm like, please do not speak Spanish at Target. Do not open your mouth. And I would never have said that ever in the past, super proud of being a Latina and being bilingual, but I'm scared for my mom. And so I'm checking in on family members who have vulnerable status. I'm trying to find out if everybody's okay. So I think there are, it's like I told my husband the other day, and the car was like, can you imagine having this kind of fear day in and day out for decades at a time in a country and building a life?(30:44):And all of a sudden, many of our DACA recipients or young undocumented folks that are in college, all of a sudden they're not going to finish their degree. They're now in a country they don't even know. They didn't grow up there in a language they don't understand or their spouse is missing. And now they don't know if they're in Swatee, they don't know if they're in Mexico. They don't know where they are. And so I think that, I don't know that I fully understand what to do about that as a neighbor or as a pastor, but to say there must be something within the community like some gift or strength or accessing that helps them endure that kind of trauma when they cannot reach out for help.(31:44):My brother also told me the other day, he's an ER doctor. He's like, man, the county ER is so empty right now because people go to the county hospital for services when they don't have insurance. And many, many of them are Asian, south Asian, Latino, and African immigrants, and now they're not going or Ukrainian or Russian or whatever. So now it's emptiness and churches. Some of our churches are used to be 300 people now. There's like 40 people on a Sunday. So the reporting that I'm hearing from, whether it's the hospitals or just the stores, if you drive down our street, it's like empty nest. It is never empty. There's always people walking around on the street, whole family is going grocery shopping now. There's just nobody out. It's like a ghost town. Nobody's leaving unless they have to leave. And so it changes the feel of a community. It changes the environment. People that need access to healthcare aren't going for their follow-up appointments or their treatments because they're afraid to go to the hospital. People that would normally go to law enforcement if there's domestic violence or something happening, which already would feel very, very difficult to do, are unwilling to do it because they're afraid to leave and afraid to report to any law enforcement. Even in a sanctuary city.(33:18):I don't know what's happening to these families that aren't going to school. I'm assuming that the school has some kind of e-learning doing for them or some kind of packets they're making for the kids in the meantime while they're missing school. But there's all these things that daily rhythms of life that aren't happening. And so for many of us are like, I don't feel like going to church today. Oh, well, I feel like I'm many Sundays. I don't feel like going to church for other people, the privilege of attending worship in a congregational setting is something they'd love to have that they just can't access anymore. And so there's all these things that have changed about our daily reality that I don't know if we're going to fully understand how that's impacted us until years from now. We just don't see an end to it. We're not sure when this is going to end.Danielle (34:13):I have a flurry of thoughts going through my mind as you're speaking. One is when I did a consult with my analyst that I consult with, and we were talking about anxiety around different things with clients, and she was like, well, that's not anxiety, that's terror. And this person should feel terror because that's the reality.(34:45):That's not a pathology. So that's number one just in the therapy world, we don't want to pathologize people for feeling this terror in their bodies when that's actually the appropriate response. When immigration is sitting outside on your street, you should feel terror. Your body's giving you the appropriate warning signal. So I think about just even the shortcomings of Western psychological frameworks to address what's happening. We can't pathologize. It's not about prescribing enough medication. It's not about that. I do think you're right. I think there's some sense of, I've even felt it in my own body as you talk, a sense of, I'm going to engage what Sandra's saying and I'm also going to separate myself just enough in case that happens in Seattle so I can be just distant enough. So I got to get up, I got to eat. I got to feed my kids, I got to make sure everything's happening, got to go to work.(35:40):So I can almost feel it happening. As you describe it, we call it dissociation in psychology world, but in my analyst world, she would call it a psychic retreat, which I really like. Your psyche is kind of in a battle. You might come back from the front line to preserve yourself. And that's kind of how I think of the collective mentality a bit come back from the front lines in certain ways. So you could preserve, I need to eat, I need to sleep, I need to drink some water. I need to breathe air. So that's one thing I'm thinking about that's maybe collectively happening on multiple levels. The other thing I'm thinking about is if you're listening to this and you're in a body, even mine, a same as you, like a light-skinned Latina, white Latina, and our family has a lot of mixed identities and statuses, but if you're not in one of these situations, you can help mental health by going out and getting shit done.Sandra (36:50):Yes, absolutely. Get it done, get it done, get it done. It's like show up, put yourself. I think that's half the battle is how do we show up in spaces? I think white folks have to ask themselves. That's why all the protests, it's like, yes, it's diverse, but it's a whole lot of white people.The reason is because a lot of black folks, brown folks, vulnerable folks, we're not going to put ourselves in a position where we can have an encounter with law enforcement. So one of the things I have to say, talking about church, one of the things our pastor said the Sunday before, not the No Kings, but the immigration protest, it was like maybe a month ago, he said, listen, some of us should not be at that protest because we have a record, because we are prone to be maybe, what is it called? Oh my gosh, we're prone to be singled out by the police. We should not be there. We should pray. We should stay at home. We should host people when they come back and feed them. We should not be there. Others of us, we should be there. And you know who you are.(37:55):And so I think that's part of the discernment, which I think that's literally, it's half the conversations I'm having with people is should my children go to this protest? I fully intended to go to the No Kings protest with my full family, all of us. And I also saw these amazing alternatives like a rally for families and children. And so all these parks all over the city of Chicago, which again, were an amazing city, they had all these alternatives for if your child, someone in your family does not do crowds well, right? You're immunocompromised or you have anxiety, or I thought about, oh, maybe we shouldn't take my son to this protest. Maybe he's going to actually get an anxiety attack. Maybe we should go to this. So we had all those options till the very last minute we're decided to go to Kids Rally, but there were options for us to show up.(38:43):So when you can show up, show up if your neighborhood, there's a ton of activities in, I hope other cities are doing this too, but they're packing these little zines and these little whistles and they're telling people what to do. It's like, okay, now there's this Instagram blast about, oh, the ice is over here, and everyone shows up in their cars and they all honk their horn. You can show up in a neighborhood, honk your horn, you can blow a whistle. And we're fully intending to give away free whistles for every person that buys. The people are not a legal t-shirt for chasing justice. We're like, have a whistle. Get ready. If anything, even if you never blow that whistle, no ice in your town, you're trying to show people that I'm prepared. I'm prepared to raise my voice for you. I'm prepared to show up for you.(39:34):And so it ends up being maybe an artifact or a symbol of our willingness to ally if the time should come. But yeah, some of us, we have more privilege and showing up because I definitely have two lawyers in my speed dial right now because my husband knows that I'm prone to show up in spaces and say things that maybe will get me in trouble. So we had a meeting with a lawyer three weeks ago. He's like, please tell me what to do if my wife gets arrested or if something happens to a neighbor or he's just prepared our community block club emails and texts and signal threads. We have rapid response ready things that are rapid response. So it's like, Hey, where do you see something? I see this is the license plate. Here's a video. I saw just even informing people and praying alongside of one another.(40:29):So we have this group of pastors we gather called Pastors Rabbis and Imams called Faith Over Fear. And so in this group, someone posted like, look at Ice was heavily in our neighborhood. They said arrests that were made or the people that were detained. This is the situation, let people know. So we're just letting people know this is what's happening. Teaching people to use their phones to record everything and anything they can always being ready to show up. So I'm the type of neighbor that would anyway, if I would see law enforcement pulling over a young black or brown man, I would pull the car over and I would get out of my car and I would say, hi, I am Reverend Sandra and I'm here. I live down the street. I'm wondering if everything's okay. Here is everything. And the reason is just to show them that I'm watching. They said, no, everything's fine. I said, okay, I'm just going to sit in my car. Let me know if you need something because I'm letting them know that I'm watching.(41:37):And so I think part of it is the accountability of a community. And I love to see the walking school buses, the ride shares that parents are doing the grocery dropoffs because you can't stand in the food pantry line anymore. The GoFundMe's for particular legal fees, the trying to utilize your networks to find out if you can figure out what district or what holding location you, your loved one would be in offering mental health services. Like, Hey, here are the three organizations that do group therapy or circles or there's going to be a meditation and yoga thing offered at this center. A lot of them have a lot of embodied practices too. So I think those things are great. But yeah, we still have to, we're still living life. We're still submitting book reports for school, we're still having birthday parties and christenings, we're we still black and brown communities have been living through trauma for so long, they can't stop living.(42:53):So the question is how do we invite one another to more wholeness in our living, within our own communities, and then how do we help one another? This is affecting everybody. It's affecting not only Latino communities and not only Asian immigrant communities, but it's also affecting black communities because there's more enforcement and they're not more law enforcement and they're not necessarily targeting black communities, but where there are brown communities, sometimes there are black folks also. And so it's impacting them in just the militarization of our city. I mean, everywhere you go, there's just people marching with weapons and it could be Michigan Avenue in the shopping area downtown near the Bean, or it could be in our communities. And so I think how people are trying to, I think a city like Chicago, because it's got such a rich tradition of community organizing and community development and advocacy, I think it's very set up for what can I do in my world for my neighbors?(44:08):And then for those of you that aren't in Chicago, I think knowing which organizations are doing fantastic things, I think that's really helpful. Within the faith and justice space, I think organizations like New Life Centers that are kind of spearheading some of the new neighbors initiatives already, but they're doing this whole care system for, they're already new neighbors from Venezuela, Ecuador, and Central America who are now more vulnerable. And so they have systems in place for that. There are organizations live free Illinois who are doing more of the advocacy, raising awareness stuff. I can give you a couple, I can put in the show notes, but I think there's organizations that are doing fantastic work. Some people are just, I have a friend who's in Houston who's just like, there's a refugee family who's vulnerable right now and I need to take them groceries. Who wants to give Venmo?(45:06):Me? I think you have to trust your friends aren't going to go out for a nice rooftop beverage and 300, $400 later. Then there's groceries for this. So it's like you may not know anyone, but you may know someone who knows someone who's vulnerable. And so maybe you just are giving money to, or maybe you, I've had people send me money and be like, Hey, maybe someone who needs something. And I'm like, great. And we little, we put it cash and we put it in our car and when we need it, we help a neighbor who's in need. I think I'm calling our friends to, another one I thought of was calling our friend, inviting our friends to action. So sometimes I don't think it's that we don't want to do anything or that we're unwilling to do something. It's that we just feel so stunned. So that news that came out this week in Houston about the 15-year-old autistic boy who was taken by ICE and who has the capacity of a 4-year-old, and I was thinking about him all day long. So I just started pinging all of my friends in Houston and Austin and Dallas. I was like, anybody in Texas? I have a lot of friends in Texas. I'm like, not just, Hey Texas, do something directly. Sending it to them and saying, what have you done?(46:28):Is there a number you can call? Can you gather your small group? They're always asking, I don't know what to do. I don't know what to, I'm like, so I was like, I have something for you to do, and it's in Texas. I'm like, do you know what's happened to this kid? Is he back at home? Can you do something? Is there a GoFundMe for the parents? So I think when we're activated in small things, we develop the discipline of just being activated in general. So it's like if there's a thing that somebody invites you to give to and you give to it, then you get into the practice of giving.(47:06):If you don't start well, then where is it going to happen? So we're thinking right now, I dunno about you guys, but there's nothing in me that wants to do anything fancy right now. I rest for sure. We went to Michigan, we walked around, we took hikes. It was great. It was super free because we stayed with a friend. But there's nothing in me that's like, let me just plan a fancy vacation right now. It's not in me. And I think part of it is, it's almost like a detoxing from an American consumeristic way of seeing celebration and rests. I don't need fancy things to have rest. I don't need, doesn't have to be expensive. I don't know who came up with this. And I think it's a sensibility in us right now, and I've talked to a couple of friends about it, but it's like it's a sensibility in us that feels like it's really tone deaf to start spending a whole lot of money right now when there are so many needs in the world. And no, we can't give away our whole salaries, but we might be able to give more. For example, I don't think our friend should be saying, Hey, my son can't go to college this year. He needs $6,000. I think somebody in our friend groups could be like, actually, I am getting a bonus of $12,000. I'm going to give you three. We should be able to do that for those of us that have access.(48:27):And there are many people who have access, many other people who think they don't have money, but they do. And I think if we invite each other to say, Hey, I want to give to this person's legal fees, or I want to give to this person's college fund, or I want to give to will you give with me? And we are practicing then the kind of mutual aid that's collective that I know our grandparents did for the Latino culture, it's like the RIA system where y'all put the money in every month and every Monday the month. So it's like Koreans do it too. It's like everybody gives a hundred dollars a month and all goes into this pile and every month that pile of money moves around. So it's like our way of providing, I think there's a lot more we could be doing with our money that would give integrity to our voice. And I see a lot of talking and not a lot of sharing.Danielle (49:34):It's so true. It's a lot of talking and it's like, I think we have to get over that old white supremacy norm. If you see somebody on the street, you got to buy them food. You can't ever give them cash. That story rings through my mind as a child and just sometimes you just got to load up the cash, send someone cash for dinner and send someone cash for, I don't know, whatever they need, a bus fare or an airplane ticket or find the miles in your community if someone needs to fly somewhere. Just all these things you're talking about, we kind of have to just get over the hump and just say, Hey, people need help. Let's just go help.Sandra (50:12):And for some of us, I think it's particularly of those of us within our community that are no longer congregating at a local church. I don't know. Did you think the tithe justI think the call to generosity is still there. Whether you want to call your church a local formal traditional church or not, I would hate, I would've hated in our season that we were churchless to have stopped giving out would've been a significant amount of money that would've stopped going out. We still got salaries that year. Well, at least Carl did. Carl got a salary. So I'm like that invitation to generosity, at least at the bare minimum, at the bare minimum, 10% at the bare minimum that should be going out. And so the question is, what did all of us that left churches do with our 10% not to be legalistic because really we should be giving more. The question is, what am I allowed to keep? And for people making six figures, you need to be asking yourselves, why do you need six figures if you don't? Because most of the people, even in places like Seattle and Chicago, are living off of $50,000 a year. So I think as much as we need to ask our government to do well and be integrous in their budget, I think we need to think about that as a place of, and I say that not because I think it's going to solve the problems in Chicago, but I think that money does actually sharing does actually help some people. They haven't eaten.(52:06):They just haven't eaten. We know families whose kids don't eat.Jenny (52:19):Just thank you. It's been really important and meaningful to have your voice and your call to action and to community. I don't take lightly sharing your story and how it's specifically showing up in your community and in your own body and in your own mothering. So thank you for speaking to how you are practicing resilience and how we can think more about how to practice that collectively. It's been really, really good to be here. I am sorry I have to jump off, but thank you Danielle. I'll see you all soon.Sandra (53:23):Yeah, I mean even if you were to think about, you may not be able to provide for anyone, but is there someone in your ecosystem, in your friend group that could really use four sessions of therapy that doesn't have the finances to do so? Or that could really use sessions of acupuncture or massage therapy that doesn't have the money for it, it doesn't have insurance, and of someone who's willing to work with you on that as far as providing that for them. So I think even at that level, it's like if we had to put ourselves in someone else's shoes and say, well, what I want for someone, how would I want for someone to help me without me asking them? I think that is the biggest thing is we cannot, I don't believe we can rely on a person's ability to say what they need.(54:27):I mean, you've had stuff happen in your life. I've had health issues in my own family and problems with my family, and when people are like, oh, how can I help? I'm like, I can't think about that right now. But if a plant shows up at my house that is bringing me joy. Someone just sent me a prayer plant the other day. It's literally called a red prayer plant or something. I was like, yes, I love this. Or if someone buys dinner for my family so I don't have to cook for them, I can't stand up right now. Or if someone said, looks in on me and says, Hey, I know you guys can't be out and about much, so I just wanted to give you some funding for a streaming service. Here you go. Whatever they use it for, that's up to them. But I think to let someone know that you're thinking about them, I think is easy to do with baking something for them, sharing something with them, taking their kids for a few hours.(55:31):Because what if they just need a break from their children and maybe you could just watch their kids for a little bit, pick them up, take them to your house, watch them for a little bit. So I think there are ways that we can practically help each other that again, will make a world of difference to the person that's there next to you. And as always, calling your senators, writing letters, joining in on different campaigns that organizations are doing for around advocacy, checking in with your local city officials and your parent teacher and your schools, and figuring out what are we doing for the kids in our school even to be informed as a neighbor, what is it that our school's doing to protect our families and children? I think those are all good questions that we should always be doing and praying for people and praying specifically. We do that as a family. I think sometimes I don't know what else to do, but to say God to help.Danielle (56:35):Yeah, I mean, I have to go now, but I do think that's kind of key is not that God isn't going to intervene at some point practically, I think we are that active prayer answer for other people we're that answer. I'm not saying we're God, but we're the right. Yeah. Yeah. And just to step into that, be that answer, step into loving when it says, love your neighbor actually doing it and actually showing up and maybe loving your neighbor isn't bringing them dinner. Maybe it's just sitting down and listening to how their day went. Maybe you're not a therapist, maybe you're just a friend. Maybe you're just a community member, but you can sit in and you can hear how rough it was for that day and not take up your own space emotionally, but just be there to listen and then give them a hug and hang or leave. There's a lot of ways to show up and yeah, I'm challenged and want to do this more, so thank you. You'reSandra (57:36):Welcome. Thanks for having me.  Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Episode Notes Alec Patton talks to Michael McDonald, Stephen Rinaldo, and Tarima Levine about how Yonkers Public Schools and Bank Street Education Center improved eighth grade math proficiency particularly for students who are Black, Latinx, or experiencing poverty. Learn more about the curriculum Yonkers used, i-Ready Mathematics Read this Case Study to learn more about Yonkers' work Learn more about the High Tech High Graduate School of Education

Send us a textA boxer in training. A terrifying spiral of symptoms. A life-saving surgery that changed everything. Jose Torres joins us to share how ulcerative colitis pulled him out of the ring and propelled him into purpose—building community, advancing equity, and living well with a J‑pouch in a city that isn't designed for urgent needs.We trace Jose's path from misdiagnosis in Brooklyn to specialized care in Manhattan and the brutal logistics of public transit without bathrooms. He opens up about the cultural currents in his Mexican and Puerto Rican family—why speaking up took time, why steroids raised tough questions, and how food traditions collided with new IBD realities. The story turns on resilience: a colectomy and J‑pouch, early pouchitis, iron infusions, and then a decade of medication-free stability supported by smart nutrition, consistent exercise, and honest attention to mental health.Jose also brings us inside the Crohn's & Colitis Foundation—from literally ringing the office doorbell to roles in advancement, business development, and DEI leadership. We talk about real lived experience, research into disparities, and why culturally fluent care changes outcomes. Along the way, he shares practical tactics for managing frequency, a nudge toward pelvic floor physical therapy, and a grounded philosophy: don't chase perfection, cultivate accountability and hope.If stories of grit, culture, and community help you feel less alone with IBD, this one's for you. Cheers!Links: Camp Oasis- Crohn's & Colitis Foundation USACamp Purple- Crohn's & Colitis Foundation New ZealandAbout IBD podcast with Amber Tresca episode- "IBD in the Hispanic Community with Dr. Oriana Damas"Let's get social!!Follow us on Instagram!Follow us on Facebook!Follow us on Twitter!

The art world can feel intimidating, even elitist. But for Karen Vidangos, it’s also been a space to challenge those barriers and open doors for others. She built the Latinx Art Collective, a free, searchable database that helps curators, collectors, and fans discover artists across the U.S. She also created Latina in Museums, an online platform that documents her candid journey navigating a field where Latinx voices are often underrepresented. Today, Karen shares how financial setbacks nearly took her off the path entirely, why community support is essential for anyone building a platform, and how she’s learned to give imposter syndrome just five minutes before moving forward. https://www.instagram.com/latinxartcollective/?hl=en https://www.instagram.com/latinainmuseums/See omnystudio.com/listener for privacy information.

In this episode, Brad Onishi sits down with Rev. Alba Onofrio—executive director of Soulforce and host of Teología Sin Vergüenza—for a powerful exploration of faith, queerness, and resistance. Together, they unpack how white Christian nationalism and institutions like ICE perpetuate spiritual violence against marginalized communities, and how Soulforce responds through nonviolent resistance and liberative theology. Rev. Alba shares their own remarkable story—from growing up in Appalachia and coming out, to embracing the name “Reverend Sex” and reclaiming spirituality as a site of freedom rather than shame. The conversation dives into the roots and mission of Soulforce, highlighting its Spirit Resource Library and the movement's commitment to equipping activists with tools for justice and healing. Rev. Alba reflects on the power of queer and trans ancestors, the complexity of belonging for Latinx and mixed-race individuals, and the importance of creating inclusive, full-bodied faith communities. Through Teología Sin Vergüenza, they continue to cultivate space for unapologetic conversations about faith, identity, and justice—challenging listeners to imagine a world where love and liberation guide our spiritual lives. Subscribe for $5.99 a month to get bonus content most Mondays, bonus episodes every month, ad-free listening, access to the entire 850-episode archive, Discord access, and more: https://axismundi.supercast.com/ Linktree: https://linktr.ee/StraightWhiteJC Order Brad's book: https://bookshop.org/a/95982/9781506482163 Subscribe to Teología Sin Vergüenza Subscribe to American Exceptionalism Learn more about your ad choices. Visit megaphone.fm/adchoices

This week on Toon'd In!, Jim Cummings welcomes the bold, bilingual, and unmistakably magnetic Carolina Ravassa! Best known for her electrifying performances as Sombra in Overwatch and Raze in Valorant, Carolina brings her signature spark, global perspective, and fearless creativity to the mic—and now, to the podcast booth.In this dynamic and inspiring episode, Carolina takes us on a journey through her multifaceted career—from growing up between cultures to breaking into the voiceover world and stealing the hearts of gamers worldwide. She opens up about the power of embracing identity, the magic of bringing animated characters to life, and how her passion for acting, dancing, and filmmaking all come together in the booth.Jim and Carolina dive into everything from game-day adrenaline to the evolution of Latinx representation in animation and gaming. With stories from the recording studio, the convention circuit, and the indie film scene, they share plenty of laughs, heartfelt reflections, and behind-the-scenes moments that highlight the life of a modern voice actor.

Drew Edwards is a comic book writer known for his dark, atmospheric storytelling. He is the creator of Halloween Man, a chilling series exploring moral ambiguity, suspense, and the supernatural. Drew also co-wrote Matron with David Bowles, blending his signature intensity and narrative insight with collaborative storytelling. His work combines horror, thriller, and character-driven narratives, creating immersive worlds that challenge and captivate readers.David Bowles is a celebrated Mexican American author, translator, and educator from South Texas. He currently serves as President of the Texas Institute of Letters and has made significant contributions to contemporary literature with works including They Call Me Güero, The Prince & the Coyote, and Clockwork Curandera. A passionate storyteller, David's writing often explores themes of culture, identity, and folklore, blending rich character-driven narratives with historical and fantastical elements. He co-founded the Latinx imprint of Scout Comics, Chispa Comics, in 2021 and has served as its co-publisher and editor-in-chief. He is also an associate professor at the University of Texas Rio Grande Valley, where he teaches literature and Nahuatl, continuing his work in amplifying underrepresented voices through education and storytelling.

Vanessa Ogaldez, LAMFTSPECIALTIES:TraumaCouples CommunicationIdentity/Self Acceptancehttps://www.dcctherapy.com/vanessa-ogaldez-lamftFrom Her website: Maybe you have said something like, “What else can I do?” and it is possible you feel stuck or heartbroken because you can't seem to connect with your partner as you want or used to. Whether or not you're in a relationship and you have experienced trauma, hurtful arguments, or life changes that have brought on disconnection in your relationships, there is a sense of loss and heartache. You may find yourself in “robot mode” just going through your daily tasks, causing you to eventually disconnect from others, only to continue the cycle of miscommunication and loneliness. Perhaps you feel misunderstood, and you compensate by being helpful to everyone else while you yearn for true intimacy and friendships. Sometimes you feel there are so many experiences that have contributed to your pain and suffering that you don't know where to start. There are Cultural norms you may feel that not everyone can understand and therapy is not one of those Cultural norms. I believe therapy can be a place of safety, healing, and self-discovery. As a therapist, my focus is to support you and your goals in life and relationships. I am committed to you building deep communications, connections and feeling secure in the ability to share your emotions.Danielle (00:06):Good morning. I just had the privilege and honor of interviewing my colleague, another therapist and mental health counselor in Chicago, Vanessa Les, and she is located right in the midst of Chicago with an eye and a view out of her office towards what's happening with ICE and immigration raids. I want to encourage you to listen into this episode of the Arise Podcast, firsthand witness accounts and what is it actually like to try to engage in a healing process when the trauma may be committed right before someone comes in the office. We know that's a possibility and right after they leave the office, not suggesting that it's right outside the door, but essentially that the world in which we are living is not as hopeful and as Mary as we would like to think, I am sad and deeply disturbed and also very hopeful that we share this power inside of ourselves.(01:10):It's based on nonviolence and care and love for neighbor, and that is why Vanessa and I connected. It's not because we're neighbors in the sense of I live next door to her in Chicago and she lives next door to me in Washington. We're neighbors because as Latinas in this world, we have a sense of great solidarity in this fight for ourselves, for our families, for our clients, to live in a world where there's freedom, expression, liberation, and a movement towards justice and away from systems and oppression that want to literally drag us into the pit of hell. We're here to say no. We're here to stand beside one another in solidarity and do that together. I hope you join us in this conversation and I hope you find your way to jump in and offer your actual physical resources, whether it's money, whether it's walking, whether it's calling a friend, whether it's paying for someone's mental health therapy, whether it's sharing a meal with someone, sharing a coffee with someone. All these things, they're just different kinds of things that we can do, and that's not an exhaustive list.(02:28):I love my neighbor. I even want to talk to the people that don't agree with me, and I believe Vanessa feels the same way. And so this episode means a lot to me. It's very important that we pay attention to what's happening and we ground ourselves in the reality and the experiences of black and brown bodies, and we don't attempt to make them prove over and over and over what we can actually see and investigate with our own eyes. Join in. Hey, welcome Vanessa. I've only met you once in person and we follow each other online, but part of the instigation for the conversation is a conversation about what is reality. So there's so many messages being thrown at us, so many things happening in the world regarding immigration, law enforcement, even mental health fields, and I've just been having conversations with different community members and activists and finding out how do you find yourself in reality what's happening. I just first would love to hear who you are, where you're at, where you're coming from, and then we can go from there.Vanessa (03:41):Okay. Well, my name is Vanessa Valez. I'm a licensed marriage and family therapist. Before becoming a therapist five years ago through my license, I worked in nonprofit for over 20 years, working with families and community and addressing what is the need and what is the problem and how can we all get together. Been involved with different movements and nonprofit organizations focusing on the community in Humbolt Park and Logan Square in the inner city of Chicago. My parents are longtime activists and they've been instrumental in teaching me how to work in community and be part of community and to be empathetic and thoughtful and caring and feeling like what happens to me happens to us and what happens to us happens to me. So that's kind of the values that I come from and have always felt that were true. I'm a mom of three and my husband and I have been together for 29 years, so since we were teenagers.Thank you. But yeah, so that's a lot of just in general who I am and culturally, I come from an Afro Latina culture. I am a Puerto Rican born here, well born in New York where my family was from and they migrated from Puerto Rico, my grandparents did. And in our culture, we are African, we are indigenous, and my dad is Puerto Rican and Native American. So there's a lot in here that I am a hundred percent all of it. So I think that's the view and experience that I come from is knowing who I am and my ancestors who are very important to me.Danielle (06:04):I mean, that encompasses so much of what I think the battle is over who gets to be American and who doesn't. Right? Yeah, definitely. From your position in your job and you're in Chicago right on the ground, I think a lot of people are wondering what's really happening? What are you seeing? What's true? Can you speak to that a little bit?Vanessa (06:32):Yeah. What's really happening here is, I don't know, it's like what's really happening here? People are really scared. People are really scared. Families that are black and brown, families that are in low income situations, families that have visas, families that have green cards, families that are undocumented, all of us are really scared and concerned, and the reason is because we feel that there is power being taken from us without any kind of accountability. So I see my friends and family saying ICE is in our neighborhood, and I mean a block away from where I live, ICE is in our neighborhood, in our schools. We have to watch out. ICE is in front of our church or ICE is patrolling our neighborhood, and we have to all come together and start throwing whistles and we have to know what it is that we're supposed to do if we get interact, if we interact with ice or any kind of federal agent, which is just in itself disturbing, and we're supposed to just get up in our day and send our kids to school, and we're supposed to go to work and do the things that we're supposed to do.(08:07):So it's traumatic. This is a trauma that we are going through, and I think that it only triggers the traumas that a lot of us, black and brown people and community have been trying to get the world to listen and recognize this isn't new for us. It's just now very aggressive and very violent and going backwards instead of forward.(08:39):I think that's how I would describe what is really happening in Chicago. On the other side, I think there's this other place of, I'm kind of really proud of a lot of our people where I think it is understandable to say, you know what? It's not me or mine, or I got my papers all together, so that's really unfortunate, but it's not something that's happening in front of me. I could understand that there are some of some people who feel that way because it does feel like a survival situation. I think though there are others who are saying, no, what happens to you is happening to me too, I'm going to keep accountable to my power. And there's a lot of allies out there. There are a lot of people who are moving and saying, I'm afraid, but I'm still going to act in my fear.(09:37):And I think that's really brave. So in that way, I feel like there's this movement of bravery and a movement of we've had enough and we're going to reinvent what it is that is our response. It's not this or that. It's not extreme to extreme, but I'm going to do it in the way that I feel is right and that I feel that it's good for me to do and I can be truthful in that. And so today I'm really proud because my kids are going to be protesting and walking out of their school and I'm super, super proud and I was like, send pictures because I'm so proud of them. And so someone could say, is that doing anything? I'm like, hell yeah, doing something. It's doing something. The kids are saying, what power do we have? Not much, but whatever I have, I'm going to put that out there and I'm going to be brave and do it.(10:34):And it's important for us to support them. I feel their school does a really good job of supporting them and guiding them through this and letting us parents know, Hey, talk to your kids about this shadow to Belmont Intrinsic Charter School. But they really are doing something. And I find that in a lot of the schools around Chicago, around the Hermosa, Logan Square, Humbold Park area where I live in Humboldt Park, I find that a lot of the schools are stepping up and saying, we are on the community side of taking care of our kids and what's best for our families. So there's that happening and I want to make sure to give that. We have to see that too.Danielle (11:15):One thing you really said at the beginning really struck me. You said power without accountability. And two things I think of you see a truck, you see a law enforcement person acting without accountability. Not only does that affect you in the moment and that trauma particularly maybe even chase you, but I think it activates all the other sense and remembrances of when you didn't have power and there was no accountability. So I thought of that, but I also thought of the people perpetrating these crimes and the way it's reinforcing for inside their own body that they can do whatever they want and not have to pay attention to their own soul, not have to pay attention to their own humanity. And there's something extremely dehumanizing about repeating and repeating and normalizing that for them too. So I was, those are the two things that kind of struck me at the beginning of what you said.Vanessa (12:14):Yeah, I think what you're saying right now is I think the shock factor of it all of how could you do this and do these things and say these things and not only feel that there won't be any accountability, and I think all of us are kind of going like, who's going to keep this accountable? But I think also, how can you do that and feel okay about it? And so I think about the president that just is, I think a person who I will always shock me all the things that he's doing and saying, it shocks me and I'm glad it shocks me. It should never be normal, and I think that's important. I think sometimes with a lot of supporters of his, there's this normalcy of that's just him. He's just really meaning what he's saying or he's just kind of blunt and I like that about him. That should never be normalized. So that's shocking that you can do that. He can do that and it not be held accountable to the extent that it should be. And then for there to be this huge impact on the rest of us that he's supposed to be supporting, he's supposed to be protecting and looking out for, and then it's permissible, then it's almost supported. It's okay. This is a point of view that other people are like, I'm in supportive.(13:47):I think that sounds evil. It sounds just evil and really hard to contend with,Danielle (13:58):Which actually makes what the students do to walk out of their schools so much so profoundly resistant, so profoundly different. Walking itself is not violent kids themselves against man and masks fully. I've seen the pictures and I'm assuming they're true, fully geared up weapons at their side, tear gas, all this, and you just have kids walking. Just the stark contrast in the way they're expressing their humanity,Vanessa (14:30):Right? Yes. I think, yeah, I see that too, and I think it's shocking and to not recognize that, I think that's shocking for me when people don't recognize that what is going on with I think the cognitive process, what is going on with people in society, in American society where they look at children or people walking and they demonize it, but then they see the things and hear the things that this administration is doing and that they're seeing the things that our military is being forced to do and seeing the things that are happening with ice agents and they don't feel like there's anything wrong with it. That's just something that I'm trying to grapple with. I don't. I see it and you see it. Well, it is kind of like I don't know what to do with it.Danielle (15:34):So what do you do then when you hear what happens in your own body when you hear, oh, there's ice agents at my kid's school or we're things are on lockdown. What even happens for you in your body?Vanessa (15:48):I think what happens for me is what probably a lot of people are experiencing, which is immediate fear, immediate sorrow, immediate. I think I froze a few times thinking about it when it started happening here in Chicago more so I have a 17-year-old little brown boy, and we're tall people, so he is a big guy. He might look like a man. He is six something, six three maybe, but this is my little boy, this is my baby, and I have to send him out there every day immediately after feeling the shock and the sorrow of there's so many people in our generations. I could think of my parents, I could think of my grandparents that have fought so that my son can be in a better place and I feel like we're reverting. And so now he's going to experience something that I never want him to experience. And I feel like my husband and I have done a really great job of trying to prepare him for life with the fact that people are going to, some of them are going to see him in a different way or treat him in a different way. This is so different. The risk is so much greater because it's permissible now,(17:19):And so shock a freeze, and then I feel like life and vision for the future has halted for everybody here.(17:29):We can't have the conversation of where are we going? What is the vision of the future and how can I grow as a person? We're trying to just say, how can I get from A to Z today without getting stopped, without disappearing, without the fear completely changing my brain and changing my nervous system, and how can I find joy today? That is the big thing right now. So immediately there's this negative effect of this experience, and then there is the how can we recover and how can we stay safe? That's the big next step for us is I think people mentioned the word resilience and I feel like more people are very resilient and have historically been resilient, but it's become this four letter word. I don't want to be resilient anymore. I want to thrive. And I feel like that for my people. My community is like, why do we have to feel like we, our existence has to be surviving and this what's happening now with immigration and it's more than immigration. We know that it's not about just, oh, let's get the criminals. We know that this is targeted. There's proof out there, and the fact that we have to keep on bringing the proof up, it makes no sense. It just means if you don't believe it, then you've made a decision that you're not going to believe it. So it doesn't matter if we repeat it or not. It doesn't matter if you're right there and see it. So the fact that we have to even do the put out the energy of trying to get this message out and get people to be aware of it(19:24):Is a lot of energy on top of the fact that we're trying to survive this and there's no thriving right now. And that's the truth.Danielle (19:38):And the fact that people can say, oh, well, that's Chicago, that's not here, or that's Portland, that's not here. And the truth is it's here under the surface, the same hate, the same bigotry, the same racism, the same extreme violence. You can feel it bubbling under the surface. And we've had our own experiences here in town with that. I think. I know they've shut off funding for Pell grants.And I know that's happened. It happened to my family. So you even feel the squeeze. You feel the squeeze of you may get arrest. I've had the same talk with my very brown, curly hair, dark sun. I'm like, you can't make the mistakes other kids make. You can't walk in this place. You can't show up in this way. This is not a time where you can be you everywhere you go. You have to be careful.Vanessa (20:38):I think that's the big thing about our neighborhoods is that's the one place that maybe we could do that. That's the one place I could put my loud music on. That's the one place I could put my flags up. My Puerto Rican flags up and this is the one place that we could be. So for that to now be taken from us is a violence.Danielle (21:01):Yeah, it is a violence. I think the fact, I love that you said at the very beginning you said this, I was raised to think of what happens to me is happening to you. What happens to you is happening to me. What happens to them is happening to me and this idea of collective, but we live in a society that is forced separation, that wants to think of it separate. What enables you to stay connected to the people that love you and that are in your community? What inside of you drives that connection? What keeps you moving? I know you're not thriving, but what keeps youVanessa (21:37):Surviving? That's a good question. What keeps us surviving is I think it's honestly, I'll be really honest. It's the knowledge that I feel like I'm worth it.(21:53):I'm worth it. And I've done the work to get there. I've done the work to know my healing and to know my worth and to know my value. And in that, I feel like then I can make it My, and I have made it. My duty to do that for others is to say, you are worth it. You are so valuable. I need you and I know that you need me. And so I need to be well in order to be there for you. And that's important. I think. I see my kids, and of course they're a big motivator for me of getting up every day and trying to persevere and trying to find happiness with them and monitor their wellbeing and their mental health. And so that's a motivation. But that's me being connected with others. And so then there's family and friends that I'm connected with talking to my New York family all the time, and they're talking to me about what's going on there and them asking them what's going on there. And then we're contending with it. But then, so there's a process of crying about it, process of holding each other's hands and then process of reminding each other, we're not alone(23:12):And then processing another level of, and we can't give up. There's just too much to give up here. And so if it's going to be taken, we're going to take back our power and we're going to make it the narrative of what it's going to be, of how this fight is going to be fought. And that feels motivating. Something to do. There's just so much we've done, so much we've built(23:35):These communities have, I mean, sometimes they show the videos of ice agents and I'm like, wow, behind the scenes of the violence happening, you could see these beautiful murals. And I'm like, that's why we fight. That's why every day we get up, that's why we persevere is because we have been here. It wasn't like we just got here. We've been here and we've been doing the work and we've been building our communities. They are taking what we've grown. They're taking research from these universities. They're taking research from these young students who are out here trying to get more information so that it could better this community. So we've built so much. It's worth it. It's valuable and it's not going to be easily given.Danielle (24:29):Yeah, we have built so much. I mean, whether it's actually physically building the buildings to being involved in our schools and advocating because when we advocate just not for our rights, but in the past when we advocate for rights, I love what Cesar Chavez talks about when you're advocating for yourself, you're advocating for the other person. And so much of our advocacy is so inclusive of other people. And so I do think that there's some underestimation of our power or a lot, and I think that drives the other side mad. Literally insane.Vanessa (25:14):I think so too. I think this Saturdays protest is a big indicator of that. I know. Which you'll see me right there because what are we going to do? I mean, what are the things we can do things and we can do. And I feel like even in the moments when I am in session with a family or if I'm on a conversation with a friend, sometimes I post a lot of just what I see that I think is information that needs to get out there. And I am like somebody's going to see it and go like, oh, I didn't see that on my algorithm. And I get conversations from friends and family of, I need to talk about this. What are your thoughts about it? And I feel like that's a protest of we are going to join together in this experience and remind each other who we are in this moment and in this time. And then in that power, we can then make this narrative what we want it to be. And so it's a lot of work though. It's a lot of work and it's a lot of energy. So then it's a job right now. And I think that's why the word resilience is kind of a four letter word. Can we talk about the after effect? Because the after effect is depleted. There's just, I'm hungry. My nervous system is shot. How do I sleep? How do I eat? How do I take care and sell? soThe(26:54):A lot of work and we got to do it, but it's the truth of it. So both can exist, right? It's like how great and then how hard.Danielle (27:08):I love it that you said it's a job. It is an effing job, literally. It's like take care of your family, take care of yourself, whatever else you got going on. And then also how do you fight for your community? Because that's not something we're just going to stop doing.Literally all these extra work, all this extra work, all this extra job. And it's not like you would stop doing it, but it is extra.What do you think as jumping in back into the mental health field? And I told someone recently, they're like, oh, how's business going? I'm like, what do you mean? How's your client load? And I was like, well, sadly, the government has increased my caseload and the mental distress has actually in my profession, adds work to my plate.And I'm wondering for you what that's like. And it almost feels gross to me. Like someone out there is committing traumas that we all see, I see in the news I'm experiencing with my family, and then people need to come in more to get therapy, which is great. I'm glad we can have that process. But also, it's really gross to say your business has changed because the government is making more trauma on your people,Vanessa (28:29):Right? And I don't know if you experienced this, but I'm also feeling like there's this shift in what the sessions look like and what therapy looks like. Because it's one thing to work on past traumas or one thing to say, let's work on some of the cognitive distortions that these traumas have created and then move into vision and like, okay, well then without that, who are you and what are you and how can you move? And what would be your ideal future that you can work towards that has all halted? That's not available right now. I can't say you're not at risk. What happened to you way back is not something that's happening to you right now that it's not true. I can't tell those who are scientists and going into research, you're fine. You don't have to think about the world ending or your life as you know it ending because the life as people, their livelihoods are ending, have ended abruptly without any accountability, without any protection. It has halted. And a lot of these families I'm working with is we can't go into future that would serve me as let's go into the future. Let's do a vision board that would serve my agenda. But I'm going to be very honest with you, I have to validate the fact that there is a risk. My office is not far from Michigan Avenue. I could see it from here. My window's there, it's right out the window. I have families coming in and going, I'm afraid to come to session(30:25):Because they just grabbed somebody two years ago and no one said anything that was around them. I have no one that I can say in this environment that is going to protect me, but they come anyway because they freaking need it. And so then the sessions are that the sessions are the safe place. The only semblance of safety for them. And that's a big undertaking I think emotionally for us as therapists is how do I sit and this is happening. I don't have an answer for you on how to view this differently. It is what it is. And also this is the only safe place. I need to make sure that you're safe with the awareness. You're going to leave my office and I'm going to sit with that knowledge. So it's so different. I feel it's changed what's happening.Danielle (31:27):Oh man, I just stopped my breath thinking of that. I was consulting with a supervisor. I still meet with supervision and get consult on my cases, and I was talking about quote anxiety, and my supervisor halted me and she's like, that's not anxiety. That's the body actually saying there's a real danger right now. This is not what we talk about in class, what you studied in grad school. This is like of court. That body needs to have that level of panic to actually protect themselves from a real threat right now. And my job isn't to try to take that away.Vanessa (32:04):Right? Right. Yeah. And sometimes before that was our job, right? Of how can I bring the adult online because the child when they were powerless and felt unsafe, went through this thing. Now it's like, no, this adult is very much at risk right now when they leave this room and I have to let them say that right now and let them say whatever it is that they need to say, and I have to address it and recognize what it is that they need. How can I be supportive? It is completely mind blowing how immediate this has changed. And that in itself is also a trauma. There had not been any preparing for, we were not prepared,Danielle (32:57):Vanessa. Then even what is your nervous system? I'm assuming it goes up and it comes down and it goes, what is it like for your own nervous system to have the experience of sitting in your office see shit some bad shit then with the client, that's okay. And then you don't know what's happening. What's happening even for you in your own nervous system if you're willing to share?Vanessa (33:24):Yeah, I'm willing to share. I'm going through it with everybody else. I really am. I'm having my breakdowns and I have my therapist who's amazing and I've increased my sessions with her. My husband and I are trying to figure out how do we hold space and also keep our life going in a positive way. How do we exemplify how to deal with this thing? We're literally writing the book for our kids as we go. But for me, I find it important to let my, I feel like it's my intuition and my gut and my spirit lead more so in my sessions. There have been moments where I find it completely proper to cry with my clients, to let my tears show.(34:34):I find that healing for them to see that I am moved by what they are sharing with me, that they are not wrong to cry. They're not wrong. That this is legitimate. And so for me, that is also healing for me to let my natural disposition of connection and of care below more, and then I need to sleep and then I need to eat as healthy as possible in between sessions, food in my mouth. I need to see beauty. And so sometimes I love to see art especially. So I have a membership to the art museum, a hundred bucks a month, I mean a year. And that's my birthday gift to me every year around March. I'm like, that's for me, that's my present. And I'll go there to see the historical art and go to the Mexican art museum, which is be beautiful. I mean, I love it. And that one, they don't even charge you admission. You give a donation to see the art feels like I am connecting with those who've come before me and that have in the midst of their hardships, they've created and built,(36:06):And then I feel more grounded. But it isn't every day. There are days and I am not well, and I'll be really honest with that. And then I have to tell my beautiful aunt in New York, I'm not doing good today. And then she pours into me and she does that. She'll do that with me too. Hey, I'm the little niece. I ain't doing all right. Then I pour into her. So it's a lot of back and forth. But like I said before, I've done the work. I remember someone, I think it was Sandra, in fact, I think Sandra, she said to me one time, Vanessa sleeping is holy.Like, what? Completely changed my mind. Yeah, you don't have to go into zero. You don't have to get all the way depleted. It's wholly for you to recover. So I'm trying to keep that in mind in the midst of all of this. And I feel like it's done me well. It's done me really good So far. I've been really working hard on it.Danielle (37:19):I just take a big breath because it isn't, I think what you highlight, and that's what's good for people to know is even as therapists, even as leaders in our communities, we have to still do all these little things that are necessary for our bodies to keep moving. You said sleep, eat the first one. Yeah, 1 0 1. And I just remember someone inviting me to do something recently and I was just like, no, I'm busy. But really I just needed to go to bed and that was my busy, just having to put my head down. And that feeling of when I have that feeling like I can put my head down and close my eyes and I know there's no immediate responsibility for me at my house. That's when I feel the day kind of shed a bit, the burden kind of lessens or the heightened activity lessens. Even if something comes up, it's just less in that moment.Vanessa (38:28):Yes, I agree. Yeah, I think those weekends are holy for me. And keeping boundaries around all of this has been helpful. What you're saying, and no thank you. Next, I'll get you next time. And not having to explain, but taking care of yourself. Yeah. So importantDanielle (38:51):Vanessa. So we're out here in Washington, you're over there in Chicago, and there's a lot of folks, I think in different places in this United States and maybe elsewhere that listen and they want to know what can they do to support, what can they do to jump on board? Is there practical things that we can do for folks that have been invaded? Are there ways we can help from here? I'm assuming prayers necessary, but I tell people lately, I'm like, prayer better also be an action or I don't want it. So what in your imagination are the options? And I know they might be infinity, but just from your perspective.Vanessa (39:36):Yeah, what comes to mind I think is pray before you act. Like you just said, for guidance and honestly, calling every nonprofit organization that's within the black and brown community right now and saying, what is it that you need? I think that would be a no-brainer for me. And providing that. So if they're like, we need money. Give that money. We need bodies, we need people, volunteers to do this work, then doing that. And if they need anything that you can provide, then you're doing that. But I think a lot of times we ask the question, what do you need? And that makes the other person have to do work to figure out to help you to get somewhere. And so even though it comes from a very thoughtfulI would say maybe go into your coffers and say, what can I give before you ask the question? Because maybe just offering without even there being a need might be what you just got to do. So go into your coffers and say, what do I have that I can give? What is it that I want to do? How do I want to show up? Asking that question is the first thing to then lead to connecting in action. So I think that that might be my suggestion and moving forward.Danielle (41:05):One thing I was thinking of, if people have spare money, sometimes I think you can go to someone and just pay for their therapy.Vanessa (41:23):Agree. Yeah. Offer free therapy. If you are a licensed therapist in another city, you have colleagues that are in the cities that you want to connect with and maybe saying, can I pay for people that want therapy and may not be able to afford it? Maybe people who their insurance has been cut, or maybe people who have lost income. If there's anybody, please let me know. And I want to send that money to them to pay for that, and they don't have to know who I am. I think that's a beautiful way of community stepping up for each other.Danielle (41:59):The other thing I think of never underestimate the power of cash. And I know it's kind of demonized sometimes, like, oh, you got to give resources. But I find just sending people when you can, 20, 15, 30, 40 bucks of people on the ground, those people that really love and care about their community will put that money to good use. And you don't actually need a receipt on what it went for.So Vanessa, how can people get ahold of you or find out more about you? Do you write? Do you do talks? Tell me.Vanessa (42:39):Yeah, like I said, I am busy, so I want to do all of those things where I'm not doing those things now, but people can contact me through the practice that I work in the website, and that is deeper connections counseling. And my email is vanessa@dcctherapy.com. And in any way that anybody wants to connect with me, they can do that there.  Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Erandi Hernandez Aguilar joins us for a conversation about the challenges Latinx individuals face with finding a balance from maintaining our ancestral cultures to wanting to be accepted in this culture. The conversation is important for youth and those that have consciously denied their ancestry in hopes of acceptance. #sonomacounty #podcast #familia #migrantes #ancestral #family #culture #cultura #latinxcreated #latinxnow #latinxcreatives #latinx #latinoamerica #latino #latinos #latina #latinas #latoxica

As Hispanic Heritage Month comes to a close, we are sit with Latinx leaders who are giving back to the community.Tuesday on Midday Edition, we sit down with the executive director of the Emilio Nares Foundation to talk about health care access for underserved communities, and how her family's history of advocacy launched her into a life of community service.Guest:Elsa Morales-Roth, executive director, Emilio Nares Foundation

In this episode you will discover: Diversity Means Everyone - Race is just one piece. Consider how age, language, immigration status, religion, sexual orientation, and geography intersect to shape each person's experience with aphasia. Go Into the Community to Build Trust - Sustainable partnerships require leaving your institution and showing up consistently. Visit centers, share meals, and invest time where people gather. Trust develops gradually through authentic presence. Listen to Real-Life Struggles First - Before starting therapy protocols, hear what families actually face: shifted gender roles, children as language brokers, lack of community aphasia awareness, and disrupted family dynamics. Train Future Clinicians Differently - If you're building or revising academic programs, front-load diversity with a foundational intersectionality course in semester one, then integrate these principles across every subsequent course and clinical practicum.   If you've ever wondered how to better support multilingual families navigating aphasia, or felt uncertain about cultural considerations in your practice, this conversation will give you both the framework and the practical insights you need. Welcome to the Aphasia Access Aphasia Conversations Podcast. I'm Katie Strong, a faculty member at Central Michigan University where I lead the Strong Story Lab, and I'm a member of the Aphasia Access Podcast Working Group. Aphasia Access strives to provide members with information, inspiration, and ideas that support their aphasia care through a variety of educational materials and resources.   I'm today's host for an episode that tackles one of the most important conversations happening in our field right now - how do we truly serve the increasingly diverse communities that need aphasia care? We're featuring Dr. Jose Centeno, whose work is reshaping how we think about equity, social justice, and what it really means to expand our diversity umbrella. Dr. Centeno isn't just talking about these issues from an ivory tower - he's in the trenches, working directly with communities and training the next generation of clinicians to do better. Before we get into the conversation, let me tell you a bit more about our guest. Dr. Jose Centeno is Professor in the Speech-Language Pathology Program at Rutgers University. What makes his work unique is how he bridges the worlds of clinical practice and research, focusing on an often overlooked intersection: what happens when stroke survivors who speak multiple languages need aphasia care?   Dr. Centeno is currently exploring a critical question - what barriers do Latinx families face when caring for loved ones with post-stroke aphasia, and what actually helps them navigate daily life? His newest initiative takes this work directly into the community, where he's training students to bring brain health activities to underserved older adults in Newark's community centers.   As an ASHA Fellow and frequent international speaker, Dr. Centeno has made it his mission to ensure that aphasia research and care truly serve diverse communities. His extensive work on professional committees reflects his commitment to making the field more inclusive and culturally responsive. So let's get into the conversation.   Katie Strong: As we get started, I love hearing about how you came into doing this work, and I know when we spoke earlier you started out studying verb usage after stroke and very impairment-based sort of way of coming about things. And now you're doing such different work with that centers around equity and minoritized populations. I was hoping you could tell our listeners about the journey and what sparked that shift for you.   Jose Centeno: That's a great question. In fact, I very often start my presentations at conferences, explaining to people, explaining to the audience, how I got to where I am right now, because I did my doctoral work focused on verb morphology, because it was very interesting. It is an area that I found very, very interesting. But then I realized that the data that I collected for my doctorate, and led to different articles, was connected to social linguistics. I took several linguistics courses in the linguistics department for my doctorate, and I needed to look at the results of my doctoral work in terms of sociolinguistic theory and cognition. And that really motivated me to look at more at discourse and how the way that we talk can have an impact on that post stroke language use. So, I kept writing my papers based on my doctoral data, and I became interested in finding out how our colleagues working with adults with aphasia that are bilingual, were digesting all this literature. I thought, wait a minute. Anyway, I'm writing about theory in verb morphology, I wonder where the gaps are. What do people need? Are people reading this type of work? And I started searching the literature, and I found very little in terms of assessing strengths and limitations of clinical work with people with aphasia.   And what I found out is that our colleagues in childhood bilingualism have been doing that work. They have been doing a lot of great work trying to find out what the needs are when you work with bilingual children in educational settings. So that research served as my foundational literature to create my work. And then I adopted that to identifying where the strengths and needs working with people by new people with aphasia were by using that type of work that worked from bilingual children. And I adapted it, and I got some money to do some pilot work at the from the former school where I was. And with that money I recruited some friends that were doing research with bilingual aphasia to help me create this survey. So that led to several papers and very interesting data.   And the turning point that I always share, and I highlight was an editorial comment that I got when I when I submitted, I think, the third or fourth paper based on the survey research that I did. The assessment research. And one of the reviewers said, “you should take a look at the public health literature more in depth to explain what's going on in terms of the needs in the bilingual population with aphasia”. So, I started looking at that and that opened up a huge area of interest.   Katie Strong: I love that.   Jose Centeno: Yeah, that's where I ended up, you know, from an editorial comment based on the studies of survey research. And that comment motivated me to see what the gaps were more in depth. And that was in 2015 when that paper came out. I kept working, and that data led to some special issues that I invited colleagues from different parts of the world to contribute. And then three years later, Rutgers invited me to apply for this position to start a diversity focused program at Rutgers, speech language pathology. At Rutgers I met a woman that has been my mentor in qualitative research. Pamela Rothpletz-Puglia is in nutrition, and she does qualitative, mixed methods research. So, her work combined with my interest in identifying where the needs were, led me to identify the needs in the work with people with aphasia through the caregivers using her methodology. And I'll come talk more about it, because it's related to a lot of different projects that I am pursuing right now.   Katie Strong: I love this. So, it sounds like, well, one you got a really positive experience from a reviewer, which is great news.   Jose Centeno: Well, it was! It's a good thing that you say that because when we submit articles, you get a mixed bag of reviews sometimes. But, this person was very encouraging. And some of the other reviews were not as encouraging, but this was very encouraging, and I was able to work on that article in such a way that got published and it has been cited quite a bit, and it's, I think it's the only one that has pretty much collected very in depth data in terms of this area.   Katie Strong: Yeah, well, it sounds like that really widened your lens in how you were viewing things and taking an approach to thinking about the information that you had obtained.   Jose Centeno: And it led to looking at the public health literature and actually meeting Pamela. In fact, I just saw her last week, and we met because we're collaborating on different projects. I always thank her because we met, when our Dean created an Equity Committee and she invited the two of us and somebody else to be to run that committee. And when Pamela and I talked, I said to her, “that qualitative work that you are doing can be adapted to my people with aphasia and their caregivers”. And that's how we collaborated, we put a grant proposal together, we got the money, and that led to the current study.   Katie Strong: I love that, which we're going to talk about in a little bit. Okay, thank you. Yeah, I love it. Okay, well, before we get into that, you know, one of the things I was hoping you could talk about are the demographics of people living with aphasia is becoming really increasingly more diverse. And I was hoping you could talk about population trends that are driving the change or challenges and opportunities that this presents for our field.   Jose Centeno: Yeah, that is actually something that I've been very interested in after looking at the public health literature because that led to looking at the literature in cardiology, nursing, social work, psychology, in terms of diversity, particularly the census data that people in public health were using to discuss what was going on in terms of the impact of population trends in healthcare. And I realized when I started looking at those numbers that and interestingly, the Census published later. The Census was published in 2020, several years after I started digging into the public health literature. The Census published this fantastic report where they the Census Bureau, discussed how population trends were going to be very critical in 2030 in the country. In 2030 two population trends are going to merge. The country gradually has been getting older and at the same time in 2030 as the country is getting older, 2030 is going to be a turning point that demographic transition, when the population is going to be more older people than younger people. So that's why those population trends are very important for us because people are getting older, there is higher incidence for vulnerabilities, health complications. And of those health complications, neurological, cardiovascular problems, stroke and also dementia.   Katie Strong: Yes. So interesting. And maybe we can link, after we finish the conversation, I'll see if I can get the link for that 2020 census report, because I think maybe some people might be interested in checking that out a little bit more.   Jose Centeno: So yeah, definitely, yeah.   Katie Strong: Well, you know, you've talked about diversity from a multilingual, bilingual perspective, but you also, in your research, the articles I've read, you talk about expanding the diversity umbrella beyond race to consider things like sexual orientation, socioeconomic background and rural populations. Can you talk to us a little bit about what made you think about diversity in this way?   Jose Centeno: Very good question, you know, because I realized that there is more to all of us than race. When we see a client, a patient, whatever term people use in healthcare and we start working with that person there is more that person brings into the clinical setting, beyond the persons being white or African American or Chinese or Latino and Latina or whatever. All those different ethnic categories, race and ethnicity. People bring their race and ethnicity into the clinical setting, but beyond that, there is age, there is sexual orientation, there is religion, there is geographic origins, whether it's rural versus urban, there is immigration status, language barriers, all of those things. So, it makes me think, and at that time when I'm thinking about this beyond race, I'm collecting the pilot data, and a lot of the pilot data that was collected from caregivers were highlighting all of those issues that beyond race, there are many other issues. And of course, you know, our colleagues in in aphasia research have touched on some of those issues, but I think there hasn't been there. There's been emphasis on those issues but separately. There hasn't been too much emphasis in looking at all of those issues overlapping for patient-centered care, you know,  bringing all those issues together and how they have an impact on that post stroke life reconfiguration. You know, when somebody is gay. Where somebody is gay, Catholic, immigrant, bilingual, you know, looking at all of those things you know. And how do we work with that? Of course, we're not experts in everything, and that leads to interprofessional collaborations, working with psychologists, social workers and so on.   So that's why my work started evolving in the direction that looks at race in a very intersectional, very interactional way to look at race interacting with all these other factors. Because for instance, I am an immigrant, but I also lived in rural and urban environments, and I have my religious and my spiritual thoughts and all of those, all of those factors I carry with me everywhere you know. So, when somebody has a stroke and has aphasia, how we can promote, facilitate recovery and work with the family in such a way that we pay attention to this ecology of factors, family person to make it all function instead of being isolated.   Katie Strong: Yeah, I love that. As you were talking, you use the term intersectionality. And you have a beautiful paper that talks about transformative intersectional Life Participation Approach for Aphasia (LPAA) intervention. And I'd love to talk about the paper, but I was hoping first you could tell us what you really mean by intersectionality in the context of aphasia care, and why is it so important to think about this framework.   Jose Centeno: Wow. It's related to looking at these factors to really work with the person with aphasia and the family, looking at all these different factors that the person with aphasia brings into the clinical setting. And these factors are part of the person's life history. It's not like these are factors that just showed up in the person's life. This person has lived like this. And all of a sudden, the person has a stroke. So there is another dimension that we need to add that there in that intersectional combined profile of a person's background. How we can for aphasia, is particularly interesting, because when you work with diverse populations, and that includes all of us. You know, because I need to highlight that sometimes people…my impression is, and I noticed this from the answers from my students, that when I asked about diversity, that they focused on minoritized populations. But in fact, all this diverse society in which we live is all of us. Diversity means all of us sharing this part, you know, sharing this world. So, this intersectionality applies to all of us, but when it comes to underrepresented groups that haven't been studied or researched, that's why I feel that it's very important to pay a lot of attention, because applying models that have been developed to work with monolingual, middle class Anglo background…it just doesn't work. You know, to apply this norm to somebody that has all of these different dimensions, it's just unfair to the person and it's something that people have to be aware of. Yeah.   Katie Strong: Yeah. And I think you know, as you're talking about that and thinking about the tenets of the Life Participation Approach, they really do support one another in thinking about people as individuals and supporting them in what their goals are and including their family. You're really thinking about this kind of energized in a way to help some clinicians who are maybe thinking, “Oh, I do, LPAA, but it's hard for me to do it in this way”. You probably are already on you road to doing this, but you really need, just need to be thinking about how, how the diversity umbrella, really, you know, impacts everybody as a clinician, as a person with a stroke, as a family member.   Jose Centeno: Yeah, and, you know, what is very interesting is that COVID was a time of transition. A lot of factors were highlighted, in terms of diversity, in terms of the infection rate and the mortality was higher in individuals from minoritized backgrounds. There were a lot of issues to look at there. But you know, what's very interesting in 2020 COVID was focusing our attention on taking care of each other, taking care of ourselves, taking care of our families. The LPAA approach turned 20 years old. And that made me think, because I was thinking of at that time of disability, and it made me think of intersectionality. And I just thought it would be very helpful for us to connect this concept of intersectionality to the LPAA, because these issues that we are experiencing right now are very related to the work we do as therapists to facilitate people with aphasia, social reconnection after a stroke and life reconfiguration. So, all of this thinking happened, motivated by COVID, because people were talking about intersectionality, all the people that were getting sick. And I just thought, wait a minute, this concept of intersectionality, LPAA turning 20 years old, let's connect those two, because my caregiver study is showing me that that intersectionality is needed in the work that we're doing with people in aphasia from underrepresented backgrounds.   Katie Strong: Yeah, I'm so glad that you shared that insight as to how you came to pulling the concepts together. And the paper is lovely, and I'll make sure that we put that in the link to the show notes as well, because I know that people will, if they haven't had the chance to take a look at it, will enjoy reading it.   Jose Centeno: And just let me add a bit more about that. Aura Kagan's paper on, I forgot where it was in [ASHA] Perspectives, or one of the journals where she talks about the LPAA turning 20 years old. [And I thought], “But wait a minute, here's the paper! Here's the paper, and that I can connect with intersectionality”. And at the same time, you know, I started reading more about your work and Jackie Hinckley's work and all the discourse work and narrative work because that's what I was doing at the time. So that's how several projects have emerged from that paper that I can share later on.   Katie Strong: I love it. I love it. Yeah, hold on! The suspense! We are there, right?   Jose Centeno: This is turning into a coffee chat without coffee!   Katie Strong: As I was reading your work, something that stood out to me was this idea of building sustainable community relationships in both research and clinical work with minoritized populations. You've been really successful in doing this. I was hoping you could discuss your experiences in this relationship building, and you also talk about this idea of cultural brokers.   Jose Centeno: Wow! You know this is all connected. It's part of my evolution, my journey. Because as I started collecting data in the community from for my caregiver study, I realized that community engagement to do this type of qualitative work, but also to bring our students into the community. It's very important to do that work, because I you know this is something that I learned because I was pretty much functioning within an academic and research environment and writing about equity and social justice and all these different areas regarding aphasia, but not connecting real life situations with the community. For example, like having the students there and me as an academician taking that hat off and going into the community, to have lunch, to have coffee with people in the community, at Community Centers. So those ideas came up from starting to talk with the caregivers, because I felt like I needed to be there more. Leave the classroom. Leave the institution. Where I was in the community it's not easy. I'm not going to say that happened overnight, because going into any community, going into any social context, requires time. People don't open their doors automatically and right away. You know you have to be there frequently. Talk about yourself, share experiences. So be a friend, be a partner, be a collaborator, be all of these things together, and this gradually evolved to what I am doing right now, which is I started the one particular connection in the community with a community center.   How did I do that? Well, I went all over the place by myself. Health fairs, churches, community centers. People were friendly, but there wasn't something happening in terms of a connection. But one person returned my email and said, “we have a senior program here. Why don't we meet and talk?” So, I went over to talk with them, and since then, I have already created a course to bring the students there. I started by going there frequently for lunch, and I feel very comfortable. It is a community center that has programs for children and adults in the community. They go there for computer classes, for after school programs for the children. The adults go there for English lessons or activities and they have games and so on. And it's very focused on individuals from the community. And the community in Newark is very diverse. Very diverse.   So that led to this fantastic relationship and partnership with the community. In fact, I feel like I'm going home there because I have lunch with them. There's hugs and kissed. It's like  seeing friends that that you've known for a long time. But that happened gradually. Trust. Trust happens gradually, and it happens in any social context. So, I said to them, “Let's start slowly. I'll bring the students first to an orientation so they get to know the center.” Then I had the opportunity to develop a course for summer. And I developed a course that involved activities in the community center and a lecture. Six weeks in the summer. So this project now that I call Brain Health a health program for older adults, is a multi-ethnic, multilingual program in which the students start by going to the center first in the spring, getting to know people there, going back there for six weeks in the summer, one morning a week, and taking a lecture related to what brain health is, and focusing that program on cognitive stimulation using reminiscence therapy. And it's done multilingually. How did that happen? Thank God at the center there are people that speak Portuguese, Spanish and English. And those people were my interpreters. They work with the students. They all got guidelines. They got the theoretical content from the lectures, and we just finished the first season that I called it. That course they ran this July, August, and the students loved it, and the community members loved it! But it was a lot of work.   Katie Strong: Yeah, of course! What a beautiful experience for everybody, and also ideas for like, how those current students who will be soon to be clinicians, thinking about how they can engage with their communities.    Jose Centeno: Right! Thank you for highlighting that, because that's exactly how I focus the course. It wasn't a clinical course, it was a prevention course, okay? And part of our professional standards is prevention of communication disorders. So, we are there doing cognitive stimulation through reminiscence activities multilingually, so we didn't leave anybody behind. And luckily, we have people that spoke those languages there that could help us translate. And my dream now the next step is to turn that Brain Health course into another course that involves people with aphasia.   Katie Strong: Oh, lovely.   Jose Centeno: Yeah, so that is being planned as we speak.   Katie Strong: I love everything about this. I love it! I know you just finished the course but I hope you have plans to write it up so that others can learn from your expertise.   Jose Centeno: Yeah, I'm already thinking about that.   Katie Strong: I don't want to put more work on you…   Jose Centeno: It's already in my attention. I might knock on your door too. We're gonna talk about that later.   Katie Strong: Let's get into the work about your caregivers and the work that you did. Why don't you tell us what that was all about.   Jose Centeno: Well, it's a study that focuses on my interest in finding out and this came from the assessment work that I did earlier when I asked clinicians working in healthcare what their areas of need were. But after meeting Pamela Rothpletz-Puglia at Rutgers, I thought, “Wait a minute, I would like to find out, from the caregivers perspective, what the challenges are, what they need, what's good, what's working, and what's not working.” And later on hopefully, with some money, some grant, I can involve people with aphasia to also ask them for their needs. So, I started with the caregivers to find out in terms of the intersectionality of social determinants of health, where the challenges were in terms of living with somebody with aphasia from a Latinx background, Latino Latina, Latinx, whatever categories or labels people use these days. So, I wanted to see what this intersectionality of social determinants of health at the individual level. Living with the person at home, what happens? You know, this person, there is a disability there, but there are other things going on at home that the literature sites as being gender, religion, and all these different things happening. But from the perspective of the caregivers. And also I wanted to find out when the person goes into the community, what happens when the person with aphasia goes into the community when the person tries to go to the post office or the bank or buy groceries, what happens? Or when the person is socializing with other members of the family and goes out to family gatherings? And also, what happens at the medical appointment, the higher level of social determinants in terms of health care? I wanted to find out individual, community and health care. The questions that I asked during these interviews were; what are the challenges?, what's good?, what's working?, what's not working?, at home?, in the community?, and when you go with your spouse or your grandfather or whoever that has a stroke into the medical setting?, and that's what the interviews were about.   I learned so much, and I learned the technique from reading your literature and reading Aura Kagen's literature and other people, Jackie Hindley literature, and also Pamela's help to how to conduct those interviews, because it's a skill that you have to learn. It happens gradually. Pamela mentored me, and I learned so much from the caregivers that opened all these areas of work to go into the community, to engage community and sustainable relationships and bring the students into the community.   I learned so much and some of the things that were raised that I am already writing the pilot data up. Hopefully that paper will be out next year. All these issues such as gender shifting, I would say gender issues, because whether is the wife or the mother that had a stroke or the father that had the stroke. Their life roles before the stroke get shifted around because person has to take over, and how the children react to that. I learned so much in terms of gender, but also in terms of how people use their religions for support and resilience. Family support. I learned about the impact of not knowing the language, and the impact of not having interpreters, and the impact of not having literature in the language to understand what aphasia is or to understand what happens after stroke in general to somebody.   And something also that was very important. There are different factors that emerge from the data is the role of language brokers, young people in college that have to put their lives on hold when mom or dad have a stroke and those two parents don't speak English well in such a way that they can manage a health care appointment. So, this college student has to give up their life or some time, to take care of mom or dad at home, because they have to go to appointments. They have to go into the community, and I had two young people, college age, talk to me about that, and that had such an impact on me, because I wasn't aware of it at all. I was aware of other issues, but not the impact on us language brokers. And in terms of cultural brokers, it is these young people, or somebody that is fluent in the language can be language brokers and cultural brokers at the same time, because in the Latinx community, the family is, is everything. It's not very different from a lot of other cultures, but telling somebody when, when somebody goes into a hospital and telling family members, or whoever was there from the family to leave the room, creates a lot of stress.   I had somebody tell me that they couldn't understand her husband when he was by himself in the appointment, and she was asked to step out, and he got frustrated. He couldn't talk. So that tension, the way that the person explained that to me is something that we regularly don't know unless we actually explore that through this type of interview. So anyway, this this kind of work has opened up so many different factors to look at to create this environment, clinical environment, with all professions, social work, psychology and whoever else we need to promote the best care for patient-centered care that we can.   Katie Strong: Yeah. It's beautiful work. And if I remember correctly, during the interviews, you were using some personal narratives or stories to be able to learn from the care partners. And I know you know, stories are certainly something you and I share a passion about. And I was just wondering if you could talk with our listeners about how stories from people with aphasia or their care partners families can help us better understand and serve diverse communities.   Jose Centeno: You know, the factors that I just went through, they are areas that we need to pay attention to that usually we don't know. Because very often, the information that we collect during the clinical intake do not consider those areas. We never talk about family dynamics. How did the stroke impact family dynamics? How does aphasia impact family dynamics? Those types of questions are important, and I'll tell you why that's important. Because when the person comes to the session with us, sometimes the language might not be the focus. They are so stressed because they cannot connect with their children as before, as prior to the stroke. In their minds, there is a there are distracted when they come into the session, because they might not want to focus on that vocabulary or sentence or picture. They want to talk about what's going on at home.   Katie Strong: Something real.   Jose Centeno: And taking some time to listen to the person to find out, “Okay, how was your day? How what's going on at home prior?” So I started thinking brainstorming, because I haven't gotten to that stage yet. Is how we can create, using this data, some kind of clinical context where there is like an ice breaker before the therapies, to find out how the person was, what happened in the last three days, before coming back to the session and then going into that and attempting to go into those issues. You know, home, the community. Because something else that I forgot to mention when I was going through the factors that were highlighted during the interviews, is the lack of awareness about aphasia in the community. And the expectations that several caregivers highlighted, the fact that people expected that problem that the difficulty with language to be something that was temporary.   Katie Strong: Yeah, not a chronic health condition.   Jose Centeno: Exactly. And, in fact, the caregivers have turned into educators, who when they go into community based on their own research, googling what aphasia is and how people in aphasia, what the struggles are. They had started educating the community and their family members, because the same thing that happens in the community can happen within the family network that are not living with this person on a day-to-day basis. So, yeah. All of this information that that you know, that has made me think on how clinically we can apply it to and also something how we can focus intervention, using the LPAA in a way that respects, that pays attention to all of these variables, or whatever variables we can or the most variables. Because we're not perfect, and there is always something missing in the intervention context, because there is so much that we have to include into it, but pay attention to the psychosocial context, based on the culture, based on the limitations, based on their life, on the disruption in the family dynamics.   Katie Strong: Yeah, yeah. It's a lot to think about.   Jose Centeno: Yeah. It's not easy. But I, you know. I think that you know these data that I collected made me think more in terms of our work, how we can go from focusing the language to being a little more psychosocially or involved. It's a skill that is not taught in these programs. My impression is that programs focus on the intervention that is very language based, and doing all this very formal intervention. It's not a formula, it's a protocol that is sometimes can be very rigid, but we have to pay attention to the fact that there are behavioral issues here that need to be addressed in order to facilitate progress.   Katie Strong: Yeah, and it just seems like it's such more. Thinking about how aphasia doesn't just impact the person who has it. And, you know, really bringing in the family into this. Okay, well, we talked about your amazing new class, but you just talked a little bit about, you know, training the new workforce. Could you highlight a few ideas about what you think, if we're training socially responsive professionals to go out and be into the workforce. I know we're coming near the end of our time together. We could probably spend a whole hour talking about this. What are some things that you might like to plant in the ears of students or clinicians or educators that are listening to the podcast?   Jose Centeno: You know this is something Katie that was part of my evolution, my growth as a clinical researcher. I thought that creating a program, and Rutgers gave us that opportunity, to be able to create a program in such a way that everybody's included in the curriculum. We created a program in which the coursework and the clinical experiences. And this happened because we started developing this room from scratch. It's not like we arrived and there was a program in place which is more difficult. I mean creating a program when you have the faculty together and you can brainstorm as to based on professional standards and ASHA's priorities and so on, how we can create a program, right? So, we started from scratch, and when I was hired as founding faculty, where the person that was the program director, we worked together, and we created the curriculum, clinically and education academically, in such a way that everybody, but everybody, was included from the first semester until the last semester. And I created a course that I teach based on the research that I've done that brings together public health intersectionality and applied to speech language pathology. So, this course that students take in the first semester, and in fact, I just gave the first lecture yesterday. We just started this semester year. So it sets the tone for the rest of the program because this course covers diversity across the board, applying it to children, adults and brings together public health, brings together linguistics, brings together sociology. All of that to understand how the intersectionality, all those different dimensions. So, the way that the I structured the course was theory, clinical principle and application theory, and then at the end we have case scenarios. So that's how I did it. And of course, you know, it was changing as the students gave me feedback and so on. But that, that is the first course, and then everybody else in their courses in acquired motor disorders, swallowing, aphasia, dementia. You know, all those courses, the adult courses I teach, but you know the people in child language and literacy. They cover diversity. Everybody covers diversity. So, in the area more relevant to our conversation here, aphasia and also dementia. In those courses, I cover social determinants of health. I expand on social determinants of health. I cover a vulnerability to stroke and dementia in underrepresented populations and so on. So going back to the question, creating a curriculum, I understand you know that not every program has the faculty or has the resources the community. But whatever we can do to acknowledge the fact that diversity is here to stay. Diversity is not going to go away. We've been diverse since the very beginning. You know, like, even if you look, if you look at any community anywhere, it's already diverse as it is. So, incorporating that content in the curriculum and try to make the connections clinically. Luckily, we were able to do that. We have a clinic director that is also focused on diversity, and we cover everything there, from gender issues, race, ethnicity, all of those, as much as we can. So, the curriculum and taking the students into the community as much as we can.   Katie Strong: Yeah, I love that. So, you're talking about front loading a course in the curriculum, where you're getting people thinking about these and then, it's supplemented and augmented in each of the courses that they're taking. But also, I'm hearing you say you can't just stay in a classroom and learn about this. You need to go out.   Jose Centeno: Exactly! It's a lot. It didn't happen overnight. A lot of this was gradual, based on students feedback. And, you know, realizing that within ourselves, we within the course, when we were teaching it, oh, I need to change this, right, to move this around, whatever. But the next step I realized is, let's go into the community.   Katie Strong: Yeah, yeah. Well how lucky those students are at Rutgers.   Jose Centeno: Thank you.   Katie Strong: Well, we're nearing the end of our time together today. Jose and I just wanted, before we wrap up, I just wanted to ask you, “what, what excites you most about where aphasia research and care could go, or what do you think might need our most attention?”   Jose Centeno: That's a great question, because I thought of it quite a bit. But I'll focus it in terms of our diverse population, where the aphasia research should be. I think my impression is that there should be more attempts to connect the theoretical aspects of language with the psychosocial aspect. In other words, and this is how I teach my aphasia class. I focus the students on the continuum of care. The person comes in after stroke. We try to understand aphasia, but we aim to promoting life reconfiguration, life readaptation, going back into the community. So, here's the person with aphasia, and this is where we're heading to facilitating functioning, effective communication in the best way we can for this person, right? So, if these are all the different models that have been proposed regarding lexicon, vocabulary and sentence production and so on. How can we connect those therapeutic approaches in a way that they are functionally usable to bring this person back? Because there is a lot of literature that I enjoy reading, but how can we bring that and translate that to intervention, particularly with people that speak other languages. Which is very difficult because there isn't a lot of literature. But at least making an attempt to recruit the students from different backgrounds, ethnic backgrounds. And this, regardless of the backgrounds, there are students studying, interested in studying other cultures. And the curriculum exposes students to ways that we that there is some literature, there is a lot but there is some literature out there to explain vocabulary sentences in other languages post stroke in people with aphasia that, you know, we can use therapeutically. I mean, this is what's been created. So, let's look at this literature and be more open-minded. It's difficult. We don't speak every language in the world, but at least try to connect through the students that speak those languages in class, or languages departments that we have on campus, how those projects can be worked on. I'm just trying to be ambitious and creative here, because there's got to be a way that we should connect those theoretical models that are pretty much English focused intervention paradigms that will facilitate social function/   Katie Strong: It's a lot a lot of work, a lot of work to be done, a lot of a lot of projects and PhD students and all of that. Amazing.   Jose Centeno: I think it's as you said, a monumental amount of work, but, but I think that there should be attempts, of course, to include some of that content in class, to encourage students attention to the fact that there is a lot of literature in aphasia that is based on English speakers, that is based on models, on monolingual middle class…whoever shows up for the research project, the participants. But those are the participants. Now, I mean those that data is not applicable to the people [who you may be treating]. So, it's a challenge, but it's something to be aware of. This is a challenge to me that, and some people have highlighted that in the aphasia literature, the fact that we need more diversity in terms of let's study other languages and let's study intervention in other populations that don't speak English.   Katie Strong: Absolutely. Well, lots of amazing food for thought, and this has been such a beautiful conversation. I so appreciate you being here today, Jose. Thank you very, very much.   Jose Centeno: Thank you, Katie. I appreciate the invitation and I hope the future is bright for this type of research and clinical work and thank you so much for this time to talk about my work.       Resources   Centeno, J. G., (2024). A call for transformative intersectional LPAA intervention for equity and social justice in ethnosocially diverse post-stroke aphasia services. Seminars in Speech and Language, 45(01): 071-083. https://doi.org/10.1055/s-0043-1777131 Centeno, J. G., & Harris, J. L. (2021). Implications of United States service evidence for growing multiethnic adult neurorehabilitation caseloads worldwide. Canadian Journal of Speech-Language Pathology and Audiology, 45(2), 77-97. Centeno, J. G., Kiran, S., & Armstrong, E. (2020). Aphasia management in growing multiethnic populations. Aphasiology, 34(11), 1314-1318.  https://doi.org/10.1080/02687038.2020.1781420 Centeno, J. G., Kiran, S., & Armstrong, E. (2020). Epilogue: harnessing the experimental and clinical resources to address service imperatives in multiethnic aphasia caseloads. Aphasiology, 34(11), 1451–1455. http://dx.doi.org/10.1080/02687038.2020.1781421 Centeno, J. G., Obler, L. K., Collins, L., Wallace, G., Fleming, V. B., & Guendouzi, J. (2023). Focusing our attention on socially-responsive professional education to serve ethnogeriatric populations with neurogenic communication disorders in the United States. American Journal of Speech-Language Pathology, 32(4), 1782–1792. https://doi.org/10.1044/2023_AJSLP-22-00325 Kagan, A. (2020). The life participation approach to aphasia: A 20-year milestone. Perspectives of the ASHA Special Interest Groups, 5(2), 370. https://doi.org/10.1044/2020_PERSP-20-00017 Vespa, J., Medina, L., & Armstrong, D. M. (2020). Demographic turning points for the United States: population projections for 2020 to 2060. Current Population Reports, P25-1144.             https://www.census.gov/library/publications/2020/demo/p25-1144.html    

BIO:The Reverend Dr. Starlette Thomas is a poet, practical theologian, and itinerant prophet for a coming undivided “kin-dom.” She is the director of The Raceless Gospel Initiative, named for her work and witness and an associate editor at Good Faith Media. Starlette regularly writes on the sociopolitical construct of race and its longstanding membership in the North American church. Her writings have been featured in Sojourners, Red Letter Christians, Free Black Thought, Word & Way, Plough, Baptist News Global and Nurturing Faith Journal among others. She is a frequent guest on podcasts and has her own. The Raceless Gospel podcast takes her listeners to a virtual church service where she and her guests tackle that taboo trinity— race, religion, and politics. Starlette is also an activist who bears witness against police brutality and most recently the cultural erasure of the Black Lives Matter Plaza in Washington, D.C. It was erected in memory of the 2020 protests that brought the world together through this shared declaration of somebodiness after the gruesome murder of George Perry Floyd, Jr. Her act of resistance caught the attention of the Associated Press. An image of her reclaiming the rubble went viral and in May, she was featured in a CNN article.Starlette has spoken before the World Council of Churches North America and the United Methodist Church's Council of Bishops on the color- coded caste system of race and its abolition. She has also authored and presented papers to the members of the Baptist World Alliance in Zurich, Switzerland and Nassau, Bahamas to this end. She has cast a vision for the future of religion at the National Museum of African American History and Culture's “Forward Conference: Religions Envisioning Change.” Her paper was titled “Press Forward: A Raceless Gospel for Ex- Colored People Who Have Lost Faith in White Supremacy.” She has lectured at The Queen's Foundation in Birmingham, U.K. on a baptismal pedagogy for antiracist theological education, leadership and ministries. Starlette's research interests have been supported by the Louisville Institute and the Lilly Foundation. Examining the work of the Reverend Dr. Clarence Jordan, whose farm turned “demonstration plot” in Americus, Georgia refused to agree to the social arrangements of segregation because of his Christian convictions, Starlette now takes this dirt to the church. Her thesis is titled, “Afraid of Koinonia: How life on this farm reveals the fear of Christian community.” A full circle moment, she was recently invited to write the introduction to Jordan's newest collection of writings, The Inconvenient Gospel: A Southern Prophet Tackles War, Wealth, Race and Religion.Starlette is a member of the Christian Community Development Association, the Peace & Justice Studies Association, and the Koinonia Advisory Council. A womanist in ministry, she has served as a pastor as well as a denominational leader. An unrepentant academician and bibliophile, Starlette holds degrees from Buffalo State College, Colgate Rochester Crozer Divinity School and Wesley Theological Seminary. Last year, she was awarded an honorary doctorate in Sacred Theology for her work and witness as a public theologian from Wayland Baptist Theological Seminary. She is the author of "Take Me to the Water": The Raceless Gospel as Baptismal Pedagogy for a Desegregated Church and a contributing author of the book Faith Forward: A Dialogue on Children, Youth & a New Kind of Christianity.  JennyI was just saying that I've been thinking a lot about the distinction between Christianity and Christian supremacy and Christian nationalism, and I have been researching Christian nationalism for probably about five or six years now. And one of my introductions to the concept of it was a book that's based on a documentary that's based on a book called Constantine Sword. And it talked about how prior to Constantine, Christians had the image of fish and life and fertility, and that is what they lived by. And then Constantine supposedly had this vision of a cross and it said, with this sign, you shall reign. And he married the church and the state. And ever since then, there's been this snowball effect of Christian empire through the Crusades, through manifest destiny, through all of these things that we're seeing play out in the United States now that aren't new. But I think there's something new about how it's playing out right now.Danielle (02:15):I was thinking about the doctrine of discovery and how that was the creation of that legal framework and ideology to justify the seizure of indigenous lands and the subjugation of indigenous peoples. And just how part of that doctrine you have to necessarily make the quote, humans that exist there, you have to make them vacant. Or even though they're a body, you have to see them as internally maybe empty or lacking or less. And that really becomes this frame. Well, a repeated frame.Jenny (03:08):Yep. Yeah. Yeah. And it feels like that's so much source to that when that dehumanization is ordained by God. If God is saying these people who we're not even going to look at as people, we're going to look at as objects, how do we get out of that?Danielle (03:39):I don't know. Well, definitely still in it. You can hear folks like Charlie Kirk talk about it and unabashedly, unashamedly turning point USA talk about doctrine of discovery brings me currently to these fishing boats that have been jetting around Venezuela. And regardless of what they're doing, the idea that you could just kill them regardless of international law, regardless of the United States law, which supposedly we have the right to a process, the right to due process, the right to show up in a court and we're presumed innocent. But this doctrine applies to people manifest destiny, this doctrine of discovery. It applies to others that we don't see as human and therefore can snuff out life. And I think now they're saying on that first boat, I think they've blown up four boats total. And on the first boat, one of the ladies is speaking out, saying they were out fishing and the size of the boat. I think that's where you get into reality. The size of the boat doesn't indicate a large drug seizure anyway. It's outside reality. And again, what do you do if they're smuggling humans? Did you just destroy all that human life? Or maybe they're just fishing. So I guess that doctrine and that destiny, it covers all of these immoral acts, it kind of washes them clean. And I guess that talking about Constantine, it feels like the empire needed a way to do that, to absolve themselves.Danielle (05:40):I know it gives me both comfort and makes me feel depressed when I think about people in 300 ad being, they're freaking throwing people into the lion's den again and people are cheering. And I have to believe that there were humans at that time that saw the barbarism for what it was. And that gives me hope that there have always been a few people in a system of tyranny and oppression that are like, what the heck is going on? And it makes me feel like, ugh. When does that get to be more than just the few people in a society kind of society? Or what does a society need to not need such violence? Because I think it's so baked in now to these white and Christian supremacy, and I don't know, in my mind, I don't think I can separate white supremacy from Christian supremacy because even before White was used as a legal term to own people and be able to vote, the legal term was Christian. And then when enslaved folks started converting to Christianity, they pivoted and said, well, no, not all Christians. It has to be white Christians. And so I think white supremacy was birthed out of a long history of Christian supremacy.Danielle (07:21):Yeah, it's weird. I remember growing up, and maybe you had this experience too, I remember when Schindler's List hit the theaters and you were probably too young, but Schindler's listed the theaters, and I remember sitting in a living room and having to convince my parents of why I wanted to see it. And I think I was 16, I don't remember. I was young and it was rated R and of course that was against our values to see rated R movies. But I really wanted to see this movie. And I talked and talked and talked and got to see this movie if anybody's watched Schindler's List, it's a story of a man who is out to make money, sees this opportunity to get free labor basically as part of the Nazi regime. And so he starts making trades to access free labor, meanwhile, still has women, enjoys a fine life, goes to church, has a pseudo faith, and as time goes along, I'm shortening the story, but he gets this accountant who he discovers he loves because his accountant makes him rich. He makes him rich off the labor. But the accountant is thinking, how do I save more lives and get them into this business with Schindler? Well, eventually they get captured, they get found out. All these things happen, right, that we know. And it becomes clear to Schindler that they're exterminating, they're wiping out an entire population.(09:01):I guess I come to that and just think about, as a young child, I remember watching that thinking, there's no way this would ever happen again because there's film, there's documentation. At the time, there were people alive from the Great war, the greatest generation like my grandfather who fought in World War ii. There were other people, we had the live stories. But now just a decade, 12, 13 years removed, it hasn't actually been that long. And the memory of watching a movie like Schindler's List, the impact of seeing what it costs a soul to take the life of other souls like that, that feels so far removed now. And that's what the malaise of the doctrine of Discovery and manifest destiny, I think have been doing since Constantine and Christianity. They've been able to wipe the memory, the historical memory of the evil done with their blessing.(10:06):And I feel like even this huge thing like the Holocaust, the memories being wiped, you can almost feel it. And in fact, people are saying, I don't know if they actually did that. I don't know if they killed all these Jewish peoples. Now you hear more denial even of the Holocaust now that those storytellers aren't passed on to the next life. So I think we are watching in real time how Christianity and Constantine were able to just wipe use empire to wipe the memory of the people so they can continue to gain riches or continue to commit atrocities without impunity just at any level. I guess that's what comes to mind.Jenny (10:55):Yeah, it makes me think of, I saw this video yesterday and I can't remember what representative it was in a hearing and she had written down a long speech or something that she was going to give, and then she heard during the trial the case what was happening was someone shared that there have been children whose parents have been abducted and disappeared because the children were asked at school, are your parents undocumented? And she said, I can't share what I had prepared because I'm caught with that because my grandfather was killed in the Holocaust because his children were asked at school, are your parents Jewish?(11:53):And my aunt took that guilt with her to her grave. And the amount of intergenerational transgenerational trauma that is happening right now, that never again is now what we are doing to families, what we are doing to people, what we are doing to children, the atrocities that are taking place in our country. Yeah, it's here. And I think it's that malaise has come over not only the past, but even current. I think people don't even know how to sit with the reality of the horror of what's happening. And so they just dissociate and they just check out and they don't engage the substance of what's happening.Danielle (13:08):Yeah. I tell a friend sometimes when I talk to her, I just say, I need you to tap in. Can you just tap in? Can you just carry the conversation or can you just understand? And I don't mean understand, believe a story. I mean feel the story. It's one thing to say the words, but it's another thing to feel them. And I think Constantine is a brilliant guy. He took a peaceful religion. He took a peaceful faith practice, people that literally the prior guy was throwing to the lions for sport. He took a people that had been mocked, a religious group that had been mocked, and he elevated them and then reunified them with that sword that you're talking about. And so what did those Christians have to give up then to marry themselves to empire? I don't know, but it seems like they kind of effed us over for eternity, right?Jenny (14:12):Yeah. Well, and I think that that's part of it. I think part of the malaise is the infatuation with eternity and with heaven. And I know for myself, when I was a missionary for many years, I didn't care about my body because this body, this light and momentary suffering paled in comparison to what was awaiting me. And so no matter what happened, it was a means to an end to spend eternity with Jesus. And so I think of empathy as us being able to feel something of ourselves in someone else. If I don't have grief and joy and sorrow and value for this body, I'm certainly not going to have it for other bodies. And I think the disembodiment of white Christian supremacy is what enables bodies to just tolerate and not consider the brutality of what we're seeing in the United States. What we're seeing in Congo, what we're seeing in Palestine, what we're seeing everywhere is still this sense of, oh, the ends are going to justify the means we're all going to, at least I'll be in heaven and everyone else can kind of figure out what they're going to do.I don't know, man. Yeah, maybe. I guess when you think about Christian nationalism versus maybe a more authentic faith, what separates them for youAbiding by the example that Jesus gave or not. I mean, Jesus was killed by the state because he had some very unpopular things to say about the state and the way in which he lived was very much like, how do I see those who are most oppressed and align myself with them? Whereas Christian nationalism is how do I see those who have the most power and align myselves with them?(16:48):And I think it is a question of alignment and orientation. And at the end of the day, who am I going to stand with even knowing and probably knowing that that may be to the detriment of my own body, but I do that not out of a sense of martyrdom, but out of a sense of integrity. I refuse. I think I really believe Jesus' words when he said, what good is it for a man to gain the world and lose his soul? And at the end of the day, what I'm fighting for is my own soul, and I don't want to give that up.Danielle (17:31):Hey, starlet, we're on to not giving up our souls to power.The Reverend Dr.Rev. Dr. Starlette (17:47):I'm sorry I'm jumping from one call to the next. I do apologize for my tardiness now, where were we?Danielle (17:53):We got on the subject of Constantine and how he married the sword with Christianity when it had been fish and fertile ground and et cetera, et cetera. Yeah, that's where we started. Yeah, that's where we started.Starlette (18:12):I'm going to get in where I fit in. Y'all keep going.Danielle (18:14):You get in. Yeah, you get in. I guess Jenny, for me and for you, starlet, the deep erasure of any sort of resemblance of I have to look back and I have to be willing to interrogate, I think, which is what a lot of people don't want to do. I grew up in a really conservative evangelical family and a household, and I have to interrogate, well, one, why did my mom get into that? Because Mexican, and number two, I watched so slowly as there was a celebration. I think it was after Bill Clinton had this Monica Lewinsky thing and all of this stuff happened. My Latino relatives were like, wait a minute, we don't like that. We don't like that. That doesn't match our values. And I remember this celebration of maybe now they're going to become Christians. I remember thinking that as a child, because for them to be a Democrat in my household and for them to hold different values around social issues meant that they weren't necessarily saved in my house and my way because they hadn't fully bought into empire in the way I know Jenny muted herself.(19:31):They hadn't fully bought into empire. And I slowly watched those family members in California kind of give way to conservatism the things that beckoned it. And honestly, a lot of it was married to religion and to what is going on today and not standing up for justice, not standing up for civil rights. I watched the movement go over, and it feels like at the expense of the memory of my grandfather and my great-grandfather who despised religion in some ways, my grandfather did not like going to church because he thought people were fake. He didn't believe them, and he didn't see what church had to do with being saved anyway. And so I think about him a lot and I think, oh, I got to hold onto that a little bit in the face of empire. But yeah, my mind just went off on that rabbit trail.Starlette (20:38):Oh, it's quite all right. My grandfather had similar convictions. My grandmother took the children to church with her and he stayed back. And after a while, the children were to decide that they didn't want to go anymore. And I remember him saying, that's enough. That's enough. You've done enough. They've heard enough. Don't make them go. But I think he drew some of the same conclusions, and I hold those as well, but I didn't grow up in a household where politics was even discussed. Folks were rapture ready, as they say, because they were kingdom minded is what they say now. And so there was no discussion of what was going on on the ground. They were really out of touch with, I'm sending right now. They were out of touch with reality. I have on pants, I have on full makeup, I have on earrings. I'm not dressed modestly in any way, shape, fashion or form.(21:23):It was a very externalized, visible, able to be observed kind of spirituality. And so I enter the spaces back at home and it's like going into a different world. I had to step back a bit and oftentimes I just don't say anything. I just let the room have it because you can't, in my experience, you can't talk 'em out of it. They have this future orientation where they live with their feet off the ground because Jesus is just around the corner. He's right in that next cloud. He's coming, and so none of this matters. And so that affected their political participation and discussion. There was certainly very minor activism, so I wasn't prepared by family members to show up in the streets like I do now. I feel sincerely called. I feel like it's a work of the spirit that I know where to put my feet at all, but I certainly resonate with what you would call a rant that led you down to a rabbit hole because it led me to a story about my grandfather, so I thank you for that. They were both right by the way,Danielle (22:23):I think so he had it right. He would sit in the very back of church sometimes to please my grandmother and to please my family, and he didn't have a cell phone, but he would sit there and go to sleep. He would take a nap. And I have to think of that now as resistance. And as a kid I was like, why does he do that? But his body didn't want to take it in.Starlette (22:47):That's rest as resistance from the Nat Bishop, Trisha Hersey, rest as act of defiance, rest as reparations and taking back my time that you're stealing from me by having me sit in the service. I see that.Danielle (23:02):I mean, Jenny, it seems like Constantine, he knew what to do. He gets Christians on his side, they knew how to gather organically. He then gets this mass megaphone for whatever he wants, right?Jenny (23:21):Yeah. I think about Adrian Marie Brown talks a lot about fractals and how what happens on a smaller scale is going to be replicated on larger scales. And so even though there's some sense of disjoint with denominations, I think generally in the United States, there is some common threads of that manifest destiny that have still found its way into these places of congregating. And so you're having these training wheels really even within to break it down into the nuclear family that James Dobson wanted everyone to focus on was a very, very narrow white, patriarchal Christian family. And so if you rehearse this on these smaller scales, then you can rehearse it in your community, then you can rehearse it, and it just bubbles and bubbles and balloons out into what we're seeing happen, I think.Yeah, the nuclear family and then the youth movements, let us, give us your youth, give us your kids. Send us your kids and your youth to our camps.Jenny (24:46):Great. I grew up in Colorado and I was probably 10 or 11 when the Columbine shooting happened, and I remember that very viscerally. And the immediate conversation was not how do we protect kids in school? It was glorifying this one girl that maybe or maybe did not say yes when the shooters asked, do you still believe in God? And within a year her mom published a book about it. And that was the thing was let's use this to glorify martyrdom. And I think it is different. These were victims in school and I think any victim of the shooting is horrifying. And I think we're seeing a similar level of that martyrdom frenzy with Charlie Kirk right now. And what we're not talking about is how do we create a safer society? What we're talking about, I'm saying, but I dunno. What I'm hearing of the white Christian communities is how are we glorifying Charlie Kirk as a martyr and what power that wields when we have someone that we can call a martyr?Starlette (26:27):No, I just got triggered as soon as you said his name.(26:31):Just now. I think grieving a white supremacist is terrifying. Normalizing racist rhetoric is horrifying. And so I look online in disbelief. I unfollowed and blocked hundreds of people on social media based on their comments about what I didn't agree with. Everything he said, got a lot of that. I'm just not interested. I think they needed a martyr for the race war that they're amping for, and I would like to be delivered from the delusion that is white body supremacy. It is all exhausting. I don't want to be a part of the racial imagination that he represents. It is not a new narrative. We are not better for it. And he's not a better person because he's died. The great Biggie Smalls has a song that says you're nobody until somebody kills you. And I think it's appropriate. Most people did not know who he was. He was a podcaster. I'm also looking kind of cross-eyed at his wife because that's not, I served as a pastor for more than a decade. This is not an expression of grief. There's nothing like anything I've seen for someone who was assassinated, which I disagree with.(28:00):I've just not seen widows take the helm of organizations and given passion speeches and make veil threats to audiences days before the, as we would say in my community, before the body has cooled before there is a funeral that you'll go down and take pictures. That could be arguably photo ops. It's all very disturbing to me. This is a different measure of grief. I wrote about it. I don't know what, I've never heard of a sixth stage of grief that includes fighting. We're not fighting over anybody's dead body. We're not even supposed to do it with Jesus. And so I just find it all strange that before the man is buried, you've already concocted a story wherein opposing forces are at each other's throats. And it's all this intergalactic battle between good and bad and wrong, up and down, white and black. It's too much.(28:51):I think white body supremacy has gotten out of hand and it's incredibly theatrical. And for persons who have pulled back from who've decent whiteness, who've de racialize themselves, it's foolishness. Just nobody wants to be involved in this. It's a waste of time. White body supremacy and racism are wastes of time. Trying to prove that I'm a human being or you're looking right at is a waste of time. And people just want to do other things, which is why African-Americans have decided to go to sleep, to take a break. We're not getting ready to spin our wheels again, to defend our humanity, to march for rights that are innate, to demand a dignity that comes with being human. It's just asinine.(29:40):I think you would be giving more credence to the statements themselves by responding. And so I'd rather save my breath and do my makeup instead because trying to defend the fact that I'm a glorious human being made in the image of God is a waste of time. Look at me. My face is beat. It testifies for me. Who are you? Just tell me that I don't look good and that God didn't touch me. I'm with the finger of love as the people say, do you see this beat? Let me fall back. So you done got me started and I blame you. It's your fault for the question. So no, that's my response to things like that. African-American people have to insulate themselves with their senses of ness because he didn't have a kind word to say about African-American people, whether a African-American pilot who is racialized as black or an African-American woman calling us ignorance saying, we're incompetence. If there's no way we could have had these positions, when African-American women are the most agreed, we're the most educated, how dare you? And you think, I'm going to prove that I'm going to point to degrees. No, I'll just keep talking. It will make itself obvious and evident.(30:45):Is there a question in that? Just let's get out of that. It triggers me so bad. Like, oh, that he gets a holiday and it took, how many years did it take for Martin Luther King Junior to get a holiday? Oh, okay. So that's what I mean. The absurdity of it all. You're naming streets after him hasn't been dead a year. You have children coloring in sheets, doing reports on him. Hasn't been a few months yet. We couldn't do that for Martin Luther King. We couldn't do that for Rosa Parks. We couldn't do that for any other leader, this one in particular, and right now, find that to beI just think it just takes a whole lot of delusion and pride to keep puffing yourself up and saying, you're better than other people. Shut up, pipe down. Or to assume that everybody wants to look like you or wants to be racialized as white. No, I'm very cool in who I'm, I don't want to change as the people say in every lifetime, and they use these racialized terms, and so I'll use them and every lifetime I want to come back as black. I don't apologize for my existence. I love it here. I don't want to be racialized as white. I'm cool. That's the delusion for me that you think everyone wants to look like. You think I would trade.(32:13):You think I would trade for that, and it looks great on you. I love what it's doing for you. But as for me in my house, we believe in melanin and we keep it real cute over here. I just don't have time. I think African-Americans minoritized and otherwise, communities should invest their time in each other and in ourselves as opposed to wasting our breath, debating people. We can't debate white supremacists. Anyway, I think I've talked about that the arguments are not rooted in reason. It's rooted in your dehumanization and equating you with three fifths of a human being who's in charge of measurements, the demonizing of whiteness. It's deeply problematic for me because it puts them in a space of creator. How can you say how much of a human being that's someone? This stuff is absurd. And so I've refuse to waste my breath, waste my life arguing with somebody who doesn't have the power, the authority.(33:05):You don't have the eyesight to tell me if I'm human or not. This is stupid. We're going to do our work and part of our work is going to sleep. We're taking naps, we're taking breaks, we're putting our feet up. I'm going to take a nap after this conversation. We're giving ourselves a break. We're hitting the snooze button while staying woke. There's a play there. But I think it's important that people who are attacked by white body supremacy, not give it their energy. Don't feed into the madness. Don't feed into the machine because it'll eat you alive. And I didn't get dressed for that. I didn't get on this call. Look at how I look for that. So that's what that brings up. Okay. It brings up the violence of white body supremacy, the absurdity of supremacy at all. The delusion of the racial imagination, reading a 17th century creation onto a 21st century. It's just all absurd to me that anyone would continue to walk around and say, I'm better than you. I'm better than you. And I'll prove it by killing you, lynching you, raping your people, stealing your people, enslaving your people. Oh, aren't you great? That's pretty great,Jenny (34:30):I think. Yeah, I think it is. I had a therapist once tell me, it's like you've had the opposite of a psychotic break because when that is your world and that's all, it's so easy to justify and it makes sense. And then as soon as you step out of it, you're like, what the what? And then it makes it that much harder to understand. And this is my own, we talked about this last week, but processing what is my own path in this of liberation and how do I engage people who are still in that world, who are still related to me, who are, and in a way that isn't exhausting for I'm okay being exhausted if it's going to actually bear something, if it's just me spinning my wheels, I don't actually see value in that. And for me, what began to put cracks in that was people challenging my sense of superiority and my sense of knowing what they should do with their bodies. Because essentially, I think a lot of how I grew up was similar maybe and different from how you were sharing Danielle, where it was like always vote Republican because they're going to be against abortion and they're going to be against gay marriage. And those were the two in my world that were the things that I was supposed to vote for no matter what. And now just seeing how far that no matter what is willing to go is really terrifying.Danielle (36:25):Yeah, I agree. Jenny. I mean, again, I keep talking about him, but he's so important to me. The idea that my great grandfather to escape religious oppression would literally walk 1,950 miles and would leave an oppressive system just in an attempt to get away. That walk has to mean something to me today. You can't forget. All of my family has to remember that he did a walk like that. How many of us have walked that far? I mean, I haven't ever walked that far in just one instance to escape something. And he was poor because he couldn't even pay for his mom's burial at the Catholic church. So he said, let me get out of this. And then of course he landed with the Methodist and he was back in the fire again. But I come back to him, and that's what people will do to get out of religious oppression. They will give it an effort and when they can. And so I think it's important to remember those stories. I'm off on my tangent again now because it feels so important. It's a good one.Starlette (37:42):I think it's important to highlight the walking away from, to putting one foot in front of the other, praying with your feet(37:51):That it's its own. You answer your own prayer by getting away from it. It is to say that he was done with it, and if no one else was going to move, he was going to move himself that he didn't wait for the change in the institution. Let's just change directions and get away from it. And I hate to even imagine what he was faced with and that he had to make that decision. And what propelled him to walk that long with that kind of energy to keep momentum and to create that amount of distance. So for me, it's very telling. I ran away at 12. I had had it, so I get it. This is the last time you're going to hit me.Not going to beat me out of my sleep. I knew that at 12. This is no place for me. So I admire people who get up in the dead of night, get up without a warning, make it up in their mind and said, that's the last time, or This is not what I'm going to do. This is not the way that I want to be, and I'm leaving. I admire him. Sounds like a hero. I think we should have a holiday.Danielle (38:44):And then imagine telling that. Then you're going to tell me that people like my grandfather are just in it. This is where it leaves reality for me and leaves Christianity that he's just in it to steal someone's job. This man worked the lemon fields and then as a side job in his retired years, moved up to Sacramento, took in people off death row at Folsom Prison, took 'em to his home and nursed them until they passed. So this is the kind a person that will walk 1,950 miles. They'll do a lot of good in the world, and we're telling people that they can't come here. That's the kind of people that are walking here. That's the kind of people that are coming here. They're coming here to do whatever they can. And then they're nurturing families. They're actually living out in their families what supposed Christians are saying they want to be. Because people in these two parent households and these white families, they're actually raising the kind of people that will shoot Charlie Kirk. It's not people like my grandfather that walked almost 2000 miles to form a better life and take care of people out of prisons. Those aren't the people forming children that are, you'reStarlette (40:02):Going to email for that. The deacons will you in the parking lot for that one. You you're going to get a nasty tweet for that one. Somebody's going to jump off in the comments and straighten you out at,Danielle (40:17):I can't help it. It's true. That's the reality. Someone that will put their feet and their faith to that kind of practice is not traveling just so they can assault someone or rob someone. I mean, yes, there are people that have done that, but there's so much intentionality about moving so far. It does not carry the weight of, can you imagine? Let me walk 2000 miles to Rob my neighbor. That doesn't make any sense.Starlette (40:46):Sounds like it's own kind of pilgrimage.Jenny (40:59):I have so many thoughts, but I think whiteness has just done such a number on people. And I'm hearing each of you and I'm thinking, I don't know that I could tell one story from any of my grandparents. I think that that is part of whiteness. And it's not that I didn't know them, but it's that the ways in which Transgenerational family lines are passed down are executed for people in considered white bodies where it's like my grandmother, I guess I can't tell some stories, but she went to Polish school and in the States and was part of a Polish community. And then very quickly on polls were grafted into whiteness so that they could partake in the GI Bill. And so that Polish heritage was then lost. And that was not that long ago, but it was a severing that happened. And some of my ancestors from England, that severing happened a long time ago where it's like, we are not going to tell the stories of our ancestors because that would actually reveal that this whole white thing is made up. And we actually have so much more to us than that. And so I feel like the social privilege that has come from that, but also the visceral grief of how I would want to know those stories of my ancestors that aren't there. Because in part of the way that whiteness operates,Starlette (42:59):I'm glad you told that story. Diane de Prima, she tells about that, about her parents giving up their Italian ness, giving up their heritage and being Italian at home and being white in public. So not changing their name, shortening their name, losing their accent, or dropping the accent. I'm glad that you said that. I think that's important. But like you said though, if you tell those stories and it shakes up the power dynamic for whiteness, it's like, oh, but there are books how the Irish became White, the Making of Whiteness working for Whiteness, read all the books by David Broer on Whiteness Studies. But I'm glad that you told us. I think it's important, and I love that you named it as a severing. Why did you choose that word in particular?Jenny (43:55):I had the privilege a few years ago of going to Poland and doing an ancestry trip. And weeks before I went, an extended cousin in the States had gotten connected with our fifth cousin in Poland. We share the fifth grandparents. And this cousin of mine took us around to the church where my fifth great grandparents got married and these just very visceral places. And I had never felt the land that my ancestors know in my body. And there was something really, really powerful of that. And so I think of severing as I have been cut off from that lineage and that heritage because of whiteness. And I feel very, very grateful for the ways in which that is beginning to heal and beginning to mend. And we can tell truer stories of our ancestry and where we come from and the practices of our people. And I think it is important to acknowledge the cost and the privilege that has come from that severing in order to get a job that was not reserved for people that weren't white. My family decided, okay, well we'll just play the part. We will take on that role of whiteness because that will then give us that class privilege and that socioeconomic privilege that reveals how much of a construct whitenessStarlette (45:50):A racial contract is what Charles W. Mills calls it, that there's a deal made in a back room somewhere that you'll trade your sense of self for another. And so that it doesn't, it just unravels all the ways in which white supremacy, white body supremacy, pos itself, oh, that we're better. I think people don't say anything because it unravels those lies, those tongue twisters that persons have spun over the centuries, that it's really just an agreement that we've decided that we'll make ourselves the majority so that we can bully everybody else. And nobody wants to be called that. Nobody wants to be labeled greedy. I'm just trying to provide for my family, but at what expense? At who else's expense. But I like to live in this neighborhood and I don't want to be stopped by police. But you're willing to sacrifice other people. And I think that's why it becomes problematic and troublesome because persons have to look at themselves.(46:41):White body supremacy doesn't offer that reflection. If it did, persons would see how monstrous it is that under the belly of the beast, seeing the underside of that would be my community. We know what it costs for other people to feel really, really important because that's what whiteness demands. In order to look down your nose on somebody, you got to stand on somebody's back. Meanwhile, our communities are teaching each other to stand. We stand on the shoulders of giants. It's very communal. It's a shared identity and way of being. Whereas whiteness demands allegiance by way of violence, violent taking and grabbing it is quite the undoing. We have a lot of work to do. But I am proud of you for telling that story.Danielle (47:30):I wanted to read this quote by Gloria, I don't know if you know her. Do you know her? She writes, the struggle is inner Chicano, Indio, American Indian, Molo, Mexicano, immigrant, Latino, Anglo and power working class Anglo black, Asian. Our psyches resemble the border towns and are populated by the same people. The struggle has always been inner and has played out in outer terrains. Awareness of our situation must come before interchanges and which in turn come before changes in society. Nothing happens in the real world unless it first happens in the images in our heads.(48:16):So Jenny, when you're talking, you had some image in your head before you went to Poland, before it became reality. You had some, it didn't start with just knowing your cousin or whatever it happened before that. Or for me being confronted and having to confront things with my husband about ways we've been complicit or engaged in almost like the word comes gerrymandering our own future. That's kind of how it felt sometimes Luis and I and how to become aware of that and take away those scales off our own eyes and then just sit in the reality, oh no, we're really here and this is where we're really at. And so where are we going to go from here? And starlet, you've talked from your own position. That's just what comes to mind. It's something that happens inside. I mean, she talks about head, I think more in feelings in my chest. That's where it happens for me. But yeah, that's what comes to mind.Starlette (49:48):With. I feel like crying because of what we've done to our bodies and the bodies of other people. And we still can't see ourselves not as fully belonging to each other, not as beloved, not as holy.It's deeply saddening that for all the time that we have here together for all the time that we'll share with each other, we'll spend much of it not seeing each other at all.Danielle (50:57):My mind's going back to, I think I might've shared this right before you joined Starla, where it was like, I really believe the words of Jesus that says, what good is it for someone to gain the world and lose their soul? And that's what I hear. And what I feel is this soul loss. And I don't know how to convince other people. And I don't know if that's the point that their soul is worth it, but I think I've, not that I do it perfectly, but I think I've gotten to the place where I'm like, I believe my interiority is worth more than what it would be traded in for.(51:45):And I think that will be a lifelong journey of trying to figure out how to wrestle with a system. I will always be implicated in because I am talking to you on a device that was made from cobalt, from Congo and wearing clothes that were made in other countries. And there's no way I can make any decision other than to just off myself immediately. And I'm not saying I'm doing that, but I'm saying the part of the wrestle is that this is, everything is unresolved. And how do I, like what you said, Danielle, what did you say? Can you tune into this conversation?Jenny (52:45):Yeah. And how do I keep tapping in even when it means engaging my own implication in this violence? It's easier to be like, oh, those people over there that are doing those things. And it's like, wait, now how do I stay situated and how I'm continually perpetuating it as well, and how do I try to figure out how to untangle myself in that? And I think that will be always I,Danielle (53:29):He says, the US Mexican border as like an open wound where the third world grates against the first and bleeds. And before a scab forms it hemorrhages again, the lifeblood of two worlds. Two worlds merging to form a third country, a border culture. Borders are set up to define the places that are safe and unsafe to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderland is a vague and undetermined place created by the emotional residue of an unnatural boundary is it is in a constant state of transition. They're prohibited and forbidden arts inhabitants. And I think that as a Latina that really describes and mixed with who my father is and that side that I feel like I live like the border in me, it feels like it grates against me. So I hear you, Jenny, and I feel very like all the resonance, and I hear you star led, and I feel a lot of resonance there too. But to deny either thing would make me less human because I am human with both of those parts of me.(54:45):But also to engage them brings a lot of grief for both parts of me. And how does that mix together? It does feel like it's in a constant state of transition. And that's partly why Latinos, I think particularly Latino men bought into this lie of power and played along. And now they're getting shown that no, that part of you that's European, that part never counted at all. And so there is no way to buy into that racialized system. There's no way to put a down payment in and come out on the other side as human. As soon as we buy into it, we're less human. Yeah. Oh, Jenny has to go in a minute. Me too. But starlet, you're welcome to join us any Thursday. Okay.Speaker 1 (55:51):Afternoon. Bye. Thank you. Bye bye.Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Have you ever met someone whose story shifts your whole perspective?In the latest episode of Real Talk, I sit down with the electrifying DJ Ahmed, an Iraqi-born refugee who turned the chaos of war and displacement into an unstoppable force for joy, healing, and unity.

Today's guest, Maria Requena, is also known as Sunflower Summit, and they answer to both, so take your pick. What attracted me first was the singing, but I quickly became intrigued when I saw comments like “Chicago based queer Latinx artist and producer” and “with a mission to support their community through music and mental health discussion” and, finally, “music that hits right in the feels”.

The national nonprofit Latinos in Heritage Conservation released a list of landmarks that hold cultural and historical significance, and face demolition, neglect, or otherwise uncertain futures.

Introducing a new show from Axis Mundi Media. Teología Sin Vergüenza: Navigating Faith, Activism, and Identity. Teología Sin Vergüenza is a digital platform originally in Spanish, created in response to the far-right's dominance over religious media. The platform serves as a space for people at the intersections of queer or trans feminist theology, faith, and activism to engage in conversations about taboo topics like divorce, sex, gender identity, and abortion. It aims to bridge divides between academic, religious, and activist silos, involving diverse voices from various Christian denominations and beyond. The first English season seeks to make these critical conversations accessible to the Latin American diaspora in the U.S., focusing on real-life experiences and decolonizing faith by separating political agendas from genuine religious traditions. Subscribe here: https://redcircle.com/shows/bb8f7ce2-d8f0-4859-bbac-c33c48e3ccb6 Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Naked Beauty, we're unpacking a macro trend in the industry: experts are back in the spotlight. My producer, Mbiye Kasonga, joins me to discuss the trend of consumers seeking guidance from experienced professionals online, and how that's reflected in recent beauty launches led by expert makeup artists and dermatologists. Sephora is particularly invested in expert-led brands, with brands like Danessa Myricks, Charlotte Tilbury. Brooke shares her personal experience with professional makeup artists, and Mbiye discusses the trends that preceded this moment in beauty culture and the environmental factors that might be contributing to it. Stick around to the end of the episode for our favorite Latinx-owned brands, in honor of Hispanic Heritage Month. Discover the Refinery29 Fall LookbookDiscover Our Favorite Latinx-owned Brands:Aora MakeupMaed BeautyChillhouseShop Our Favorite Expert-Led BrandsRate, Subscribe & Review the Podcast on Apple Thanks for all the love and support. Tag me while you're listening @nakedbeautyplanet & as always love to hear your thoughts :) Check out nakedbeautypodcast.com for all previous episodes & search episodes by topicShop My Favorite Products & Pod Discounts on my ShopMyShelfStay in touch with me: @brookedevardFollow my producer, Mbiye: @mbiye_kFollow our favorite experts:Ehlie Luna Katie Jane Hughes Ron RobinsonYuri London Hosted on Acast. See acast.com/privacy for more information.

Enjoy this old episode!! Happy Latinx/Hispanic Heritage Month.

Danielle (00:20):Welcome to the Arise podcast, conversations about reality and talking a lot about what that means in the context of church, faith, race, justice, religion, all the things. Today, I'm so honored to have Sarah Van Gelder, a community leader, an example of working and continuing to work on building solidarity and networks and communication skills and settling into her lane. I hope you enjoy this conversation. Hey, Sarah, it's so good to be with you. And these are just casual conversations, and I do actual minimal editing, but they do get a pretty good reach, so that's exciting. I would love to hear you introduce yourself. How do you introduce yourself these days? Tell me a little bit about who you are. Okay.Sarah (01:14):My name is Sarah Van Gelder and I live in Bremer and Washington. I just retired after working for the Suquamish Tribe for six years, so I'm still in the process of figuring out what it means to be retired, doing a lot of writing, a certain amount of activism, and of course, just trying to figure out day to day, how to deal with the latest, outrageous coming from the administration. But that's the most recent thing. I think what I'm most known for is the founding yes magazine and being the editor for many years. So I still think a lot about how do we understand that we're in an era that's essentially collapsing and something new may be emerging to take its place? How do we understand what this moment is and really give energy to the emergence of something new? So those are sort of the foundational questions that I think about.Danielle (02:20):Okay. Those are big questions. I hadn't actually imagined that something new is going to emerge, but I do agree there is something that's collapsing, that's disintegrating. As you know, I reached out about how are we thinking about what is reality and what is not? And you can kind of see throughout the political spectrum or community, depending on who you're with and at what time people are viewing the world through a specific lens. And of course, we always are. We have our own lens, and some people allow other inputs into that lens. Some people are very specific, what they allow, what they don't allow. And so what do we call as reality when it comes to reality and politics or reality and faith or gender, sexuality? It's feeling more and more separate. And so that's kind of why I reached out to you. I know you're a thinker. I know you're a writer, and so I was wondering, as you think about those topics, what do you think even just about what I've said or where does your mind go?Sarah (03:32):Yeah. Well, at first when you said that was the topic, I was a little intimidated by it because it sounded a little abstract. But then I started thinking about how it is so hard right now to know what's real, partly because there's this very conscious effort to distort reality and get people to accept lies. And I think actually part of totalitarian work is to get people to just in the Orwellian book 1984, the character had to agree that two plus two equals five. And only when he had fully embraced that idea could he be considered really part of society.(04:14):So there's this effort to get us to accept things that we actually know aren't true. And there's a deep betrayal that takes place when we do that, when we essentially gaslight ourselves to say something is true when we know it's not. And I think for a lot of people who have, I think that's one of the reasons the Republican party is in such trouble right now, is because so many people who in previous years might've had some integrity with their own belief system, have had to toss that aside to adopt the lies of the Trump administration, for example, that the 2020 election was stolen. And if they don't accept those lies, they get rejected from the party. And once you accept those lies, then from then on you have betrayed yourself. And in many ways, you've betrayed the people who trust you. So it's a really tough dilemma sort of at that political level, even for people who have not bought into the MAGA mindset, or I do think of it as many people have described as a cult.(05:31):Now, even for people who have not bought into that, I think it's just really hard to be in a world where so many fundamental aspects of reality are not shared with people in your own family, in your own workplace, in your own community. I think it's incredibly challenging and we don't really know, and I certainly don't know how to have conversations. In fact, this is a question I wanted to ask you to have conversations across that line of reality because there's so much places where feelings get hurt, but there's also hard to reference back to any shared understanding in order to start with some kind of common ground. It feels like the ground is just completely unreliable. But I'd love to hear your thoughts about how you think about that.Danielle (06:33):It's interesting. I have some family members that are on the far, far, including my parent, well, not my parents exactly, but my father, and I've known this for a while. So prior to what happened in a couple weeks ago with the murder of an activist, I had spent a lot of time actually listening to that activist and trying to understand what he stood for, what he said, why my family was so interested in it. I spent time reading. And then I also was listening to, I don't know if you're familiar with the Midas Touch podcast? Yeah. So I listened to the Midas Brothers, and they're exact opposites. They're like, one is saying, you idiot, and the other one is like, oh, you're an idiot. And so when I could do it, when I had space to do it, it was actually kind of funny to me.(07:34):Sometimes I'm like, oh, that's what they think of someone that thinks like me. And that's when that guy says, calls them an idiot. I feel some resonance with that. So I did that a lot. However, practically speaking, just recently in the last couple months, someone reached out to me from across the political ideology line and said, Hey, wouldn't it be fun if we got together and talked? We think really differently. We've known each other for 20 years. Could you do that? So I said, I thought about it and I was like, yeah, I say this, I should act on it. I should follow through. So I said, okay, yeah, let's meet. We set up a time. And when you get that feeling like that person's not going to show up, but you're also feeling like, I don't know if I want them to show up.(08:24):Am I really going to show up? But it's kind of like a game of chicken. Well, I hung in there longer, maybe not because I wanted to show up, but just because I got distracted by my four kids and whatnot, and it was summer, and the other person did say, oh, I sprained my ankle. I can't have a conversation with you. I was like, oh, okay. And they were like, well, let me reschedule. So I waited. I didn't hear back from them, and then they hopped onto one of my Facebook pages and said some stuff, and I responded and I said, Hey, wait a minute. I thought we were going to have a conversation in person. And it was crickets, it was silence, it was nothing. And then I was tagged in some other comments of people that I would consider even more extreme. And just like, this is an example of intolerance.(09:13):And I was like, whoa, how did I get here? How did I get here? And like I said, I'm not innocent. I associate some of the name calling and I have those explicit feelings. And I was struck by that. And then in my own personal family, we started a group chat and it did not go well. As soon as we jumped into talking about immigration and ice enforcement and stuff after there were two sides stated, and then the side that was on the far right side said, well, there's no point in talking anymore. We're not going to convince each other. And my brother and I were like, wait a minute, can we keep talking? We're not going to convince each other, but how can we just stop talking? And it's just been crickets. It's been silence. There's been nothing. So I think as you ask me that, I just feel like deep pain, how can we not have the things I think, or my perception of what the other side believes is extremely harmful to me and my family. But what feels even more harmful is the fact that we can't even talk about it. There's no tolerance to hear how hurtful that is to us or the real impact on our day-to-day life. And I think this, it's not just the ideology, but it's the inability to even just have some empathy there. And then again, if you heard a guy like Charlie Kirk, he didn't believe in empathy. So I have to remember, okay, maybe they don't even believe in empathy. Okay, so I don't have an answer. What about you?Sarah (11:03):No, I don't either. Except to say that I think efforts that are based on trying to convince someone of a rational argument don't work because this is not about analysis or about rationality, it's about identity, and it's about deep feelings of fear and questions of worthiness. And I think part of this moment we're in with the empire collapsing, the empire that has shorn up so much of our way of life, even people who've been at the margins of it, obviously not as much, but particularly people who are middle class or aspiring to be middle class or upper, that has been where we get our sense of security, where we get our sense of meaning. For a lot of white people, it's their sense of entitlement that they get to have. They're entitled to certain kinds of privileges and ways of life. So if that's collapsing and I believe it is, then that's a very scary time and it's not well understood. So then somebody comes along who's a strong man like Trump and says, not only can I explain it to you, but I can keep you safe. I can be your vengeance against all the insults that you've had to live with. And it's hard to give that up because of somebody coming at you with a rational discussion.(12:36):I think the only way to give that up is to have something better or more secure or more true to lean into. Now that's really hard to do because part of the safety on the right is by totally rejecting the other. And so my sense is, and I don't know if this can possibly work, but my sense is that the only thing that might work is creating nonpolitical spaces where people can just get to know each other as human beings and start feeling that yes, that person is there for me when things are hard and that community is there for me, and they also see me and appreciate who I am. And based on that kind of foundation, I think there's some hope. And so when I think about the kind of organizing to be doing right now, a lot of it really is about just saying, we really all care about our kids and how do we make sure they have good schools and we all need some good healthcare, and let's make sure that that's available to everybody. And just as much as possible keeps it within that other realm. And even maybe not even about issues, maybe it's just about having a potluck and enjoying food together.Danielle (14:10):What structures or how do you know then that you're in reality? And do you have an experience of actually being in a mixed group like that with people that think wildly different than you? And how did that experience inform you? And maybe it's recently, maybe it's in the past. Yeah,Sarah (14:32):So in some respects, I feel like I've lived that way all my life,(14:44):Partly because I spent enough time outside the United States that when I came home as a child, our family lived in India for a year. And so when I came home, I just had this sense that my life, my life and my perceptions of the world were really different than almost everybody else around me, but the exception of other people who'd also spent a lot of time outside the us. And somehow we understood each other pretty well. But most of my life, I felt like I was seeing things differently. And I don't feel like I've ever really particularly gained a lot of skill in crossing that I've tended to just for a lot of what I'm thinking about. I just don't really talk about it except with a few people who are really interested. I don't actually know a lot about how to bridge that gap, except again, to tell stories, to use language that is non-academic, to use language that is part of ordinary people's lives.(16:01):So yes, magazine, that was one of the things that I focused a lot on is we might do some pretty deep analysis, and some of it might include really drawing on some of the best academic work that we could find. But when it came to what we were going to actually produce in the magazine, we really focused in on how do we make this language such that anybody who picks this up who at least feels comfortable reading? And that is a barrier for some people, but anybody who feels comfortable reading can say, yeah, this is written with me in mind. This is not for another group of people. This is written for me. And then part of that strategy was to say, okay, if you can feel that way about it, can you also then feel comfortable sharing it with other people where you feel like they're going to feel invited in and they won't feel like, okay, I'm not your audience.(16:57):I'm not somebody you're trying to speak to. So that's pretty much, I mean, just that whole notion of language and telling stories and using the age old communication as human beings, we evolved to learn by stories. And you can tell now just because you try to tell a kid some lesson and their eyes will roll, but if you tell them a story, they will listen. They won't necessarily agree, but they will listen and it will at least be something they'll think about. So stories is just so essential. And I think that authentic storytelling from our own experience that feels like, okay, I'm not just trying to tell you how you should believe, but I'm trying to say something about my own experience and what's happened to me and where my strength comes from and where my weaknesses and my challenges come from as well.Yeah, you mentioned that, and I was thinking about good stories. And so one of the stories I like to tell is that I moved to Suquamish, which is as an Indian reservation, without knowing really anything about the people I was going to be neighbors with. And there's many stories I could tell you about that. But one of them was that I heard that they were working to restore the ability to dig clams and dies inlet, which is right where silver Dial is located. And I remember thinking that place is a mess. You're never going to be able to have clean enough water because clams require really clean water. They're down filtering all the crap that comes into the water, into their bodies. And so you don't want to eat clams unless the water's very clean. But I remember just having this thought from my perspective, which is find a different place to dig clamps because that place is a mess.(19:11):And then years later, I found out it was now clean enough that they were digging clamps. And I realized that for them, spending years and years, getting the water cleaned up was the obvious thing to do because they think in terms of multiple generations, and they don't give up on parts of their water or their land. So it took years to do it, but they stayed with it. And so that was really a lesson for me in that kind of sense of reality, because my sense of reality is, no, you move on. You do what the pioneers did. One place gets the dust bowl and you move to a different place to farm. And learning to see from the perspective of not only other individuals, but other cultures that have that long millennia of experience in place and how that shifts things. It's almost like to me, it's like if you're looking at the world through one cultural lens, it's like being a one eyed person. You certainly see things, but when you open up your other eye and you can start seeing things in three dimensions, it becomes so much more alive and so much more rich with information and with possibilities.Danielle (20:35):Well, when you think about, and there's a lot probably, how do you apply that to today or even our political landscape? We're finding reality today.Sarah (20:48):Well, I think that the MAGA cult is very, very one eyed. And again, because that sense of safety and identity is so tied up in maintaining that they're not necessarily going to voluntarily open a second eye. But if they do, it would probably be because of stories. There's a story, and I think things like the Jimmy Kimmel thing is an example of that.(21:21):There's a story of someone who said what he believed and was almost completely shut down. And the reason that didn't happen is because people rose up and said, no, that's unacceptable. So I think there's a fundamental belief that's widespread enough that we don't shut down people for speech unless it's so violent that it's really dangerous. We don't shut people down for that. So I think when there's that kind of dissonance, I think there's sometimes an opening, and then it's really important to use that opening, not as a time to celebrate that other people were wrong and we were right, but to celebrate these values that free speech is really important and we're going to stand up for it, and that's who we are. So we get back to that identity. You can feel proud that you were part of this movement that helped make sure that free speech is maintained in the United States. Oh, that'sDanielle (22:26):Very powerful. Yeah, because one side of my family is German, and they're the German Mennonites. They settled around the Black Sea region, and then the other side is Mexican. But these settlers were invited by Catherine the Great, and she was like, Hey, come over here. And Mennonites had a history of non-violence pacifist movement. They didn't want to be conscripted into the German army. And so this was also attractive for them because they were skilled farmers and they had a place to go and Russia and farm. And so that's why they left Germany, to go to Russia to want to seek freedom of their religion and use their farming skills till the soil as well as not be conscripted into violent political movements. That's the ancestry of the side of my family that is now far.(23:29):And I find, and of course, they came here and when they were eventually kicked out, and part of that them being kicked out was then them moving to the Dakotas and then kicking out the native tribes men that were there on offer from the US government. So you see the perpetuation of harm, and I guess I just wonder what all of that cost my ancestors, what it cost them to enact harm that they had received themselves. And then there was a shift. Some of them went to World War II as conscientious objectors, a couple went as fighters.(24:18):So then you start seeing that shift. I'm no longer, I'm not like a pacifist. You start seeing the shift and then we're to today, I don't know if those black sea farmers that moved to Russia would be looking down and being good job. Those weren't the values it seems like they were pursuing. So I even, I've been thinking a lot about that and just what does that reality mean here? What separations, what splitting has my family had to do to, they changed from these deeply. To move an entire country means you're very committed to your values, uproot your life, even if you're farming and you're going to be good at it somewhere else, it's a big deal.Sarah (25:10):Oh, yeah. So it also could be based on fear, right? Because I think so many of the people who immigrated here were certainly my Jewish heritage. There is this long history of pilgrims and people would get killed. And so it wasn't necessarily that for a lot of people that they really had an option to live where they were. And of course, today's refugees, a lot of 'em are here for the same reason. But I think one of the things that happened in the United States is the assimilation into whiteness.(25:49):So as white people, it's obviously different for different communities, but if you came in here and you Irish people and Italians and so forth were despised at certain times and Jews and Quakers even. But over time, if you were white, you could and many did assimilate. And what did assimilate into whiteness? First of all, whiteness is not a culture, and it's kind of bereft of real meaning because the real cultures were the original Irish and Italian. But the other thing is that how you make whiteness a community, if you will, is by excluding other people, is by saying, well, we're different than these other folks. So I don't know if this applies to your ancestors or not, but it is possible that part of what their assimilation to the United States was is to say, okay, we are white people and we are entitled to this land in North Dakota because we're not native. And so now our identity is people who are secure on the land, who have title to it and can have a livelihood and can raise our children in security. That is all wrapped up in us not being native and in our government, keeping native people from reclaiming that land.(27:19):So that starts shifting over generations. Certainly, it can certainly shift the politics. And I think that plus obviously the sense of entitlement that so many people felt to and feel to their slave holding ancestors, that was a defensible thing to do. And saying it's not is a real challenge to somebody's identity.(27:51):So in that respect, that whole business that Trump is doing or trying to restore the Confederate statues, those were not from the time of slavery. Those were from after reconstruction. Those were part of the south claiming that it had the moral authority and the moral right to do these centuries long atrocities against enslaved people. And so to me, that's still part of the fundamental identity struggle we're in right now, is people saying, if I identify as white, yes, I get all this safety and all these privileges, but I also have this burden of this history and history that's continuing today, and how do I reconcile those two? And Trump says, you don't have to. You can just be proud of what you have perpetrated or what your ancestors perpetrated on other people.And I think there was some real too. I think there were people who honestly felt that they wanted to reconcile the, and people I think who are more willing to have complex thoughts about this country because there are things to be proud of, the Constitution and the Bill of Rights, and the long history of protecting free speech and journalism and education for everyone and so forth. So there are definitely things to be proud of. And then there are things to recognize. We're incredibly violent and have had multiple generations of trauma resulting from it. And to live in this country in authenticity is to recognize that both are true and we're stuck with the history, but we're not stuck without being able to deal with that. We can do restitution and reparations and we can heal from that.Danielle (30:15):How do you stay connected even just to your own self in that dissonance that you just described?Sarah (30:30):Well, I think part of having compassion is to recognize that we're imperfect beings as individuals, but we're also imperfect as cultures. And so for me, I can live with, I mean, this is something I've lived with ever since I was in India, really. And I looked around and noticed that there were all these kids my own age who were impoverished and I was not. And that I knew I have enough to eat at the end of the day, and I knew that many of them would not have enough to eat. So it's always been a challenge for me. And so my response to that has been when I was a kid was, well, I don't understand how that happened. It's certainly not right. I don't understand how it could be, and I'm going to do my best to understand it, and then I'll do my part to try to change it. And I basically had the same view ever since then, which is there's only so much I can do, but I'll do everything I can, including examining my own complicity and working through issues that I might be carrying as somebody who grew up in a white supremacist culture, working on that internally, and then also working in community and working as an activist in a writer in any way I can think of that I can make a contribution.(31:56):But I really do believe that healing is possible. And so when I think about the people that are causing that I feel like are not dealing with the harm that they're creating, I still feel just somebody who goes to prison for doing a crime that's not the whole of who they are. And so they're going to have to ultimately make the choice about whether they're going to heal and reconcile and repair the damage they will have to make that choice. But for my part, I always want to keep that door open in my relationship with them and in my writing and in any other way, I want to keep the door open.Danielle (32:43):And I hear that, and I'm like, that's noble. And it's so hard to do to keep that door open. So what are some of the tools you use, even just on your own that help you keep that door open to conversation, even to feeling compassion for people maybe you don't agree with? What are some of the things, maybe their internal resources, external resources could be like, I don't know, somebody you read, go back to and read. Yeah. What helps you?Sarah (33:16):Well, the most important thing for me to keep my sanity is a combination of getting exercise and getting outside(33:27):And hanging out with my granddaughter and other people I love outside of political spaces because the political spaces get back into the stress. So yeah, I mean the exercise, I just feel like being grounded in our bodies is so important. And partly that the experience of fear and anxiety show up in our bodies, and we can also process them through being really active. So I'm kind of worried that if I get to the point where I'm too old to be able to really move, whether I'll be able to process as well. So there's that in terms of the natural world, this aliveness that I feel like transcends me and certainly humanity and just an aliveness that I just kind of open my senses to. And then it's sort, they call it forest bathing or don't have to be in a forest to do it, but just sort of allowing that aliveness to wash over me and to sort of celebrate it and to remember that we're all part of that aliveness. And then spending time with a 2-year-old is like, okay, anything that I may be hung up on, it becomes completely irrelevant to her experience.Danielle (35:12):I love that. Sarah, for you, even though I know you heard, you're still asking these questions yourself, what would you tell people to do if they're listening and they're like, and they're like, man, I don't know how to even start a conversation with someone that thinks different than me. I don't know how to even be in the same room them, and I'm not saying that your answers can apply to everybody. Mine certainly don't either, like you and me are just having a conversation. We're just talking it out. But what are some of the things you go to if you know you're going to be with people Yeah. That think differently than you, and how do you think about it?Sarah (35:54):Yeah, I mean, I don't feel particularly proud of this because I don't feel very capable of having a direct conversation with somebody who's, because I don't know how to get to a foundational level that we have in common, except sometimes we do. Sometimes it's like family, and sometimes it's like, what did you do for the weekend? And so it can feel like small talk, but it can also have an element of just recognizing that we're each in a body, in perhaps in a family living our lives struggling with how to live well. And so I usually don't try to get very far beyond that, honestly. And again, I'm not proud of that because I would love to have conversations that are enlightening for me and the other person. And my go-to is really much more basic than that.Maybe it is. And maybe it creates enough sense of safety that someday that other level of conversation can happen, even if it can't happen right away.Danielle (37:14):Well, Sarah, tell me if people are looking for your writing and know you write a blog, tell me a little bit about that and where to find you. Okay.Sarah (37:26):Yeah, my blog is called How We Rise, and it's on Substack. And so I'm writing now and then, and I'm also writing somewhat for Truth Out Truth out.org has adopted the Yes Archive, which I'm very grateful to them for because they're going to keep it available so people can continue to research and find articles there that are still relevant. And they're going to be continuing to do a monthly newsletter where they're going to draw on Yes, archives to tell stories about what's going on now. Yes, archives that are specifically relevant. So I recommend that. And otherwise, I'm just right now working on a draft of an op-ed about Palestine, which I hope I can get published. So I'm sort of doing a little of this and a little of that, but I don't feel like I have a clear focus. The chaos of what's going on nationally is so overwhelming, and I keep wanting to come back to my own and my own focus of writing, but I can't say that I've gotten there yet.Danielle (38:41):I hear you. Well, I hope you'll be back, and hopefully we can have more conversations. And just thanks a lot for being willing to just talk about stuff we don't know everything about.As always, thank you for joining us, and at the end of the podcast are notes and resources, and I encourage you to stay connected to those who are loving in your path and in your community. Stay tuned.Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

LATINOS OUT LOUD IS UP FOR A SIGNAL AWARD IN TWO CATEGORIES! The Listener's Choice voting is open through October 9th. Please click below and vote today! Latinos Out Loud in Genre - Interview or Talk Show. Official Listing Latinos Out Loud in Craft - Best Host (Culture). Official Listing On this episode of #LatinosOutLoud @RachelLaLoca chats with Latinx social justice changemaker, visionary strategist, author and founder of Revolve Impact, Mike de la Rocha. Recognized as one of GOOD Magazine's 100 people changing the world, Mike is a recipient of the AFL-CIO's Justice, Peace & Freedom Award, a Shorty Social Good Award for Social Justice. He was also featured in Flood Magazine.  As a social justice advocate, Mike has long centered his work around healing, truth-telling, and challenging cultural narratives that limit personal and collective liberation. His new book, Sacred Lessons: Teaching My Father How to Love (Simon and Schuster), was released on June 3, 2025, and brings that mission to the page offering an intimate exploration of his personal journey to break generational cycles and redefine manhood on his own terms. Through powerful storytelling, Mike invites readers into a transformative path of self-discovery, forgiveness, and emotional freedom continuing his work of building a more just and connected world, one story at a time. Follow Rachel Follow Mike #Podcast #Comedy #MikeDeLaRocha #RachelLaLoca #LatinosOutLoud

In this episode, we chat with Diana Leon-Boys— Assistant Professor of Media and Cultural Studies at the University of Wisconsin-Madison's Department of Communication Arts—about her lifelong work examining the navigation of girlhood through a Latinx lens. Her book Elena, Princesa of the Periphery: Disney's Flexible Latina Girl extends conversations about minority representation and the complex relationship it has with child development. We host a dialogue between Diana's research and Henry's observations about boyhood in his book Where the Wild Things Were: Boyhood and Permissive Parenting in Postwar America. We discuss how both scholars pull from their own personal experiences growing up in America and how they interacted with their childhood media. We explore how the proliferation and production of children's and family media shape ideas of adolescence. Diana and Henry relate this back to their roles as parents within an ever-evolving media landscape where funding for educational children's content is dwindling. They further discuss how representation within media has changed over time and minority groups' relation to it. This is where Diana brings in her newer projects about depictions of Quinceañeras and Día de los Muertos in TV and films. We are left to ask what the politics of childhood are and what reforms can be done with current children's media.Here are some of the references from this episode, for those who want to dig a little deeper:Academic TextsDiana Leon-Boys:Elena, Princesa of the Periphery: Disney's Flexible Latina GirlQuinceañeras: Latinidades and Girlhood in Popular CultureHenry Jenkins:Where the Wild Things Were: Boyhood and Permissive Parenting in Postwar AmericaThe Children's Culture Reader“Just a Spoonful of Sugar: Permissive Child-Rearing and Walt Disney's Mary Poppins”“‘You've Got to Be Carefully Taught': The Whiteness of Permissive Culture”MIT Salute to Doctor SeussInterview about the bookOthers:Centuries of Childhood: A Social History of Family LifeKids in the Middle: How Children of Immigrants Negotiate Community Interactions for Their FamiliesLatina Teenhood: Intersectionalizing subjectivities in the post-network era.Crafting Public Opinion: The Effectiveness of China's Media Control Policies under Xi JinpingMade to Play House: Dolls and the Commercialization of American Girlhood, 1830-1930 Advice Books:The Common Sense Book of Baby and Child CareDare to Discipline  People, Places, Toys, and HolidaysPhilippe ArièsDr. Vikki KatzDía de los MuertosQuinceañerasBenjamin SpockMargaret MeadDr. SeussFred RogersStephanie PérezRaquel Reyes [American Girl Doll]Samantha Parkington [Doll]Julie AndrewsWalt DisneyDisneyland and Disney WorldPaper DollsFDRSigmund Freud Shows, Films, and Other MediaPee-wee's PlayHouseDennis the Menace [59-63' show, Comics]Leave It To BeaverThe Cosby ShowOne Piece [Anime, Manga, Live Action]Disney+EncantoCocoSnow White [Animated, Live Action]Little Mermaid [Animated, Live Action]Chinese State Media sounded like Fox MediaRogue OneSesame StreetGordita ChroniclesBaker and the BeautyBlueyDescendants film franchiseOn My BlockWednesdayMary PoppinsSaludos AmigosHarry Potter film seriesDora The Explorer The 5000 Fingers of Dr. T.Mad Magazine Classic IllustratedGabby's DollhouseQuinceañeras episodesSuper Sweet 16Wizards of Waverly PlaceDora the Explorer  NewsDefunding of PBS Quinceañeras in ProtestOne Piece Flags in Indonesia ––––––––––––––––––––––––––––––Share your thoughts via Twitter with Henry, Colin and the How Do You Like It So Far? account! You can also email us at howdoyoulikeitsofarpodcast@gmail.com.Music:“In Time” by Dylan Emmett and “Spaceship” by Lesion X.In Time (Instrumental) by Dylan Emmet https://soundcloud.com/dylanemmetSpaceship by Lesion X https://soundcloud.com/lesionxbeatsCreative Commons — Attribution 3.0 Unported — CC BY 3.0Free Download / Stream: https://bit.ly/in-time-instrumentalFree Download / Stream: https://bit.ly/lesion-x-spaceshipMusic promoted by Audio Library https://youtu.be/AzYoVrMLa1Q––––––––––––––––––––––––––––––

Let us know what you enjoy about the show!A church choir, a missed criminology path, and a flyer for Jesus Christ Superstar—Jaime Lozano's origin story doesn't sound like a straight line to Broadway, but it sings like one.We sit down with Mexican Broadway composer, lyricist, orchestrator, and music director Jaime Lozano to unpack how a series of gut-led choices, generous communities, and a stubborn belief in possibility shaped his art and life. From becoming the first Mexican graduate of NYU's musical theater MFA to rebuilding after a visa scam forced him to return to Monterrey, Jaime shares the real immigrant journey behind Songs by an Immigrant and the musicals that center Latinx voices with heart, humor, and cultural depth.We explore why representation in musical theater matters, how Spanish, English, Spanglish—and every accent—belong in the story, and what it means to write honestly when life is loud. Jaime opens up about composing with his child dancing in the living room, swapping projects when inspiration sparks, and choosing Times Square's chaos or a quiet Rhinebeck lake with equal joy.With wisdom on prioritizing the important over the urgent, trusting that deadlines serve the work and not the other way around, and measuring success by impact on his community, Jaime reminds us that art is a language for belonging.

Nonprofit leaders, fundraising isn't just about raising dollars—it's about raising power. In this episode, we delve into the often-overlooked role of Latino fundraisers, the gap between boards and development staff, and why genuine sustainability stems from investing in fundraising, rather than galas or gadgets. Episode Highlights 02:22 Armando's Personal Story and Fundraising Philosophy 04:18 Challenges in Fundraising and Nonprofit Sustainability 11:52 Board Education and Fundraising Transparency 16:42 Latino Community and Fundraising 23:55 Critique of Traditional Fundraising Events 24:53 Challenges in Securing Funding 28:22 The Importance of Prospect Research 32:38 Supporting Latino Nonprofits My guest for this episode is Armando Zumaya. Armando Zumaya has been a fundraiser for over 40 years, working on billion-dollar campaigns at Cornell and UC Berkeley, and serving in leadership roles across major gifts, annual funds, and development. He is the founder of Somos El Poder, a national Latinx fundraising institute, and a nationally recognized expert on Latino Major Giving. Armando has raised five, six, and seven-figure gifts from the Latinx community, and is a sought-after speaker and writer whose work has appeared in Stanford Social Innovation Review and The Chronicle of Philanthropy. In 2024, he was named to The Nonprofit Times “Top 50 Leaders of Power and Influence.” He lives in Northern California and is proud of his Chicano heritage. Connect with Armando: www.somoselpoder.org Sponsored Resource Join the Inspired Nonprofit Leadership Newsletter for weekly tips and inspiration for leading your nonprofit! Access it here >> Be sure to subscribe to Inspired Nonprofit Leadership so that you don't miss a single episode, and while you're at it, won't you take a moment to write a short review and rate our show? It would be greatly appreciated! Let us know the topics or questions you would like to hear about in a future episode. You can do that and follow us on LinkedIn.

This week on Sibling Rivalry, Bob talks about his suspicious Russian neighbors while he and Monét disagree over their recent hangout plans. Monét shares how Spanish class has reignited her love of school, her goals with learning the language, and how pronoun use differs across Spanish-speaking countries. They explore shifts in pronoun conversations, the rejection of “Latinx,” and whether being Black connects to identifying with African American heritage, including Raven-Symoné's perspective. Then, they get into the kinds of cringe content Bob likes, the kind they make themselves, and what types cross the line. They debate whether posting a baptism is cringe, look back at early social media days, and talk about God Warrior's transformation. Plus, Bob reviews Mo'Nique's Las Vegas show and reiterates his distaste for mustard. Want to see exclusive Sibling Rivalry Bonus Content? Head over to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.patreon.com/siblingrivalrypodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to be the first to see our latest Sibling Rivalry Podcast Videos! @BobTheDragQueen @MonetXChange Learn more about your ad choices. Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠megaphone.fm/adchoices⁠⁠⁠⁠ Learn more about your ad choices. Visit podcastchoices.com/adchoices

...And also, pizza. Kind of. This might be one of the coolest parts of Virgil ever, and even though I've been reading the Aeneid since high school, I feel like I only just figured it out. One of the most famous lines of the poem—forsan et haec olim meminisse iuvabit, “one day it will be pleasing to remember even these things—finds its answer in Book 7, when Aeneas arrives on shore and has to face the possibility of war with the, erm...indigenous Latinx peoples. So much to discuss, here, and a great mailbag question about how to deal with situations you can't change. Check out our new Sponsor, Alithea Travel: https://www.alitheatravel.com/tours/strength-and-virtue Order Light of the Mind, Light of the World (and rate it five stars): https://a.co/d/2QccOfM Subscribe to be in the mailbag: https://rejoiceevermore.substack.com Read my essay on why we should read in thea ge of AI: https://www.thefp.com/p/what-happens-if-no-one-reads-culture-education