Podcasts about Latinx

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/

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

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.

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

A showcase of performances, food, vendors, and culture, this year Columbia County Sanctuary Movement (CCSM) offered 3 days of their Latinx Festival-- with the last day coming this Sunday 10/12. David Quituisaca of CCSM spoke with Sina Basila Hickey about the range of Latinx representation, the festival format, and what's being offered on Sunday. Learn more: https://www.sanctuarycolumbiacounty.org/latinx-festival

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

In this episode we welcome VENUS MOORE, Team Leader, and AMILKA DIAZ, Program Manager, from the New York City Problem Gambling Resource Center. Venus and Amilka join us to discuss how we can build bridges to improve our relationships with individuals and families in need, within the Hispanic and LatinX communities. Questions that are discussed include:How did your work lead you to pursue this topic?How is gambling harm viewed within this culture and these communities?What cultural differences can lead to barriers or breakthroughs while engaging with individuals in these communities?Where are you connecting with key individuals and groups within these communities?What resources do you offer support individuals from these communities?What additional resources are needed in the field?What do you recommend to people to better support those who are struggling?What can attendees expect from the upcoming webinar on September 24th? If you find yourself struggling with gambling harm, or if you suspect someone you know is facing such challenges, don't hesitate to seek help. For 24/7 support, call the NYS OASAS HOPEline at 1-877-846-7369 or text 467369. Or choose your county using our interactive map on our NYProblemGamblingHELP.org HOME PAGE to see the contact information for the Problem Gambling Resource Center (PGRC) in your region.

BioPhil Allen, Jr., PhD is a theologian and ethicist whose research and writings include the intersections of social structure, race, culture, and theology and ethics of justice. He has authored two books: Open Wounds: A Story of Racial Tragedy, Trauma, and Redemption and The Prophetic Lens: The Camera and Black Moral Agency From MLK to Darnella Frazier. He is an affiliate assistant professor at Fuller Theological Seminary, a poet, and documentary filmmaker. Dr. Allen is also founder of the nonprofit Racial Solidarity Project based in Pasadena, CA. As a former Division 1 college basketball player, he has enjoyed opportunities as a guest chaplain for college and professional sports teams.Phil Allen Jr., PhDAffiliate Assistant Professor | Fuller Theological SeminaryPresident: Racial Solidarity Project (RSP)Philallenjr.com | openwoundsdoc.comInstagram: @philallenjrig | @the_rspThreads: @philallenjrigFacebook: Phil Allen, Jr.Substack: @philallenjrLinkedIn: @philallenjrWelcome to the Arise podcast, conversations in Reality centered on our same themes, faith, race, justice, gender in the church. So happy to welcome my buddy and a colleague, just a phenomenal human being. Dr. Phil Allen, Jr. He has a PhD. He's a theologian and an ethicist whose research and writings include intersections of social structure, race, culture, and theology, and the ethics of justice. He has also authored two books, open Wounds, A Story of Racial Tragedy, trauma and Redemption, and the Prophetic Lens, the Camera and the Black Moral Agency from MLK to Dan Darnell Frazier. He's an affiliate assistant professor at Fuller Theological Seminary, a poet and a documentary filmmaker. Dr. Allen is also founder of the nonprofit Racial Solidarity Project based in Pasadena, California as a former division one college basketball player. Yes, he has enjoyed opportunities as a guest chaplain for college and professional sports. Hey, you're not going to be disappointed. You're going to find questions, curiosity ways to interact with the material here. Please just open up your mindset and your heart to what is shared today, and I encourage you to share and spread the word. Hey, Phil. Here we find ourselves back again talking about similar subjects.Danielle (00:18):Welcome to the Arise podcast, conversations in Reality centered on our same themes, faith, race, justice, gender in the church. So happy to welcome my buddy and a colleague, just a phenomenal human being. Dr. Phil Allen, Jr. He has a PhD. He's a theologian and an ethicist whose research and writings include intersections of social structure, race, culture, and theology, and the ethics of justice. He has also authored two books, open Wounds, A Story of Racial Tragedy, trauma and Redemption, and the Prophetic Lens, the Camera and the Black Moral Agency from MLK to Dan Darnell Frazier. He's an affiliate assistant professor at Fuller Theological Seminary, a poet and a documentary filmmaker. Dr. Allen is also founder of the nonprofit Racial Solidarity Project based in Pasadena, California as a former division one college basketball player. Yes, he has enjoyed opportunities as a guest chaplain for college and professional sports. Hey, you're not going to be disappointed. You're going to find questions, curiosity ways to interact with the material here. Please just open up your mindset and your heart to what is shared today, and I encourage you to share and spread the word. Hey, Phil. Here we find ourselves back again talking about similar subjects.Unfortunately. Well, how are you coming in today? How is your body? How's your mind? How are you coming in? Just first of all,Phil Allen Jr. (01:51):I am coming in probably in one of the best places, spaces in a long time. The last two days have been very, very encouraging and uplifting, having nothing to do with what's happening in the world. I turned 52, I told you I turned 52 yesterday. So whenever I see the happy birthdays and the messages, text messages, social media messages, literally it just lifts me up. But in that, I also had two people share something that I preached. Oh, 10 years ago, what? And one other person, it was 17 years ago, something I taught that came full circle. One person used it in a message for a group of people, and the other person was just saying, 10 years ago, about 10 years ago, you preached a message that was, it impacted me seriously. He didn't know who I was, and he the dots, and he realized, oh, that's the guy that preached when we went to that. And so that, to me, it was so encouraging to hear thoseBecause you never know where your messages land, how impactful they are, and for people to bring that up. That just had me light. Then I did 20 miles, so physically 20I feel great after that. I'm not sore. I'm not tired. I could go run right now, another 10, but I'm not. Okay. Okay, good. Today is rest day good? Yes, I did a crim community resiliency model present workshop.I dunno if you're familiar with, are you familiar with crim?Crim was developed by Trauma Resource Institute here in Claremont, California by Elaine Miller Carra, and they go around the world. They have trainees and people around the world that go into places that just experienced traumatic eventsThe tsunami in Indonesia to school shootings around the country. So here, obviously we had the fires from January, and so we did a workshop to help. What it is is helping people develop the skills, practical skills. There are six skills to regulate the nervous systems, even in the moments. I was certified in 2020 to do that, and so I did a co-led presentation. It was great, very well received. I had fun doing it. So empowering to give people these skills. I use them every day, resourcing, just like when you asked me, how are you in your body? So for a moment, I have to track, I have to notice what's going on with my body. That's the firstSo we teach people those skills and it is just the last few days, Monday, Tuesday, and today already. I just feel light and it's no coincidence I didn't watch the news at all yesterday.Okay. Even on social media, there's no coincidence. I feel light not having engaged those things. So I feel good coming in this morning.Danielle (05:32):Okay, I like that. Well, I know I texted you, I texted you a couple months ago. I was like, let's record a podcast. And then as you alluded to, the world's kept moving at a rapid pace and we connected. And I've been doing a lot of thinking for a long time, and I know you and I have had conversations about what does it look like to stay in our bodies, be in our bodies in this time, and I've been thinking about it, how does that form our reality? And as you and I have talked about faith, I guess I'm coming back to that for you, for how you think about faith and how it informs your reality, how you're in reality, how you're grounding yourself, especially as you alluded to. We do know we can't be involved every second with what's happening, but we do know that things are happening. So yeah, just curious, just open up the conversation like that.Phil Allen Jr. (06:28):Yeah, I think I'm going to go back to your first question. I think your first question you asked me sets the tone for everything. And I actually answered this similarly to someone yesterday when you said, how are you in your body? And for me, that's the first I've learned, and a lot of it has to do with community resiliency model that I just talked about, to pay attention to what's going on in my body. That tells me a lot. That tells me if I'm good, I can't fake it. You can fake how you feel. You can fake and perform what you think, but you can't with the sensations and the response of your body to different circumstances, that's going to be as real, as tangible. So I pay attention first to that. That tells me how much I'm going to engage a subject matter. It tells me how much I want to stay in that space, whether it's the news, whether it's conversation with someone. My body tells me a lot now, and I don't separate that from my faith. We can go through biblical narrative and we can see where things that are going on physically with someone is addressed or is at least acknowledged. It is just not in the forefront emphasized. So we don't think that paying attention to what's going on in your body matters,When you have that dualistic approach to faith where the soul is all that matters. Your body is just this flesh thing. No, God created all of it. Therefore, all of it's valuable and we need to pay attention to all of it. So that's the first place I start. And then in terms of faith, I'm a realist. I'm a Christian realist, so I put things in perspective. The love ethic of Jesus is an ideal. Scripture is an ideal. It's telling us when you look at Christ, Jesus is the son of God. Jesus is also called the son of man. And from my understanding and my learnings, son of man refers to the human one, the ideal human one, right? He is divinity, but he's deity, but he's also a human, and he's the human that we look to for the ideal way to live. And so this perfect ideal of love, the love ethic of Jesus, I believe it's unattainable on this side of heaven. I think we should always strive to love our enemies. But how many people actually love their enemies? Bless them. I saw what Eric, I think his name, first name is Erica Kirk forgave theOkay? I'm not here to judge whether that's real or if she felt obligated because I know some Christians, they wrestle because they feel obligated to forgive almost immediately. I don't feel that obligation if my body is not in a place where I can just say, I forgive you. I need to get to a place where I can forgive. But let's just say it's very real. She is. I forgive this young man. How many people can do that? We admire it. How many Christians will just say, I forgive, genuinely say, I forgive the person who killed my children's father. So it's not that it can't be done, but sustained. There are few people who could do what in terms of relative to how many people in the world, what Mother Teresa did. There are few people who can do that. There are few people who could do what Martin Luther King did who could practice non-violence, risk, jail and life and limb for an extended period of time. So I'm not saying it can't be done, but sustained by many or the most of us. I just don't believe that's realistic. I believe it's always something we aspire to. And we're always challenged throughout life to live up to that ideal. But we're going to fall short probably more often than we want to admit.(11:12):So I don't try to put the pressure on myself to be this perfect Christian. I try to understand where I am in my maturity in this particular area. There's some things I can do better than others, and then I go from there. So I look at what's happening in the world through that lens. How would I really respond? There are people I don't want to deal with. They are toxic and harmful to me because here's the other part, there's also wisdom. That's faith too.Holy Spirit, when the Holy Spirit comes, the Holy Spirit shall come upon you, shall lead you in. I'm paraphrasing a bit, but the Holy Spirit shall lead you. No, the spirit of wisdom is what I'm trying to get to in John. This Holy Spirit is called the spirit of wisdom. Holy Spirit is going to lead you into all truth, but it's also called the spirit of wisdom.Is faith too. And it is there no one way of doing things.It's where I feel the most settled, even if I don't want to do something.I went through a divorce separated 10 years ago, divorce finalized a couple of years later. And I wanted so badly to share my story through people at my former church, family, friends. I wanted to tell, let me tell what happened. I never had peace about that in my body. My body never felt settled.Settled, okay.Because I knew I was doing it from a place of wanting to get vindication, maybe revenge. It wasn't just as innocent as, let me tell my side of the story, if I'm honest.It was, I'm going to throw you under the bus.But in that moment, I didn't because I didn't feel settled in my spirit. People say settled in my spirit. Really, it is also my body that I should do that wisdom says, let God handle it. Let God bring it to the surface. In due time, people will know who need to know. You don't have to take revenge. When they go low, you go high. In that moment, that's what I felt at peace to do. And I don't regret it to this day. I don't regret it. I'm glad I didn't because it would just been even more messy.I have conversations with my grandmother who's no longer with us, or I recall conversations we had. So when I was young, and I tell people unapologetically, I'm a mama's boy and a grandmama's boy. Women played a significant role raising me. So I'm close to mom, grandma, grandmothers, aunts, cousins, my sisters, and I'm the oldest of all my siblings, but women. So my grandmother, rather than going out to parties a lot, I would prefer to go to her house. I lived in high school with one grandmother, but sometimes I would go to my other grandmother's house and just sit and she would have a glass of wine, and we would just talk for hours. And she would tell me stories When she was young,Would ask her questions. I miss, and I loved those times. An external resource, if this can be an external no longer here, but she's a person. She was a real person. I think about what if I'm having a conversation with her, and she would never really be impulsive with me. She would just pause and just think, well, and I know she's going to drop some wisdom, right?So that's one of my sources. My grandmother, both of them to a degree, but my mom's mom for sure is I would say her feet. So I'd have these conversations. I still don't want to embarrass them. I don't want to make them look bad. I want them to be proud of me toDay. So that helps me make decisions. It helps me a lot of times on how I respond in the same way we believe that God is ever present and omniscient and knowing what we're doing and what we're thinking and feeling and watching, not watching in a surveillance type of way, but watching over us like a parent. If we believe that in those moments, I pretend because I don't know, but I pretend that my grandmother is, she's in heaven and she's watching over all right now, and I'm not offering a theological position that when they die and go to heaven, they're still present with us omnipresent. Now, I'm not saying any of that, just in my mind. I tell myself, grandma could be watching me. What will grandma do? Type of thing. So that becomes an external resource for me as well as mentors that I've had in my life. Even if I can't get in touch with them, I would recall conversations we've had, and they're still alive. I recall conversations we've had and how would they guide me in this? And so I remember their words. I remember more than I even realized.Danielle (17:59):And that feels so lovely and so profound that those roots, those, I want to say ancestors, but family, family connections, that they're resourcing us before they even know they're resourcing us.So they're not unfamiliar with suffering and pain and love and joy. So they may not know exactly what we're going through in this moment, 2025, but they do know what it is to suffer. They do know what it is to walk through life. It's heavy sometimes.Phil Allen Jr. (18:43):Yes, yes, yes. They prepared me and my siblings well, and my mom is the encourager. My mom is the person that just says it's going to be okay. It's going to work out. And sometimes I don't want to hear that, but my grandparents would say a little bit more, they were more sagacious in their words, and they would share that wisdom from their life, 80 plus years. And even with my mom, sometimes I'll look back and be like, she was right. I knew she was right. I knew she was right because she'd been through so much and it is going to be okay. It's going to be okay. It always is. And so I don't take that lightly either.Danielle (19:40):When you come to this current moment with your ancestors, your faith, those kinds of things with you, how then do you form a picture of where we are at, maybe as a faith, and I'm speaking specifically to the United States, and you might speak more specifically to your own cultural context. I know for Latino, for Latinx folks, there was some belief that was fairly strong, especially among immigrant men. I would say that to vote for particular party could mean hope and access to power. And so now there's a backtrack of grappling with this has actually meant pain and hate and dissolve of my family. And so what did that mean for my faith? So I think we're having a different experience, but I'm wondering from your experience, how then are you forming a picture of today?Phil Allen Jr. (20:47):I knew where we were headed. Nothing surprises me because my faith teaches me to look at core underlying causes, root causes in an individual. When we talk about character, what are the patterns of this person that's going to tell us a lot about who this person is, they're in leadership, where they're going to lead us, what are the patterns of a particular group, the patterns that a lot of people don't pay attention to or are unaware of? What are those patterns? And even then, you may have to take a genealogical approach, historical approach, and track those patterns going back generations and coming to the current time to tell us where we'reAnd then do the same thing broadly with the United States. And if you pay attention to patterns, I'm a patterns person. If you pay attention to patterns, it'll tell you where you're going. It'll tell you where you're headed. So my faith has taught me to pay attention to even the scripture that says from the heart, the mouth speaks. So if I want to know a person, I just pay attention to what they're saying. I'm just going to listen. And if I listen intently, carefully, what they've said over time tells me how they will lead us, tells me how they will respond. It tells me everything about their ethics, their morality. It tells me what I need to know. If I pay attention, nothing surprises me where we are, the term MAGA is not just a campaign slogan, it's a vision statement. Make America great again. Each of these words, carry weight again, tells me, and it's not even a vision statement, it's nostalgic. It's not creative. It's not taking us into a new future with a new, something new and fresh. It is looking backwards. Again, let's take what we did. It might look a little differently. Let's take what we did and we're going to bring that to 2025. Great. What is great? That's a relative statement. That's a relative word.(23:36):I always ask people, give me one decade. In the last 400 plus years since Europeans encountered, 500 years since Europeans encountered indigenous people, give me one decade of greatness, moral greatness. Not just economic or militarily, but moral greatness where the society was just equitable, fair and loving. I can't find one.Because the first 127 years with interaction with indigenous people was massacre violence, conquest of land, beginning with a narrative that said that they were savages. Then you got 246 years of slavery,Years of reconstruction. And from 1877 to 19 68, 91 years of Jim Crow. So you can't start until you get to 1970.And then you got mass incarceration, the prison industrial complex and racial profiling. So for black folks, especially seventies, and you had the crack of it, the war on drugs was really a war on the communities because it wasn't the same response of the opioid addiction just a few years ago in the suburbs, in the white suburbs, it was a war, whereas this was called a health crisis. So people were in prison, it was violence industry. So now we're in 1990s, and we still can start talking about police brutality, excessive force. And since 1989, you, it's been revealed 50 plus percent of exonerations are African-Americans. So that means throughout the seventies, eighties, and nineties, people who have been put in prison, who unjustly. And that affects an entire community that affects families. And you got school shootings starting with Columbine and mass shootings. So tell me one decade of America greatness.So if I pay attention to the patterns, I should not be surprised with where we are. Make America great. Again, that's a vision statement, but it's nostalgic. It's not innovative. It's taking us back to a time when it was great for people, certain people, and also it was telegraphed. These ice raids were telegraphed.2015, the campaign started with they're sending their rapists and their murder. So the narrative began to create a threat out of brown bodies. From the beginning, he told us,Yeah, right. So project 2025, if you actually paid attention to it, said exactly what they were wanting to do. Nothing surprises me. Go back to the response to Obama as president first, black president, white supremacist group, hate groups rose and still cause more violence than any other group in the country. But they have an ally in the office. So nothing surprises me. My faith tells me, pay attention to the underlying, pay attention to the root causes. Pay attention to the patterns of what people ignore and what they don't pay attention to. And it'll tell you where you're headed. So nothing surprises me,Danielle (27:39):Phil, you'll know this better than me, but Matthew five, that's the beatitudes, right? And I think that's where Jesus hits on this, right? He's like, you said this and I'm saying this. He's saying, pay attention to what's underneath the surface. Don't just say you love someone. What will you do for them? What will you do for your enemy? What will you do for your neighbor? And the reward is opposite. So a lot of times I've been talking with friends and I'm like, it's almost, I love Marvel movies. And you know how they time travel to try to get all the reality stones back and endgame? IA lot of movies. Okay, well, they time travel.Following you. Yeah. They time travel. And I feel like we're in an alternate time, like an alternate, alternate time zone where Jesus is back, he's facing temptations with Satan. And instead of saying no, he's like, bring it on. Give me the world. And we're living in an alternate space where faith, where we're seeing a faith played out with the name of Jesus, but the Jesus being worshiped is this person that would've said yes to the devil that would've said, yes, give me all the kingdoms of the world. Let rule everything. Yes, I'm going to jump. I know you're going to catch me. I can be reckless with my power and my resources. That's what I feel like all the bread I want. Of course I'm hungry. I'm going to take it all for myself. I feel like we're living in that era. It just feels like there's this timeline where this is the Jesus that's being worshiped. Jesus.That's how I feel. And so it's hard for me, and it's good for me to hear you talk about body. It's hard for me to then mix that reality. Because when I talk to someone, I'm like, man, I love Jesus. I love the faith you're talking about. And when I'm out there, I feel such bristle, such bristle and such angst in my body, anxiety like fear when I hear the name of Jesus, that Jesus, does that make sense?Phil Allen Jr. (30:05):Yes. Yeah. And that's so good. And I would you make me think about white Jesus?Like the aesthetics of Jesus. And that was intentional. And so my question for you real quick, how do you feel? What do you sense happening in your body when you see a brown Jesus, when you see an unattractive Palestinian, maybe even Moroccan Ethiopian looking, Jesus, brown skin, darker skin, any shade of brown to depict what Jesus, let's say, someone trying to depict what Jesus might've looked like. I've seen some images that said Jesus would've looked like this. And I don't know if that's true or not, but he was brown. Very different than the European. Jesus with blue eyes, brought blonde hair. What do you sense in, have you ever seen a picture, an image like that? And what do you remember about your response, your bodily response to that?Danielle (31:14):Well, it makes me feel like crying, just to hear you talk about it. I feel relief. I think I feel like I could settle. I would be calm. Some sort of deep resonance. It's interesting you say, I lived in Morocco for two years with my husband, and he's Mexican. Mexican, born there Mexican. And everybody thought he was Moroccan or Egyptian or they were like, who are you? And then they would find out he was Mexican. And they're like, oh man, we're brothers. That's literally an Arabic. They was like, we're brothers. We're brothers. Like, oh yeah, that's the feeling I have. We would be welcomed in.Phil Allen Jr. (32:00):Wow. I asked that question because whenever I've taught, I used teach in my discipleship group a class before they were put into small mentoring groups. I'd have a six, seven week class that I taught on just foundational doctrine and stuff like that. And when I talked about the doctrine of get into Christology, I would present a black Jesus or a brown Jesus, Palestinian Jesus. And you could feel the tension in the room. And usually somebody would push back speaking on behalf of most of the people in the room would push back. And I would just engage in conversation.(32:52):And usually after I would speak to them about and get them to understand some things, then they would start to settle. When I would get them to think about when was the white Jesus, when was Jesus presented as white and by whom and why? And why would Jesus look this way? Everybody else in that era, that time and that spade, that region would've looked very differently. Why do you think this is okay? And then someone would inevitably say, well, his race doesn't matter. And I heard a professor of mine say it mattered enough to change it. Absolutely. Why not be historically accurate? And that was when the light switch came on for many of them. But initially they were disoriented. They were not settled in their bodies. And that to me tells a lot about that's that alternative. Jesus, the one who would've jumped, the one who would've saved himself, the one who would've fallen into the temptation. I would say that that's the white Jesus, that what we call Christian, lowercase c Christian nationalism or even American conservative evangelicalism, which has also been rooted in white supremacy historically. That's the Jesus that's being worshiped. I've said all along, we worship different gods.(34:30):We perceive Jesus very differently. That's why the debates with people who are far left, right or conservative, the debates are pointless because we worship different gods. We're not talking about the same Jesus. So I think your illustration is dead on. I'm seeing a movie already in my head.Danielle (34:58):I have tried to think, how can I have a picture of our world having been raised by one part of my family that's extremely conservative. And then the other part not how do I find a picture of what's happening, maybe even inside of me, like the invitation to the alternate reality, which we're talking about to what's comfortable, to what's the common narrative and also the reality of like, oh, wait, that's not how it worked for all of my family. It was struggle. It was like, what? So I think, but I do think that our faith, like you said, invites us to wrestle with that. Jesus asks questions all the time.Phil Allen Jr. (35:46):Yes, I am learning more and more to be comfortable setting a table rather than trying to figure out whose table I go to, whether it's in the family, friends, whomever. I'm comfortable setting a table that I believe is invitational, a table of grace as well as standards. I mean, I don't believe in just anything goes either. I'm not swinging a pendulum all the way to the other side, but I do believe it's a table of grace and truly, truly, rather than trying to make people believe and live out that faith the way I think they should, inviting them to a space where hopefully they can meet with God and let God do that work, whatever it is that they need to do. But I'm comfortable creating a table and saying, Hey, I'm going to be at this table that's toxic. That table over there is toxic. That table over there is unhealthy. I'm going to be at this table.Danielle (37:05):How practically do you see that working out? What does that look like in your everyday life or maybe in the discipleship settings you're in? How does that look?Phil Allen Jr. (37:16):I'm very careful in the company I keep. I'm very careful in who I give my time to. You might get me one time, you're not going to get me twice if there's toxicity and ignorance. And so for example, I'm in the coffee shop all the time. I rotate, but I have my favorites and I meet people all the time who want to have coffee. And I'm able to just yesterday three hours with someone and I'm able to put my pastoral hat on and just sit and be present with people. That's me creating a table. Had that conversation gone differently, I would say it certainly would not have lasted three hours. And I'm not making space and giving energy to them anymore because I know what they're bringing to do is toxic for me. It's unhealthy for me. Now, if we turned around and we had some conversations and can get on the same page, again, I'm not saying you have to agree with me on everything, but I'm also talking about tone. I'm talking about the energy, the spirit that person carries. I'm talking about their end goal. That's me giving an example. That's an example of me setting a table. The sacred spaces that I create, I'm willing to invite you in. And if we can maintain that peace and that joy, and it can be life-giving, and again, we don't even have to agree and we don't have to be in the same faith.(39:03):I have conversations all the time, people of other faiths or non-faith, and it's been life-giving for me, incredibly life-giving for me, for both of us I think. But I won't do that for, I've also had a couple of times when the person was far right, or in my dms on social media, someone appears to want to have a civil conversation, but really it was a bait. It was debate me into debate. And then next thing you know, insults and I block. And so I block because I'm not giving you space my space anymore. I'm not giving you access to do that to me anymore. So for me, it's creating a table is all the spaces I occupy that are mine, social media spaces, platform, a coffee shop. Where am I attend church,Right now I don't. And my church is in that coffee shop When I have those, when Jesus says with two or more gathered, there I am in the midst. I take that very seriously.When we gather, when me and someone or three of us are sitting and talking, and I'm trusting that God is present, God is in the space between us and it is been life-giving for us. So all that to say, wherever my body is, wherever I'm present, the table is present, the metaphorical table is there, and I'm careful about who I invite into that space because it's sacred for me. My health is at stake,Time and energy is at stake. And so that's how I've been living my life in the last five years or so is again, I don't even accept every invitation to preach anymore because I have to ask myself, I have have to check in my body.Right? No, I don't think this is what I'm supposed to do. And then there's sometimes I'm like, yeah, I want to preach there. I like that space. I trust them. And so that's me sharing a table. I'm going to their location, but I also bring in my table and I'm asking them to join me at the table.Danielle (41:46):I love that you check in with your body. I was even just about to ask you that. What do you notice in your body when you're setting up that table? Phil? What would you recommend? Someone's listening, they're like, these guys are crazy. I've never checked in my body once in my life. Can you share how you started doing that or what it was just at the beginning?Phil Allen Jr. (42:13):So community resiliency model, the first thing we teach is tracking,Noticing and paying attention to the sensations that's going on in your body,They're pleasant or unpleasant or neutral. And for me, one of the things I noticed long before I ever got connected to this was when something didn't feel right for me, I could sometimes feel a knot in my stomach. My heart rate would start increasing, and that's not always bad. So I had to wait. I had to learn to wait and see what that meant. Sometimes it just means nervousness, excitement, but I know God is calling me to it. So I had to wait to make sure it was that. Or was it like, I'm not supposed to do this thing.So we use this term called body literacy, learning to read, paying attention to what's happening in the body. And that could mean sometimes palms get sweaty, your body temperature rises and muscles get tight. Maybe there's some twitching, right? All these little things that we just ignore, our bodies are telling us something. And I don't disconnect that from the Holy Spirit. The Holy Spirit knowing how to reach us, how to speak, not just a word of revelation, but in our bodies. And once I learned that, I trusted that God was in that. So I learned years ago when I was supposed to say something publicly, if I'm in a public space, I knew when I was supposed to say something. It took me a couple of years and I figured it out. And this is before ever learning, tracking and all this stuff.My heart would start racing and it would not stop. And it'd be the sense of urgency, that thing that thought you have, you have to say it now.I'm an introvert. I speak for a living. I present, but I don't like to say anything unless I have to. And I learned I could sit through something and be calm and comfortable and not have to say a word. But then I also learned that there were times when I'm supposed to say something here and I started listening to that. So paying attention to those sensations, those things that we ignore, that's happening in our bodies because our nervous system is activated for some reason.Danielle (44:57):I love to hear you say it. And also it's one of the things I think we naturally want to turn off when we're in a high trauma environment or come from a high trauma background. Or maybe you don't know what to do with the sensations, right?Can you just say a couple things about what moved you over that hump? How did you step into that despite maybe even any kind of, I don't know, reservations or just difficultiesTracking your body?Phil Allen Jr. (45:33):Getting language for what I was already doing, because with crim, one of the things that was revelatory for me was I was like, wait a minute. I already do a lot of these things. So for instance, touch and feel can settle out. Nervous systems, surfaces, you can put your hand, I have my hand on my armrest. It's smooth. If I'm nervous about something, I can literally just rub this smooth surface. It feels really good, and it can settle my nervous system, right? A sip of water, a drink of water can settle your nervous system. These are not just imaginations. This is literally how the body responds. You know this. So when they gave me language for things I had already been doing, so for instance, resourcing. And you had asked me earlier, and I mentioned my grandmother, if you paid attention to my face, I probably had a smile on my face talking about her.Because that resource, it brings up sensations in my body that are pleasant.My heart rate slows down. I could feel the warmth in my cheeks from smiling. So that's something that I tap into. And that's one of the ways that you can understand tracking when you think about a person, place, or thing that is pleasant, and then pay attention to what's going on in your body. And it might be neutral because it takes a while to be able to learn how to identify these things. And when I started doing that and I realized, wait a minute, my body, I feel settled. I feel at peace when I do this or do that. And that's when I said, okay, there's science behind this. And so that's when five years ago is when I started really like, I'm going to continue to do this and share this and practice this. I use it in my nonprofit racial solidarity project because this is how we stay engaged in the conversation about race. We get triggered, we get activated. A nervous system says threat. This person is threat, or this idea is a threat, especially when it disorients what we've been taught all our lives. And we get defensive, we get impulsive, and we argue and then we out.(48:18):So I use this as part of mentoring people to stay engaged by giving them the skills to regulate their nervous system when they're in those conversations, or if they're watching the news and they don't like what they see, they want to turn the news or they want to just shut it off. Some people hear the word critical race theory and it's already triggering for them,Absolutely. And what do you do? You check out, you disengage. You get defensive. Well, that's not necessarily how they feel. It's what they're sensing in their body. Their nervous system is triggered. So if they had the skills to settle that regulate their nervous system, they could probably stay engaged enough to listen to what's actually being said. It might actually come to, oh, I didn't realize that.Danielle (49:18):It's so good to hear you talk about it though. It's so encouraging. It's like, oh man. Being in our bodies, I think is one way. We know our faith more, and I actually think it's one way we can start to step in and cross and understand one another. But I think if we're not in our bodies, I think if we maintain some sort of rigidity or separation that it's going to be even harder for us to come together.Phil Allen Jr. (49:51):I'm crazy a little bit, but I ran running, taught me how to breathe. No other practice in my faith taught me how to breathe. And I don't mean in a meditative kind of way, religious kind of way. I mean just literally breathing properly.That's healthy.Danielle (50:13):It is healthy. Breathing is great. Yeah.Phil Allen Jr. (50:16):I want to be actually alive. But running forces you to have to pay attention to your body breathing. What type of pain is this in my knee? Is this the type of pain that says stop running? Or is this the type of pain that says this is minor and it's probably going to go away within the next half a mile?Right. Which then teaches us lessons in life. This pain, this emotional pain that I'm feeling, does it say, stop doing the thing that I'm doing, or is this something I have to go through because God is trying to reveal something to me?Running has taught me that. That's why running is a spiritual discipline for me. The spiritual discipline I didn't know I needed.Danielle (51:07):Yep. You're going to have to, yeah, keep going. Keep going.Phil Allen Jr. (51:10):Sorry. I was going to say, it taught me how to pay attention to my body, from my feet to my breathing. It taught me to pay attention to my body. When I dealt with AFib last year is because I pay attention to my body. When my heart wasn't beating the right way, it was like something ain't right. So I didn't try to push through it like I would have 10, 15, 20 years ago, paying attention to my body, said, stop. Go to urgent care. Next thing you know, I'm in an emergency room. I didn't know that with all this stuff attached to me. Next thing you know, I got these diagnoses. Next thing you know, I'm on medication. And fortunately the medication has everything stabilized. I still have some episodes of arrhythmia. I don't know if it's ever going to go away. Hopefully I can get off of these medications. I feel great. Matter of fact, I didn't take my medication this morning. I got to take 'em when we get done, brother. So all that to say, man, paying attention to what's happening in my body has helped me to deal with this current reality. It's helped me to stay grounded, helped me to make wise decisions. I trust that God, that though what I'm reading in my body, that the spirit of God is in that,(52:46):Is knowing how to speak to me, knowing what I'm going to pay attention to, what I'm going to respond to. Oh, that's how you read that. You're going to respond to that. Okay. That I'm going to urge you and prompt you through these bodily sensations, if you will.Danielle (53:10):Yeah. I don't really have a lot to say to answer that. It's just really beautiful and gorgeous. And also, please take your medicine. How can people reach you? How can they find out more about your work? How can they read what you're writing and what you're thinking? Where can they find you?Phil Allen Jr. (53:33):So on social media, everything is Phil Allen Jr. So whether that's Instagram. Instagram is actually Phil Allen Jr. PhD.It. LinkedIn and Facebook. Phil Allen Jr. On Facebook, there's a regular page and there's an author page. I don't really use the author page. I'm trying to figure out how to delete that. But the regular page, Phil Allen, Jr. Threads, Phil Allen Jr. I don't do X, but LinkedIn, Phil Allen Jr. My book Open Wounds. You can either go to your local bookstore, I want to support local bookstores. You can ask them if they have it, open Wounds, the Story of Racial Trauma, racial Tragedy, trauma and Redemption. And my other book, the Prophetic Lens, the Camera and Black Moral Agency from MLK to Darnella Frazier. You can find those books on Amazon, or you can go to your local bookstore and ask them to order it for you because it supports your local bookstore. Or you can go directly to fortress press.com and order it. It goes directly. You're supporting the publisher that publish my books, which helps, which actually helps me most. But those are three ways you can get those books. And then hopefully in the next year or so, I have three book projects. I'm kind of in different stages of right now that I'm working on, and hopefully one comes out in the next year.Yeah. Year and a half. We'll see.Danielle (55:21):That's exciting. Well, Phil, thank you so much. I'm going to stop recording. As always, thank you for joining us and at the end of the podcast, our 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.

Festivals around the country are holding off on annual celebrations for Hispanic Heritage Month due to the looming threat of ICE. Plus, a new poll shows President Donald Trump's favorability is slipping with Latino voters. And Bad Bunny wraps up his epic Puerto Rico residency -- it's our Latinx news roundtable!

Former A+E Networks and Canal+ executive, Fabienne Fourquet founded 2btube along with her friend and media veteran Bastian Manintveld in september 2014. 2btube is a leading digital content solutions consultancy working with more than thousand brands and managing content from more than 700 creators and media channels worldwide managing creators, brands and media digital presence with an original focus in Spanish speaking markets. Its audience exceeds 500 million subscribers and reaches 5 billion views per month on YouTube. 2btube has more than 80 employees in its offices in Madrid, Miami, Mexico and Ecuador. 2btube owns the leading entertainment brand in Latin America and among LatinX, EnchufeTV.

Send us a textThe Poet X was Elizabeth Acevedo's breakout novel, winning the Printz and Pura Belpre awards and becoming the target of many challenges and even a lawsuit attempting to keep it off of school shelves. We are standing firmly behind this book, even if it reduced Heather and Darlene to tears and maybe hasn't aged as well as it could have when it comes to Drake. We adore Xiomara's strength and resilience as she confronts family troubles, experiences a crisis of faith, weathers harassment at school, and navigates first love. We're discussing the ubiquity of harassment as a teen girl, the impacts of our parents' baggage, and whether Twin's going to have the kind of happy ending we are optimistic about for Xiomara. We're also taking a pretty strange quiz to find out what kind of poets we'd be, but really, we'd all probably just prefer to be really fab slam poets like Xiomara. These Books Made Me is a podcast about the literary heroines who shaped us and is a product of the Prince George's County Memorial Library System podcast network. Stay in touch with us via Twitter @PGCMLS with #TheseBooksMadeMe, on Instagram @TheseBooksMadeMe or by email at TheseBooksMadeMe@pgcmls.info. For recommended readalikes and deep dives into topics related to each episode, visit our blog at https://pgcmls.medium.com/.

Erica is talking to the authors of with Latinx/e In Social Work Volume 3 along with their Madrinas/Padrinos (mentors) for a look into the process of what it takes to build community in the social work field. She is joined by Vol. 3 Author Elizabeth Amadiz, MSW and her Madrina for her chapter, and social work mentor, Madeline Maldonado, LCSW-R. They are talking about what it takes to find, work with and become a mentor in your business community.More about our guest::Madeline Maldonado is a bilingual clinical social worker, leader, and advocate, dedicated to transforming mental health care through culturally competent practices. With over 20 years of experience, she is the founder of Madeline Maldonado, LCSW Consulting P.C., offering impactful workshops, staff training, and diagnostic evaluations for children, and cofounder of Minette LCSW Psychotherapy Services PLLC, a clinic addressing the unique needs of Latino and BIPOC communities.Elizabeth Amadiz is a social worker and a passionate community educator focused on mental health awareness. She actively participates in community events, providing education to normalize conversations about mental health and encourage seeking care. On social media, Elizabeth engages her audience by discussing crucial topics like self-care and self-awareness. Born and raised in Crown Heights, Brooklyn, Elizabeth witnessed firsthand the challenges faced by disproportionate communities, which inspired her to dedicate over a decade to serving primarily Latinx populations. Her mission is to change the perception of mental health, advocating for it to be recognized as an integral part of overall health. Follow LatinX in Social Work on the web:LinkedIn: https://www.linkedin.com/in/erica-priscilla-sandoval-lcsw-483928ba/Instagram: https://www.instagram.com/latinxinsocialwork/Website: https://www.latinxinsocialwork.com/Get the best selling book Latinx in Social Work: Stories that heal, inspire, and connect communities on Amazon today:https://www.amazon.com/dp/1952779766

Do you ever wonder if you are doing enough? If you are truly making an impact as an educator, mentor, or leader? For Dr. Edson Andrade, those questions have been a constant companion, shaped by his journey as an undocumented immigrant, his experience with imposter syndrome, and his work training the next generation of counselors.Dr. Andrade is a professor of counseling at California State University, Fullerton. He trains bilingual and bicultural counselors who are dedicated to serving Latinx communities across Southern California. His story is one of resilience, empathy, and creating spaces of belonging for students navigating complex challenges.Today, we discuss:The masks we wear: imposter syndrome, fear, and self-doubtGrowing up undocumented for 25 years and finding belongingThe role of empathy and relationships in higher educationSupporting immigrant and undocumented students in classroomsWhy connection matters more than content in learningAdvice for young men questioning their worth and place in the worldTimestamps (0:00) Welcome & Introduction (0:29) Dr. Andrade introduces himself (3:25) Ashanti and Edson share their teacher personas/masks (5:35) Edson opens up about imposter syndrome and self-doubt (11:16) Timeline reflections and changes in higher ed (19:17) Helping students unmask in safe and supportive ways (23:18) Edson shares his undocumented journey (23:18) Social-emotional intelligence in today's graduate students (27:45) How Edson is navigating imposter syndrome as a professor (32:37) A reminder for teachers: pause and see the whole student (33:07) Edson's message to his younger self and today's youthConnect with Dr. Edson Andrade:California State University, Fullerton – Counseling Program: https://ed.fullerton.eduJoin/Contribute to our Young Men's Conference: https://everforwardclub.org/global-young-mens-conference-2025Join our Skool Community: https://www.skool.com/efc-young-mens-advocates-2345—Email us questions and comments at totmpod100@gmail.comCreate your own mask anonymously at https://millionmask.org/Connect with Ashanti Branch: Instagram: https://www.instagram.com/branchspeaks/ Facebook: https://www.facebook.com/BranchSpeaks Twitter: https://twitter.com/BranchSpeaks LinkedIn: https://www.linkedin.com/in/ashantibranch/ Website: https://www.branchspeaks.com/Support the podcast and the work of the Ever Forward Club: https://podcasters.spotify.com/pod/show/branch-speaks/supportConnect with Ever Forward Club: Instagram: https://www.instagram.com/everforwardclub Facebook: https://www.facebook.com/everforwardclub Twitter: https://twitter.com/everforwardclub LinkedIn: https://www.linkedin.com/company/the-ever-forward-club/#unmaskingwithmaleeducators #millionmaskmovement #takingoffthemask #totm #doace #UNWME #diaryofaconfusededucator

Rebecca A. Wheeler Walston, J.D., Master of Arts in CounselingEmail: asolidfoundationcoaching@gmail.comPhone:  +1.5104686137Website: Rebuildingmyfoundation.comI have been doing story work for nearly a decade. I earned a Master of Arts in Counseling from Reformed Theological Seminary and trained in story work at The Allender Center at The Seattle School of Theology and Psychology. I have served as a story facilitator and trainer at both The Allender Center and the Art of Living Counseling Center. I currently see clients for one-on-one story coaching and work as a speaker and facilitator with Hope & Anchor, an initiative of The Impact Movement, Inc., bringing the power of story work to college students.By all accounts, I should not be the person that I am today. I should not have survived the difficulties and the struggles that I have faced. At best, I should be beaten down by life‘s struggles, perhaps bitter. I should have given in and given up long ago. But I was invited to do the good work of (re)building a solid foundation. More than once in my life, I have witnessed God send someone my way at just the right moment to help me understand my own story, and to find the strength to step away from the seemingly inevitable ending of living life in defeat. More than once I have been invited and challenged to find the resilience that lies within me to overcome the difficult moment. To trust in the goodness and the power of a kind gesture. What follows is a snapshot of a pivotal invitation to trust the kindness of another in my own story. May it invite you to receive to the pivotal invitation of kindness in your own story. Listen with me… Rebecca (01:12):Say, oh, this is for black women, and then what? Because I quoted a couple of black people that count. I don't want to do that. And also I'm still trying to process. When you run a group like that for, and it's not embedded in something like a story workshop or a larger kind of thing, the balance of how do you give people the information and still leave room to process all of that. I'm still trying to figure out what does it look like? What does it feel like? What does it sound like? And I won't be able to figure, it's not like I can figure it out before the group and you know what I mean? You just have to roll with it. So yeah,Danielle (02:01):All those things. That's so hard, man. Man, dude, that's so hard. It's so hard to categorize it. Even What's the right time of day to hold this? What are the right words to say to tell people, this is how you can show up. And even when you say all those things and you think you've created some clarity or safety or space, they still show up in their own way, of course. And they may not have read your email. They may have signed all this stuff and it may not be what they want. Or maybe it changes and it becomes something even more beautiful. I don't know. That's how I've experienced it.Rebecca (02:39):It's all those things, and I think, and this is what I want to do, this is taking this work into a community and a space that is never going to show up in Seattle for all a thousand reasons. And soDanielle (02:56):Thousands of dollar reasons,Rebecca (02:58):Right? Thousands of dollar reasons. And so this is what I want to do. And so the million dollar question, how do you actually do that with some integrity? How do you do it in a way that actually, I don't even know if I could say I know that I want it to produce a particular result is just when I started doing this on my own, I had a lot of people reach out to me and go like, this is amazing. This is a brilliant, this is something I've been looking for without knowing that's what I've been looking for. Do you know what I mean? I think that that's true, sort of that evangelical refugee space. That's true right now. I think it's appealing on those levels. I think for people who would not necessarily go to therapy for the hundred of reasons why that's an uncomfortable thing. Culturally, this feels like it has a little more oxygen in the room,Danielle  (04:20):And I'll turn my screen off. I'll make the call and then yeah, then I want to hear a little bit about your business, more about your group, and I, I'd love to just, I want to focus this whole season on what is reality in the realm of faith, culture, life therapy, religion, if you're in a religion versus a faith. Yeah. Just those what is our reality? Because I think even as you talk about group, it's like what is the reality for that group of people for accessing care? So that's the overall season theme.Speaker 2 (05:00):Okay.Speaker 1 (05:02):How does that sound for you?Speaker 2 (05:03):That sounds great.Speaker 1 (05:04):Yeah. I know you have a lot of thoughts,Speaker 2 (05:07):But we do good bouncing off each other's thoughts. Me and you were good.Speaker 1 (05:13):So tell me how you started your own business.Speaker 2 (05:16):That's a good question. There's probably a long answer and a short answer. The long one is that I went and got a master's in marriage and family from a seminary 20 plus years ago, and by the time I finished my degree, I chose to go back to being a full-time attorney. And there's a story there, as there always is, that has to do with me almost being kicked out of theSpeaker 3 (05:55):ProgramSpeaker 2 (05:56):Because someone lodged a complaint against me as a person. The stated reason behind the claim was that my disability was a distraction to clients,(06:09):And I was absolutely undone and totally shredded, all just completely undone by the entire ordeal experience, all of it. It just really undid me in a way that I don't know if I could have put the pieces together then, but I think that played a huge part in me going, I'm going to go back to my original career, which was being an attorney, and I will put this down and I don't know. And so it's 20 plus years later, I still have that whatever was the inclination inside of me that made me say, this work is the kind of work I want to do is still there. And so I think this time around I felt empowered, I felt supported. I felt like I had people and community around me, people like you and lots of people that was like, I can actually do this, and I don't necessarily need the permission of an institution or the rubber stamp of another person to actually take what I have learned about living life and offer it to someone else. So I find myself now the owner and practitioner of solid foundation story Coaching, and we're going to see where the Lord leads and we're going to see where we end up.Speaker 1 (07:38):Okay. When in any moment, I might have to hop off here, you said nine 10 to nine 15, but what do you imagine then for your first offerings? I know you jumped in a little bit at the beginning and we kind of touched on it, but what are your first, what's your desire? What are you trying to offer?Speaker 2 (08:00):That's a good confusion too. I think a couple of things. I come from a very conservative evangelical Christian background that is also, there's these parallel roots in my background that are rooted in the black church. And every once in a while I can feel my evangelical why and what and why, and what I think the short answer is just care. You asked me what do you want to offer? And that I think my answer is care for a lot of reasons. When I look at my own story and my own life and my own path, there are lots of ways and places where I can identify. I didn't have the care that I needed. I didn't have the support that I needed to get where I wanted to go, sort of maybe unscathed, maybe in the shortest path possible with the least amount of obstacles as a woman, as a person of color, as a black American woman in the church, in as a person with a disability, all kinds of ways in which there were places in ways that I needed care that I didn't get. And even with all that being said, once, twice, maybe three times the exact right care at the exact right moment from the person who was capable and willing to give it, and it only takes one person at just the right time to offer just a few minutes of care and what is impossible becomes possible,(10:01):And what is too painful to breathe through becomes something that you can now face head on. So I think in some way, maybe it's paying forward what those people who offered me care gave to me, and now it's my chance to give it back.Rebecca (10:37):Right? Yeah. I mean, if I were going to go for the obvious, the things that we are most comfortable talking about at this moment in our country's history, to women who have faced misogyny in its most simplistic and its most complex and twisted ways to black folks and all that we have faced and struggled through to people of color. There are all kinds of ways in which out of my own story, there are corners that I recognize. And what do I mean by that, right? I have lived my life as an African-American woman, and so there are corners in life that I have come to recognize. That moment when you recognize that somehow this moment, which should be simple and just human has become racialized, and you catch it by a glance, a look, a silence that lasts too long, and you go like, oh, I know exactly where I am.(11:53):I may not know the person in front of me, but I know people like them, and this experience begins to feel familiar, and I know what this corner looks like, and I know what it sounds like, and I know where the dip in the sidewalk is, and I know where there's this pothole that if you step in it the wrong way, you're going to twist your ankle. I know exactly how long you have to cross the street before that flashing red hand comes up. The ways in which, because you've been here before because you've struggled in a familiar moment, you know what it looks like and sounds like and feels like,(12:33):And because it is familiar, then perhaps you can offer something of wisdom or kindness to someone who's new to that corner who doesn't quite know how to navigate it. So I can say that about being black, about being a woman. There are all kinds of things in my own story that have made these corners familiar to me. So yes to all of those things, all of those kinds of people, that there's something I have in common with the parallels of their story that I can say, Hey, I know this corner and I have a flashlight and I can shine my light in front of your path so you can take another step.Danielle (13:17):How do you feel in your body as you say that?Rebecca (13:22):I feel good. It feels like me. You say, how do you feel in your body? Why would you ask that question? What do we mean by that? Which is part of this work, which is being able to recognize when I'm comfortable in my own skin and when I'm not, and being able to recognize why that might be true in any given moment. And so this part feels good to me. It feels like steps I was trying to take 20 years ago that got hijacked and sidetracked by what happened to me in grad school. And it feels like work that I was meant to do because of the corners that I know. So I feel good. I can breathe deep.Danielle (14:12):How do you know when you feel good? What tells you you're feeling goodRebecca (14:16):For me? That I can take a full deep breath. I have come to recognize that shallow breathing means I am not comfortable, so I can take a deep breath and it doesn't feel restricted to me that that's probably, for me, the most notable thing is to say that. And because I am not doing a lot of self editing, I feel okay saying what I have say. I don't have a lot of self-talk of like, Ooh, don't say that or don't say that. Yeah,Danielle (14:57):Which feels like something you can give your participants. I think I mentioned to you, I really wanted to hear about what you're up to business, but it really feels to me like a special kind of work in this season. And I know I mentioned, I was like, well, what's the reality of this season? Could you speak about the intersection of your work and what you see as the reality of our current climate?Rebecca (15:29):So when you first said that to me, my first reaction is go like, oh, I know what my reality is as a black woman, as a mother of two kids, as somebody that lives a mile from where the first enslaved Africans set foot on us soil. I have a very clear sense of my reality, but I'm also going like, and I'm sitting across from you, Danielle, who I know in this moment is living a very different reality as a Latino woman. And so the one thing, or sort of the second thought that comes to my mind after my first reaction, I know what my reality is, is something that I learned recently. I did a webinar and I moderated a panel, and one of the individuals on the panel is a Latino pastor. I'll call him Pastor Carlos. And one of the things that he said to me is that if my truth in any given moment is crafted at the expense of another human, my truth cannot be the absolute truth.Yeah. Now I'm paraphrasing a little bit. So Pastor Carlos, if you hear this, and please forgive me for the paraphrase, but what settled in me from his remarks is that if my truth in any given moment comes at the expense of another person, my truth cannot stand as the absolute truth. And he went on to say something of truth must always be defined in the context of community that we cannot discern what is reality, if you will, in a given moment without having that discussion and framing those contours in the context of community and connectedness to other people. So I could tell you my truth as a black American woman in 2025, and I already know, I know my sense of what is true in my world is going to look and sound and feel different than what is true for you in this moment. Right?Danielle (18:03):Talking about reality, I feel that even despite our different truths, you and I find ourselves touching ground like physical ground, touching energy, spirituality in the same way, not thinking the same. I don't mean that, but living in a space where you and I can connect and affirm one another's actual experiences in the world, actual day to day. I can tell you about a neighbor, you could tell me about work or one of your kids, and there's a sense that you haven't lived that exact, you're not with me in my house, I'm not with your kid in their school, but there's a sense that we can touch into a reality. We're in the ground somewhere together. So I'm wondering, what do you think makes that possible for us to share that space?Rebecca (18:57):I mean, it might be I part the willingness to share, and I don't mean, well, maybe I mean that in both senses of the word, the willingness to be shared in terms of vulnerable, I'm willing to tell you. And so when you ask me, Hey, how are you? When I say, Hey, Danielle, what's up with you? It's more than just the flippant, oh, I'm good. I'm cool. Right? It is this intentional move to slow down for 60 seconds or 60 minutes and go like, here's really happening with me.(19:38):And the other sort of piece of that, when I say the word share, I mean the willingness for there to be a little wiggle room in what I understand to be true. And that's not to say that I will take your truth and replace it with mine and obliterate my experience, not suggesting that I'm saying that my truth and your truth are going to butt up against each other and in the place where they touch, what do we do with that friction? Does that friction become a point of contention, a point of disagreement, a point of anger, of judgment where I villainize you and demonize you and other you? Or does that place where my truth and your truth rub up against each other? Does that become a place of learning? Does that become a place of flexibility of saying like, huh, I never thought about it the way you thought about it. Say more. And my experience between you and I is that there has been a willingness for years to go. What do you know about the world that I don't know? What do you see that I don't see? And how does your perspective actually alter if even just a little bit what I believe or know to be true of the world?Danielle (21:04):Yes, I agree with you. I think we find ourselves in a time though where the sharing of our reality feels unique, where groups, even groups, we would call them bipoc or black, indigenous people of color. You even see skirmishes between groups. And so I think it's laid in one with so much fear. Number two, with so much hypervigilance. And again, I'm not saying none of those things aren't warranted, but I think a group like yours or therapy or somatic work hopefully opens us up to be able to see the humanity of another person.That make sense or what do you thinking when I sayRebecca (21:49):No, it does. When you were talking about in this moment, it feels unique for groups to kind of share their experience. It caused me to kind of think about why is that right? And I don't think that's an accident. I don't think it is a coincidence. I think that there are powers that are crafting these sort of larger narratives that suggest that we have to be at odds with each other, that there isn't a way for us to see each other and recognize one another's humanity without there being this catastrophic threat to my own humanity. And I think part of why it feels so unique in this moment is because I think we're having to do some pretty significant work to fight against that larger narrative that would suggest that we can't be friends, that we must be enemies.Danielle(22:49):Yeah. What do you feel as you say that? I mean, when you say that I feel like I want to cry, I want to be angry, I want to be choked up, and those are all familiar for me. They're familiar for me.Rebecca (23:08):Well, mostly I feel a kind of loss. And what do I mean by that? I saw this clip on Instagram recently where it's a family. They're probably white, Caucasian American family sitting down to dinner at a table, the table's full of food,(23:33):And there's a bowl of strawberries on the table, which in my house during this time of year, there's forever. There's always strawberries in my house anyway. And so somebody says the blessing over the food, dear God, thank you for the food and the hands that prepared it, this sort of common blessing that is also an everyday occurrence at my house. Literally the words, God bless the food and the hands that prepared it. And then it cuts, the video cuts from the scene of this family, it tucked away safely in their kitchen to a migrant worker in a strawberry field who is being pursued by ice agents. And he says, you're welcome very much for the strawberries. And then the video ends that makes me want to cry, and it makes me think of you. And because that's not a thought I ever thought about when my kids pray, thank you for the hands that prepared it. The thought that went through my mind is like they're praying for me as the mom who cooked the food, who washed the strawberries and sliced them and put them in a bowl and set them on the table, never occurred to me until I saw that video I about the person who picked the strawberries and placed them in the container that found its way to my grocery store that found its way to my kitchen table.(25:08):And so now I wonder, what else do I not know? What else have I missed my entire life? What else did I not catch? And what does that mean for this moment in history when there are literally ice checkpoints in the city where I live?Danielle (25:39):I think to survive this moment and what I hear from my people, we have to take ourselves out of the reality of the moment somehow. You still had to get up and you had to make yourself some scrambled eggs. You have to eat your strawberry, you get to eat your strawberry. We're both at work today, et cetera. And whenever we touch into that other space, we have to let the energy process through us or we won't make it. And I think that process allows us to share a reality, the movement of energy allowing it. It's not like we can live in that state all the time, but I think there's certain segments of the population that don't allow anything in. They can't because otherwise it would contradict their view of faith or what's happened.Rebecca (26:31):Yes. Which I think is why I would do something like offer a group a story group, because it is the opportunity to intentionally take a few minutes to create the space to allow that to process through us.Danielle (26:49):So how do people then, Rebecca, find you? They're enjoying this conversation. I want to hear more from her. I,Rebecca (27:01):So I have a website. It's called Rebuilding my foundation.com. I have Instagram solid foundation Coach is my Instagram site. So two me an email, check out the website, join a group,Danielle (27:26):Join a group. What about people like, Hey, I want to hang out with Danielle and Rebecca. What does that look like? Oh,Rebecca (27:35):Yeah. I mean, we're good for at least once a year doing something together. So it sounds like maybe we need to pull a conversation together, maybe a group together, maybe like a two hour seminar workshop space, which we did last year. We did one with a few other of our friends and colleagues called Defiant Resilience. Again, to create this space where people could process what was happening in this moment in history with people who are safe ish, right? We can't ever really promise safety, but we create some sense of parameters that allow you to take a step or two.Danielle (28:25):Rebecca, what do you say to that person? I get these calls all the time. Well, I can't go to therapy. It's too much money. Or I don't know about group. I don't trust people. If people get stuck, what is one way you even got yourself unstuck to even start?Rebecca  (28:40):Oh, yeah, true. First thing I'd say is if group sounds too risky and not going to lie, you and I both know it's risky.(28:55):You're taking some risk. So if that feels too big of a step, guess what? You get to be where you are. And then I'd say try it one-on-one session. Try it once, see how it feels. It is definitely something that I do. I know it's something you do too, where before you would recommend even that somebody step into a group that you might meet with them 2, 3, 4 times one-on-one once or twice to kind of see, this is what it would feel like to talk to another person about things that we have been taught you're not supposed to talk about. And slowly give a person the opportunity to decide for themselves what good care.You're allowed to say, this doesn't feel like good care to me, so I'm not going to do it today or tomorrow. And how amazing it can be to have somebody go, I love that you advocated for yourself, and I absolutely intend to respect that boundary because for so many of us, we either were taught not to set boundaries or when they were set, we have the common experience of them just being obliterated on a regular basis. So even that opportunity to reach out once, try and decide it's not for you, can actually be a moment of empowerment.Danielle (30:25):Yeah, I guess I think when I'm stuck, it's usually like we call some of those sticky points, like trauma points even. So I wouldn't say it doesn't always have to be major, some huge event, but I think there's often been, for me, there's a fear of getting help, whether it's a medical doctor or a therapist or a group or whatever it may be. Or if I have to call the county for something, I'm like, are they going to listen me? Are they going to believe me in all these kinds of situations and will they care what I have to say?Rebecca (30:58):Yeah. I think too, when you say fear of getting help, I go like, oh yeah, ding, ding. Right? I mean, some of that, at least for me, the narrative that can be around black women is that we have it all together at all times. We got it under control. And so the notion that I wouldn't have it under control all by myself, like 24 hours a day, seven days a week, the notion that I would have to request that someone else step in and assist means admitting something about myself that I don't feel comfortable admitting that I've been taught is not where I'm allowed to live. And so that also I think can be part of this fear. I don't know if that's true for you. Tell me how does that land?Danielle (31:49):Yeah, absolutely true. But it goes across so many realms where sometimes advocating for yourself, whether it's getting a question answered at a shoe store, to buying paint, to getting, I don't know, going to the er, the common themes I had my gallbladder recently removed, and two nurses told me that if I had been a man, I would've been seen faster. Because men, they believe men more about abdominal pain, and I think it's because there's maybe more expression by men of what pain is. And I don't know this for sure. I don't have a scientific research behind it, but part of me wondered, is it because my pain was indicated by my blood pressure, not by me telling them that's how they knew it. So I think that's one reason we have to really pay attention to our bodies, and I think wherever we are, we're not used to being believed, or even if someone knows, if they care, again, whether it's from going to pay a parking ticket, so going to the doctor, I just think across the board, people that are female are generally not as welcome to express how they're feeling and what's going on. Just some thoughts.Rebecca (33:11):Yeah. Again, right. It is that part where there's this larger story at play that impacts how we move individually and what we feel like we're permitted to do or not do, say or not say. You and I have talked about this before, that question of will they believe me is a kind of anticipatory intelligenceYou're trying to anticipate how you will be received, how your words will be believed, how your story will be read in any given context, and who has time, your gallbladder. And so I would imagine you're in this excruciating pain and you're having to not only tend to that, but are you going to believe me? Right? And what if the blood pressure indicator had not been there, right?Danielle (34:07):Yeah. Yeah. All of us are different. Okay. Rebecca, I'm going to put all your info in the notes. People are going to light up your phone. They're going to light up your email, and I do believe we'll be doing something collaborative in the future. Absolutely. Yeah. With other co-conspirators.Thank you for joining us today. Thank you for tuning in. Thank you for listening to the raw conversations we're having, and I just encourage you to get in conversations with your friends, your family, people around you, people you really disagree with, maybe even people you don't like. Try to hold yourself there. Try to have those conversations. Try to be able to receive the difficult comments. Try to be able to say the difficult things. Let's keep working on moving towards one another.   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.

Our guest today is Sehila Mota Casper, Executive Director of the Latinos In Heritage Conservation. With deep roots in historic preservation and community advocacy, Sehila shares her inspiring journey from grassroots organizing to leading a national movement that centers Latinx stories, sites, and cultural memory.Under her leadership, the Conservancy recently unveiled the first-ever national list of Endangered Latinx Landmarks—a groundbreaking initiative that shines a spotlight on 13 culturally significant sites across the U.S. and Puerto Rico that are under threat from gentrification, neglect, demolition, and climate change. This campaign marks a pivotal moment in cultural preservation, and Sehila's voice and the work of her small but mighty team is front and center in amplifying these stories and mobilizing communities to protect them.Explore the full list and learn more about the initiative on Latinos in Heritage Conservation's official website: https://www.latinoheritage.us#LatinosInHeritageConservation#LatinxHeritageMatters#EndangeredLatinxLandmarks#PreserveOurStories#HealthCareUnToldPodcast

Our guest is the director of Louisville's La Casita Center, Karina Barillas. Karina Barillas was the keynote speaker at the Louisville Fellowship of Reconciliation “Third Thursday Lunch event. The Third Thursday Lunch event that featured Karina Barillas occurred September 18th at Hotel Louisville before a live audience. Karina Barillas received her Master of Education in Counseling in 2002 and her Bachelor of Arts in Liberal Studies in 1996, both from the University of Louisville, where she also served as president of the International Students Organization. Barillas, a proud Latina-Louisvillian born in Guatemala, is a recipient of a Fulbright Scholarship. Barillas is co-founder and Executive Director of La Casita Center, a Latinx and feminist-led nonprofit borne from a vision and commitment to accompaniment, empowerment and advocacy.

Yvette Borja interviews Joa Jacobo, the Southwest editor of Caló News about the state of Latine-led local News in Arizona, the challenges of creating culturally-relevant content, and what is missing from the media landscape from the perspective of Latinx consumers. To support the podcast, become a patreon & get access to the #litreview, a bookclub for Cachimbonas: https://patreon.com/radiocachimbona?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLink Follow @radiocachimbona on Instagram, X, and Facebook

Coming up on this episode of Flirtations, Fernie is back on the show as we celebrate the change of seasons with something a little magical — it's the autumnal equinox dating horoscope! Fernie, an astrologer, mystic, and guide to all things cosmic and flirty, is here to help us navigate this shift and together, we'll explore what dating and flirting vibes you can anticipate this fall. The equinox is all about balance — and it's the perfect time to think about how we can bring that same harmony into our dating lives. We'll talk about letting go of old patterns, why overthinking is sabotaging the vibe, and even get a flirty little mantra to carry us through this season. The knight of swords also makes a visit, we'll hear what virgo and libra have to say about things, why October 13th needs to be on your calendar, and finally Venus and Mars enter the chat! So, how can we play and flirt with all of these energies this coming season? Stay tuned (and maybe grab a pumpkin spice latte!) and let's see what the cosmos have in store for love this fall. You can also watch the full episode on YouTube! Let's get into it, Flirties, and meet Fernie! Don't forget to subscribe, rate, and review Flirtations on your favorite podcast platform, and share this episode to spread BFE - big flirt energy, all over the world! Enjoying the show and want to support my work? Buy the Flirt Coach a coffee! Work with me! Take the FREE Flirt Styles Quiz Get INSTANT ACCESS to my anti-anxiety flirting and dating guide Download my FLIRTING AND TEXTING CONVERSATION GUIDE Grab my FREE Dating App Survival handbook Book your 1:1 Flirting Audit Ask the Flirt Coach About our guest:  Fernie Salinas (he/they) is a queer Latinx fortune telling witch from the Rio Grande Valley in Texas.  They are the owner and founder of Golden Mirror Fortunes, and they hope to be Your Favorite Fortune Teller! They grew up always knowing that magic was around us, as their great-grandfather and his son, their grand-uncle, were both curanderos (folk healers) in Rio Grande City, and it's been such a delight to have Golden Mirror Fortunes carry on the legacy of healing and mysticism they instilled in him. He's also an educator — he went to Rice University, studied English and Art History, got their teacher's certification, joined TFA, and have been a teacher and principal at various schools in the RGV.  He is currently an education consultant as well as running Golden Mirror Fortunes, their small fortune telling business.  He uses tarot and magic to help people heal and find their paths, all in service of improving their fortunes.  His deepest desire is to provide you with the light that you need to make your life a little more magical and glittery. Follow them on Instagram and let them be your favorite fortune teller! About your host:  Benjamin is a flirt and dating coach sharing his love of flirting and BFE - big flirt energy - with the world! A lifelong introvert and socially anxious member of society, Benjamin now helps singles and daters alike flirt with more confidence, clarity, and fun! As the flirt is all about connection, Benjamin helps the flirt community (the Flirties!) date from a place that allows the value of connection in all forms - platonic, romantic, and with the self - to take center stage. Ultimately, this practice of connection helps flirters and daters alike create stronger relationships, transcend limiting beliefs, and develop an unwavering love for the self. His work has been featured in Fortune, NBC News, The Huffington Post, Men's Health, and Yoga Journal. You can connect with Benjamin on Instagram, TikTok, watch on YouTube, and stream the Flirtations Flirtcast everywhere you listen to podcasts (like right here!), and find out more about working together 1:1 here.

Worried your nonprofit's DEI programs might be illegal now? You're not alone — and I can bet you won't be able to find the right answer on social media. In this episode, I'm joined by Megan Fuciarelli from US2 Consulting to dig into what the latest EEOC guidance actually means for nonprofits trying to foster inclusion. Real Listener Question: “My nonprofit has employee resource groups (ERGs) for LGBTQ+, Latinx, Black, and AAPI staff. They're popular, but I heard the EEOC says they might count as discrimination now. Do we need to shut them down, or is there a way to keep them safely?” New EEOC guidance has nonprofits questioning whether DEI work — especially ERGs and affinity groups — puts them at legal risk. Megan and I break down what the rules really say, what's changing, and how nonprofits can protect themselves without abandoning their values. We also dig into the difference between ERGs and affinity groups, what's safe, what's risky, and why “don't panic” should be your new mantra. What You'll Learn: What the new EEOC guidance actually says about workplace DEI initiatives The key legal differences between ERGs and affinity groups How to structure ERGs to stay compliant while fostering inclusion Why shutting everything down out of fear might not be the right move How executive orders, memos, and guidance impact nonprofit policies Why reviewing your internal policies and documents is critical right now How to keep advancing DEI goals while reducing legal risks Bottom line: You don't have to throw out your DEI work just because the rules are shifting. With clarity, intention, and the right structures, your nonprofit can keep doing the work that aligns with your values — and stay compliant. Resources from this Episode Learn more about Megan and US2 Consulting: https://us2consulting.com/ Read the EEOC guidelines: https://www.eeoc.gov/wysk/what-you-should-know-about-dei-related-discrimination-work and https://www.eeoc.gov/what-do-if-you-experience-discrimination-related-dei-work Previous Episode: Why Record Retention & Data Management Systems Matter for Nonprofits: https://birkenlaw.com/charity-therapy-podcast/ct146/  Episode Transcript: https://birkenlaw.com/wp-content/uploads/2025/08/CT147_Transcript.pdf Connect with Us Jess Birken: https://www.linkedin.com/in/jessbirken/ Megan Fuciarelli: https://www.linkedin.com/in/meganfuciarelli Listen & Engage Listen on Apple Podcasts | Spotify | YouTube | Amazon Music Rate & Review on Apple Podcasts: Click "Ratings and Reviews" then "Write a Review" Send us your nonprofit questions: https://birkenlaw.com/podcast/#podcast-story   Stay Connected Sign up for the Birken Law Email list: https://birkenlaw.com/signup/   Follow us on Facebook, Instagram, Twitter

July, August & September — Dante's New South Mega ReturnRichard Blanco — Selected by President Obama as the fifth Presidential Inaugural Poet, Blanco was the youngest, first Latinx, immigrant, and gay person in that role. In 2023, President Biden awarded him the National Humanities Medal. Born to Cuban exile parents and raised in Miami, Blanco explores identity, belonging, and place in works like Homeland of My Body, For All of Us, One Today, and The Prince of Los Cocuyos. His honors include the Agnes Starrett Prize, PEN America Beyond Margins Award, Patterson Prize, and Lambda Literary Award. Blanco is Education Ambassador for The Academy of American Poets, Associate Professor at Florida International University, and Poet Laureate of Miami-Dade County. www.richard-blanco.comSamiya Bashir — Poet, writer, librettist, and multimedia artist described as “a dynamic, shape-shifting machine of perpetual motion.” Her work has been seen from Berlin to Accra, Florence to across the U.S. She is the author of Field Theories (Oregon Book Award) and I Hope This Helps (Nightboat Books, 2025). Honors include the Rome Prize, Pushcart Prize, and Oregon Arts & Culture Council Fellowship, with residencies at MacDowell and the Atlantic Center for the Arts. She is reigniting Fire & Inkwell to support LGBTQ+ artists and writers of African descent. www.samiyabashir.comOctavio Quintanilla — Author of If I Go Missing (2014) and Poet Laureate of Texas. His poetry, fiction, translations, and Frontextos (visual poems) appear in Alaska Quarterly Review, Texas Observer, Green Mountains Review, and more. Exhibitions include Southwest School of Art, Weslaco Museum, and the Emma S. Barrientos Mexican American Cultural Center. Regional editor for Texas Books in Review, poetry editor for Voices de la Luna, and faculty in Literature & Creative Writing at Our Lady of the Lake University. www.octavioquintanilla.com  |  IG: @writeroctavioquintanilla  |  X: @OctQuintanillaVince Herman (Leftover Salmon) — Since co-founding Leftover Salmon in 1989, Herman's joyful, theatrical energy has defined the band. After moving from West Virginia to Boulder, CO, he briefly joined the Left-Hand String Band before forming Salmon Heads; both merged on New Year's Eve 1989 to become Leftover Salmon. Decades on, Herman continues to bring his eclectic musical vision to audiences everywhere.Additional Music: Alain Johannes — www.alainjohannes.com  |  Documentary: YouTubeSponsorsThe Pickens County Chamber of CommerceThe CrownBright Hill PressSpecial ThanksUCLA Extension Writing ProgramMercer University PressRed Phone BoothAlain Johannes — original score: www.alainjohannes.comHost Clifford Brooks — The Draw of Broken Eyes & Whirling Metaphysics, Athena Departs, Old Gods: www.cliffbrooks.com/how-to-orderCheck out his Teachable courses, The Working Writer and Adulting with Autism, here: brooks-sessions.teachable.com

Send us a textStep into Philadelphia's only Spanish-English bookstore, where literature becomes a powerful bridge connecting communities and celebrating cultural heritage. The Julia de Burgos Bookstore, named after Puerto Rico's most celebrated poet, offers more than just books—it provides a sanctuary where Puerto Rican and Latinx voices take center stage.Lisa Moser, the bookstore's passionate manager, shares her journey from language enthusiast to literary curator. With a background in Spanish and theology, Lisa discovered what she calls "the dream job I didn't know existed" at Taller Puertorriqueño, a 50-year-old cultural center where the bookstore resides. This non-profit organization serves as a vibrant hub for Puerto Rican culture through after-school programs, art exhibitions, community events, and its unique bookstore.The emotional impact of representation resonates throughout our conversation. Lisa recounts how visitors sometimes tear up upon entering a space where every book reflects Puerto Rican or Latinx authorship—"these are the books I wish I had when I was a kid," one visitor shared. This poignant reaction underscores why children's books are their bestsellers, as parents seek to affirm their children's cultural identity from an early age.Beyond the carefully curated book selection focusing on BIPOC, queer, and women writers, the store showcases handcrafted items from local artists and Puerto Rican artisans. These exclusive partnerships make them one of the only U.S. locations selling certain Puerto Rican-made goods. Every purchase supports Taller Puertorriqueño's community programs, creating a virtuous cycle of cultural preservation and education.Philadelphia has the second-largest Puerto Rican population in the United States, giving the bookstore deep community roots. The bookstore collaborates with nearby schools (including one named after Julia de Burgos), hosts bilingual storytimes, and offers cultural tours. Lisa finds particular joy in making personalized recommendations, connecting visitors with books that reflect their unique experiences and interests.Discover how this literary haven honors Julia de Burgos' legacy of anti-colonialism, feminism, and cultural pride while building bridges between languages, generations, and communities. Follow their journey on Instagram or visit shoptallerpr.org to explore their collection and support this vital cultural institution.Cantoras, Caro De RobertisJulia De Burgos Bookshttps://www.history.com/articles/puerto-rico-great-migration-postwarSupport the showThe Bookshop PodcastMandy Jackson-BeverlySocial Media Links

Send us a text message and tell us your thoughts.In the mid-20th century Caribbean, cinema became a powerful tool for nation-building, education, and political messaging through two remarkable organizations with surprisingly parallel methods but divergent ideologies. Dr. Pedro Noel Doreste Rodríguez joins us for this enchanting history in celebration of Hispanic Heritage Month. The story begins in 1949 when Puerto Rico established the Division of Community Education (DIVEDCO), creating films that taught rural communities practical skills while reinforcing cultural identity within the island's complicated relationship with the United States. Ten years later, revolutionary Cuba founded the Instituto Cubano del Arte e Industria Cinematográficos (ICAIC), similarly using cinema to educate citizens but through an explicitly socialist lens. Both organizations deployed mobile cinema units, bringing film to remote villages alongside community discussions and educational programs. These weren't Hollywood productions seeking profit, but state-sponsored projects with clear political objectives.Perhaps most surprising is Cuba's relationship with American cinema despite the US embargo. The ICAIC organized pirated screenings of films like The Godfather, viewing them as critiques of American capitalism rather than threats to revolutionary values. This openness to global cinema influences, filtered through a revolutionary perspective, helped shape Cuba's enduring film tradition. What can these remarkable cultural experiments teach us about the power of cinema as both art and political instrument? The answer lies in understanding how these films didn't just entertain audiences—they helped shape Caribbean identities during one of the region's most transformative periods.Pedro Noel Doreste Rodríguez is Assistant Professor in Film Studies at Michigan State University and Co-Director of the Manchineel Project. He is a historian of Latin American, Caribbean, and Latinx film and media whose research surveys cinematic encounters between the global North and South, diasporic and exile filmmaking, and avant-garde film cultures in and of the Hispanic Caribbean. He is coeditor of the anthology "Vivirse la película: Methods in Puerto Rican Film Studies," forthcoming from Centro Press.Support the showConnect with Strictly Facts - Instagram | Facebook | Twitter | LinkedIn | YouTube | Website Looking to read more about the topics covered in this episode? Subscribe to the newsletter at www.strictlyfactspod.com to get the Strictly Facts Syllabus to your email!Want to Support Strictly Facts? Rate & Leave a Review on your favorite platform Share this episode with someone or online and tag us Send us a DM or voice note to have your thoughts featured on an upcoming episode Donate to help us continue empowering listeners with Caribbean history and education Produced by Breadfruit Media

We celebrate 2025 Hispanic Heritage month's theme "Collective Heritage: Honoring the Past, Inspiring the Future" with great conversation between mentors and Mentees. Erica is talking to the authors of with Latinx/e In Social Work Volume 3 along with their Madrinas/Padrinos (mentors) for a look into the process of what it takes to build community in the social work field. She is joined by Vol. 3 Author Pilar O. Bonilla, MSW and her Mentor / Madrina Rosita Marinez, MS-NPL, ADV-CSW, MSW, about supports, mentorship, and community.More about our guest:Rosita Marinez is the Senior Vice President of Supportive Housing at the Institute for Community Living. She manages the country's largest NY OMH housing portfolio for people with serious mental illness and co-occurring disorders. A social work executive and LIHTC-certified consultant. She has developed several programs in housing, mental health, and HIV/AIDS. She is also a mentor for RELISH and various mentorship programs. You can contact her below:LinkedIn: https://www.linkedin.com/in/rosita-marinez-a1443966/IG: https://www.instagram.com/rosita.marinez/Blue Sky: https://bsky.app/profile/rositamarinez.bsky.social Pilar O. Bonilla, MSW, earned her Master of Social Work degree from Hunter College Silberman School of Social Work. As a self-described social justice worker, Pilar is actively involved in the Payment for Placements (P4P) movement, the Social Worker Equity Campaign (SWEC), and the #StopASWB Campaign—advocating for racial, gender, and socioeconomic justice through collective action that is needed for long-term change. You can contact her below:LinkedIn: https://www.linkedin.com/in/pilar-o-bonilla/IG: https://www.instagram.com/daringly_myself/BlueSky: https://bsky.app/profile/daringlymyself.bsky.socialFollow LatinX in Social Work on the web:LinkedIn: https://www.linkedin.com/in/erica-priscilla-sandoval-lcsw-483928ba/Instagram: https://www.instagram.com/latinxinsocialwork/Website: https://www.latinxinsocialwork.com/Get the best selling book Latinx in Social Work: Stories that heal, inspire, and connect communities on Amazon today:https://www.amazon.com/dp/1952779766

...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  

The Skin Real app is officially LIVE! Download it now. Download my Free Guide 'In My Perimenopause Era' Download the Ultimate Affordable Skincare Guide When was the last time you thought about your vulvar health? If your answer is “never,” you're not alone. Most women avoid talking or even thinking about this part of their body, but during perimenopause and menopause, changes in vulvar and vaginal health can have a huge impact on your comfort, confidence, and quality of life. In this episode, I sit down with Dr. Diana Londoño, a urologist who is breaking the silence on intimate health. We talk about the changes estrogen loss brings—from dryness, itching, painful sex, and recurrent UTIs to the lesser-known issues like bladder urgency and vulvar atrophy. She also explains how simple solutions like vaginal estrogen cream, hormone therapy, and lifestyle tweaks can protect your vulvar health and prevent years of suffering. ✨ Key Takeaways: Why vulvar health is central to your bladder, vaginal, and sexual health during menopause. How to know if your symptoms are normal aging or a red flag that needs further evaluation. The connection between UTIs, GSM (genitourinary syndrome of menopause), and vulvar atrophy. Why vaginal estrogen is safe, preventative, and worth considering even if you're not sexually active. How stress and mindset affect bladder symptoms and overall well-being. If you've ever felt embarrassed, ignored, or confused about what's happening “down there,” this episode will give you clarity and confidence. Dr. Diana Londoño is a Board-Certified Urologist and one of the 10% of urologists in the US who are women and the 0.5% who are Latinx and women.  She is originally from Mexico City and attended Claremont McKenna College for her undergraduate studies and then went on to attend UCLA for medical school.  She completed a 6-year residency in Urology at Kaiser Permanente in Los Angeles.   She has experienced burnout twice, which has led her to write and speak about it to raise awareness and help others. She has published multiple articles in prominent medical platforms, including Medscape, Doximity, Kevin MD, Men's Health, Giddy.com, and WebMD, among others. She is also a contributing author to the books “Thriving After Burnout” and “Medic S.O.S.”  She has also been a guest on numerous podcasts, discussing various topics, including wellness, stress, spirituality, and energy.   Her burnout journey led her to become a certified life coach and founder of Physician Coach Support.com, a peer support platform she ran for 3 years. In 2022, she received the Los Angeles County Medical Association Physician Leadership Award for her work.    She is an international speaker and guest on multiple podcasts, discussing topics such as wellness, boundaries, ego, humanity in medicine, mindset, and mindfulness. She has also been featured on TV on Univision, Telemundo, Mundo Fox, CNN Latino, KCET, and ABC News as a health consultant discussing urological topics.   She is also a Reiki Master, a Pranic Healer and the mother of two determined and joyful 7- —and 9-year-old girls, Daniela and Paloma.   Follow Dr. Londoño here:   Website -https://dianalondonomd.com/ LinkedIn - https://www.linkedin.com/in/dianalondonomd/ Instagram - https://www.instagram.com/dianalondonomd/ YouTube - https://www.youtube.com/@dianalondonomd   Want more expert skin advice without the overwhelm? Subscribe to The Skin Real Podcast wherever you listen, and visit www.theskinreal.com for dermatologist-backed tips to help you feel confident in your skin—at every age. Follow Dr. Mina here:-  https://instagram.com/drminaskin https://www.facebook.com/drminaskin https://www.youtube.com/@drminaskin https://www.linkedin.com/in/drminaskin/ Visit Dr. Mina at Baucom & Mina Derm Surgery Website: atlantadermsurgery.com Email: scheduling@atlantadermsurgery.com Call: (404) 844-0496 Instagram: @baucomminamd Thanks for tuning in. And remember—real skin care is real simple when you know who to trust. Disclaimer: This podcast is for entertainment, educational, and informational purposes only and does not constitute medical advice.      

Ep. 53 La Profesora discusses the urgent challenges facing Latinx/e and marginalized communities today. She shines a light on pressing issues such as the ongoing crisis in Palestine, the targeting of Black leaders and communities in major cities, and the troubling dismantling of DEI initiatives and social programs in higher education. With honesty and vulnerability, La Profesora acknowledges our reality, discusses the importance of taking action in our neighborhoods, and reminds us that even small acts of support can make meaningful change. Amid calls for self-care and collective resilience, our gente are encouraged to find a way to contribute—whether by showing up, funding crucial organizations, or just taking time to recharge. Join us as we confront the complexities of our times, support one another, and continue uplifting Latinx voices on the journey to a more just future. ¡Adelante, mi gente! John Lira for Texas-35 Afrolatin@ Forum Latino Equality Alliance National Day Laborer Organization Network Radical Monarchs Immigrants Rising Intercultural Developmental Research Association Refugee Women's Network Pineros y Campesinos Unidos del Noroeste (PCUN, Oregon) Latino Network (Oregon) Casa Azul de Wilson (North Carolina) Climb Hire Common Future Brookline for Racial Justice & Equity UN Crisis Relief: The Occupied Palestinian Territory Humanitarian Fund   TIMESTAMPS 00:00 Navigating Today's Unprecedented Challenges 03:24 Funding Cuts Impact DEI Research 07:23 Support Nonprofits for Local Change

Organizing is collective action. It is the tool we employ to overcome harms sanctioned by the state and committed against those who are perceived to be powerless. Organizing exposes inequities, identifies who perpetuates them, and generates solutions to systemic injustices. At a moment when our national leaders are leveraging their powers to undercut civil rights, detain and deport Latinx men, women and children without adherence to laws or norms, organizing is more than an option, it is a necessity.  In this episode of Power Station, I am joined by Danny C, whose commitment to mobilizing underserved communities was shaped by his lived experience as the son of migrant parents who struggled with housing costs and displacement. He co-founded La Colectiva, a nonprofit powered by Northen Virginia's robust Latinx population. It is leading critical organizing campaigns about how ICE, Amazon and ICA-Farmville operate at the expense of and without accountability to Latinx people and all communities of color. It exposes how Democratic leadership fails to honor community over corporations. La Colectiva is making seismic shifts in Virginia's power dynamics and its reports put that information in the hands of those who are empowered to do better. Hear him!

On this episode of the Las Musas podcast, we'll be celebrating and talking about Latinx heritage in our books, illustrations and work as creatives. We're joined by Maritere Bellas, Delia Ruiz, J de laVega, and Ana Velez. Thank you to our wonderful host: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Aixa Pérez-Prado!⁠⁠⁠⁠⁠⁠⁠⁠⁠If you enjoy our podcasts, please consider buying a book (or a few) to say thanks!Purchase ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Mercedes Sosa: Voice of the People⁠⁠⁠⁠⁠⁠⁠ a picture book by ⁠⁠⁠⁠⁠⁠⁠⁠Aixa Pérez-Prado!⁠⁠⁠⁠⁠⁠⁠⁠Purchase ⁠⁠⁠⁠Maritere R. Bellas⁠' book for parents ⁠⁠Raising Bilingual Children⁠ / ⁠Como criar ninos bilingues and picture book Tío Ricky Doesn't Speak English / Tío Ricky no habla inglés Pre-order ⁠⁠⁠Delia Ruiz's picture book⁠ ⁠Ways Papi Says I Love You⁠ / ⁠Las maneras en que papi dice te quiero ⁠Purchase J de laVega's picture book WEPA and preorder her early reader graphic novel Annalise: The Special Dish and picture book No More Coquis Purchase ⁠Ana Velez's debut picture book ⁠The Three Little Guinea Pigs and the Andean Fox⁠Check out the other books on the⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Las Musas Bookshop page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠!Connect with Las Musas on social media:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠

According to the centrist group Third Way, Democrats should scrub their vocabulary of 45 words and phrases spanning six pejoratively titled categories: therapy-speak, seminar-room language, organizer jargon, gender/orientation correctness, the shifting language of racial constructs, and explaining away crime. “Was it something I said?” Third Way asks of Democrats' losing streak. No—winning is something you do.This week, Katelyn and Christine cancel "Centrist Language Nannies,” debunking Third Way and the rest of the pundit class's overhyped language policing. Our hosts make the case for concrete policies that help people and—spoiler alert—win elections.Stream on our YouTube channel—remember to ring the bell! Listen via Apple or Spotify. Be sure to check out the merch store—Merch Me, Daddy!Links for Apple:Follow Katelyn on Bluesky: @katelynburns.comFollow Christine on Bluesky: @yourombudsmomThird Way (with our regrets for linking): Was It Something I Said?Adam Wren for Politico: The ‘woke' words Democrats should cut from their vocabularyDr. Alan Pelaez Lopez: The X in Latinx is a Wound, Not a TrendNicole Froio for The Flytrap: Deny, Defend, Depose, Slay: How Luigi Mangione Became a Thirst TrapBuy Naomi Klein's Doppelganger via The Flytrap's Bookshop.org affiliate linkMerch Me, Daddy—Cancel Me, Daddy's merch store!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

A few days early but National Hispanic Heritage Month is here (Sept 15 – Oct 15), and I'm kicking things off by celebrating the incredible Latinx contributions in TV, film, and music. From barrier-breaking actors like Rita Moreno, America Ferrera, and Pedro Pascal, to culture-shaping shows and movies like Jane the Virgin and Encanto, to musical icons from Selena Quintanilla to Bad Bunny — Latinx influence runs deep and wide in our entertainment.In this episode, let's explore the legends who paved the way, the cross-cultural moments that reshaped pop culture, and the rising stars continuing the legacy today. This month is about honoring the people that deserve the spotlight.

Supermarkets and big box stores are great. But nothing beats the feeling of shopping in a bodega. These small, often family-owned convenience stores are a fixture in New York City's Latinx neighborhoods. In them, you'll find everything from milk and lottery tickets to hot foods like empanadas and chicken with yellow rice.New Jerseyan Ivette Rivera wanted to bring the spirit of bodegas to her adopted home state of Florida. So she founded Loiza Foods, a company whose signature product is a line of seasonings called Bodega Flava.The Tampa resident visited our studio on the University of South Florida campus. In this conversation, Ivette shares how she went from sleeping in her vehicle to creating a food brand that celebrates what she loves about being Puerto Rican. Here is Ivette's story from car to cocina.Related episodes:How to Have a Puerto Rican-Style Holiday Feast in Florida“Latino Orlando” Author Dr. Simone Delerme on the Rise of Florida's Hispanic Restaurants & MarketsFood Memories of Latin America

Today I'm joined by The Radicalist David Josef Volodzko, news editor and senior writer at The Foundation for Individual Rights and Expression. If you have the means, FIRE is a great place to donate your money to. (Don't let the fact that I used to work for them sully your view of the premiere free-speech organization in the world.) David and I talk about his list of The New Yorker's racist staff writers, whether a hunger for ass makes one Black, Raja Jackson, and the curse my children put on me. I'm trying to forget the awful Thalidomide metaphor I made during the episode. It's not working. So here's my definition of Latinx — a word which, according to the center-left think tank Third Way, Democrats should stop using. I'm going to strike Thalidomide from my vocabulary as well. Check out my book, That Joke Isn't Funny Anymore: On the Death and Rebirth of Comedy https://amzn.to/3VhFa1r     Watch my sketch comedy streaming on Red Coral Universe: https://redcoraluniverse.com/en/series/the-lou-perez-comedy-68501a2fd369683d0f2a2a88?loopData=true&ccId=675bc891f78f658f73eaa46d  Rock XX-XY Athletics. You can get 20% off your purchase with promo code LOU20. https://www.xx-xyathletics.com/?sca_ref=7113152.ifIMaKpCG3ZfUHH4  Attorneys on Retainer https://attorneysforfreedom.my.site.com/signupattorneysonretainerus/s/?promoCode=LU51ZEZ324  Support me at www.substack.com/@louperez     Join my newsletter www.TheLouPerez.com   Apple: https://podcasts.apple.com/.../the-lou-perez.../id1535032081   Spotify: https://open.spotify.com/show/2KAtC7eFS3NHWMZp2UgMVU   Amazon: https://music.amazon.com/.../2b7d4d.../the-lou-perez-podcast   YouTube: https://www.youtube.com/playlist?list=PLb5trMQQvT077-L1roE0iZyAgT4dD4EtJ   Lou Perez is a comedian, producer, and the author of THAT JOKE ISN'T FUNNY ANYMORE: ON THE DEATH AND REBIRTH OF COMEDY. You may have seen him on Gutfeld! , FOX News Primetime, One Nation with Brian Kilmeade, and Open to Debate (with Michael Ian Black). Lou was the Head Writer and Producer of the Webby Award-winning comedy channel We the Internet TV. During his tenure at WTI, Lou made the kind of comedy that gets you put on lists and your words in the Wall Street Journal: “How I Became a ‘Far-Right Radical.'” As a stand-up comedian, Lou has opened for Rob Schneider, Rich Vos, Jimmy Dore, Dave Smith, and toured the US and Canada with Scott Thompson. Lou has also produced live shows with Colin Quinn, the Icarus Festival, and the Rutherford Comedy Festival. For years, Lou performed at the Upright Citizens Brigade Theater (both in NYC and L.A.) in sketch shows with the Hammerkatz and his comedy duo, Greg and Lou. Greg and Lou is best known for its sketch "Wolverine's Claws Suck," which has over 20 million views on YouTube alone. In addition to producing sketch comedy like Comedy Is Murder, performing stand-up across the country, and writing for The Blaze's Align, Lou is on the advisory board of Heresy Press, a FAIR-in-the-arts fellow, and host of the live debate series The Wrong Take and The Lou Perez Podcast (which is part of the Lions of Liberty Podcast Network). Learn more about your ad choices. Visit megaphone.fm/adchoices

The Trump administration announced that it will withhold $5 billion in foreign aid that Congress had already allocated. The “pocket rescission” is Office of Management and Budget Director Russell Vought's latest move to give the executive branch control over America's spending. House Democrats call it an unlawful attack on Congress' power of the purse. The Trump administration has also imposed tariffs and selected U.S. attorneys without congressional approval. How can Congress take back its power? Will Democrats and Republicans work together to prevent a shutdown before federal funding runs out at the end of the month? The Johnson Amendment (1954) allowed the IRS to remove tax-exempt status from charitable organizations and churches if they endorsed political candidates. Although some outspoken faith leaders disregarded the rule and received no retribution from the IRS, the Trump administration has now created an official carve-out for churches to endorse candidates and keep their tax-exempt status. Proponents of the Johnson Amendment, like including the 1,000 nonprofits that signed a community letter supporting nonpartisanship, believe that the law prevented churches from becoming political agents manipulated by anonymous donors' tax-free gifts. Others, like the National Religious Broadcasters, say the Johnson Amendment infringed on their First Amendment rights. Will this new leeway degrade the role of churches as nonpartisan centers of community? Third Way, a left-wing think tank, released a memo urging Democrats to leave behind language they believe repels voters. The list includes words such as “privilege,” “systems of oppression,” “birthing person,” and “Latinx.”  The right has expressed disdain with “wokeness” and language policing. Progressives adopted these terms to be more inclusive and empathetic, but are they having the opposite effect?

Hey BA Fam! Mandi, Yanely, and Chris are back at the Brown table with real talk about life, business, and the news that’s shaping our money and our sanity. This week, Mandi kicks things off with a story about her busted laptop, a wild Apple Store experience, and how she stumbled onto a secret financing program for small business owners. From cracked screens to unexpected leases, we’re breaking down the ways solopreneurs can stretch their resources without drowning in debt. But that’s not all — we go from tech fixes to life updates: Yanely is thinking about their next big move (Miami? Barcelona? Van life?) Chris gets a crash course in babysitting two kids under four — and gains a whole new respect for parents. Mandi opens up about stress, sleep struggles, and why she’s finally considering a CPAP machine. Then, we shift gears and dig into the hard stuff happening in the world right now — including DC’s state of emergency, over-policing in Black and brown neighborhoods, and how authoritarian tactics abroad are starting to feel way too familiar here at home. It’s equal parts personal, political, and practical — the way we always do on Brown Ambition. Links + Resources Mentioned Apple’s hidden business leasing program Info on Dun & Bradstreet (DNB) numbers for small business credit • • Defectors by Paola Ramos (recommended reading on Latinx politics + authoritarianism)See omnystudio.com/listener for privacy information.