Podcasts about Lumbee

Elaine Heath is the abbess of Spring Forest, a new monastic community in Hillsborough, North Carolina. Spring Forest centers around communal prayer and meals, a vibrant farm, refugee support, and other ministries you can read about here. You can learn more about Elaine's work as an author and speaker on her website, or in articles like this one from the Center for Action and Contemplation.Many thanks to Elaine and her husband Randall for welcoming Ron and I and our audio producer, Colin, to the farm last June. Besides relishing the good company of our hosts, we enjoyed harvesting cabbage, feasting and praying with the Sunday evening group, walking through the woods, and petting some good-natured goats.Dr. Elaine HeathOn the farm.Someone had to help harvest the cabbage, so Ron and Colin and I pitched in.Elaine, husband Randall, and I in their lovely home.TRANSCRIPTElaine Heath If you are nurtured by traditional church—or let's say, conventional church—keep doing it, but also realize that for other people that's not nurturing. It feels dry and lifeless, and it's clear the Spirit is doing something new. So instead of insisting everybody stop doing the new thing, and everybody has to come and do the conventional thing, you can be conventional in your worship and bless and make space for others so that we have a plethora of experiments going on.Debra Rienstra Welcome to the Refugia Podcast. I'm your host, Professor Debra Rienstra. Refugia are habitats in nature where life endures in times of crisis. We're exploring the concept of refugia as a metaphor, discovering how people of faith can become people of refugia: nurturing life-giving spaces in the earth, in our human cultural systems, and in our spiritual communities, even in this time of severe disturbance. This season, we're paying special attention to churches and Christian communities who have figured out how to address the climate crisis together as an essential aspect of their discipleship.Today, I'm excited to introduce you to Dr. Elaine Heath. Elaine is founder and abbess of Spring Forest, a new monastic community centered on a 23-acre forest and farm property near Hillsboro, North Carolina. The farm supplies a CSA and supports food security for refugees and serves as the setting for outdoor programs for kids, cooking classes, potlucks, forest walks and more. But the Spring Forest community is a dispersed network of people who move in and out of the farm space in a variety of ways. They live on the farm for a time, they visit often to volunteer, or they simply join the community online for daily prayer. We got to visit the farm last spring, and I can tell you that Elaine's long experience with new monasticism, trauma-informed care, and contemplative practice make her an ideal curator of refugia space. The vibe on the farm is peaceful, orderly, and full of life. It's a place of holy experimentation in new ways to form Christian community and reconnect with the land. Let's get to it.Debra Rienstra Elaine, thank you for talking with me today. It's really great to be with you.Elaine Heath Yeah, I'm glad to be with you too.Debra Rienstra So you served in traditional parish ministry and in religious academia for many years, and then in 2018 you retired from that work to found Spring Forest. Why a farm and a new monastic community? What inspired and influenced this particular expression of faith?Elaine Heath I've always loved farms and forests. But actually, my dream to do this started about 25 years ago, and my husband and I bought a 23 acre property in North Central Ohio, right when I was right out of my PhD program and I got my first academic job at my alma mater, which is Ashland Theological Seminary. So I went there to direct the Doctor of Ministry program, and we bought this beautiful property. It had a little house that looked like the ranger station, and it had a stream and a big labyrinth cut in the field, and it had beautiful soil to grow, you know, for market gardening. And what we planned to do was gradually develop retreat ministries there. My husband was going to build some hermitages up in the woods, because I did a lot of spiritual direction with pastors who were burned out and traumatized, and we felt like that, you know, as I got older and phased out of academia, that would be something we could do together.So we were there for a couple years, and then I was recruited to go to Perkins School of Theology at Southern Methodist University. And we were very sad to leave our property behind, but we were clear that we were being called to Texas. So we bought a home in the city in a sort of mixed income, racially diverse neighborhood in Garland, and it was a big house with a nice yard, and soon after starting to teach evangelism—which, I kind of created my own path for how to teach evangelism, because I don't believe in selling Jesus or any of those kinds of colonizing things. So I was teaching about living a contemplative life and practicing social and environmental justice and being good news in the world, and being good neighbors to all our neighbors, and thinking of our neighbors as us and not them. And I had them reading Shane Claiborne and the people writing with the emerging church movement at the time, and pretty soon, I had students in my class coming to my office every week. It was a different student, but the same tears and the same kind of narrative: “Dr. Heath, I think I'm going to have to leave the church to answer my call. Tell me what I should do.” And it was because they were being called to do innovative, new monastic ministry, missional, new monastic kinds of things. But our denomination in particular didn't quite get it, even though early Methodism was very much like that.So I realized fairly quickly that this was God calling me through these students to focus my research and writing and my teaching in the area of emergence. Emergence theory, what's happening in the world. How do these currents of emergence intersect with what's happening politically and environmentally, and what's happening, you know, in the economy and with the church. So pretty soon, I don't know, it wasn't very long, I felt God was calling me to gather students and start some experiments outside, out in the city. And so I had a prayer partner, and we were praying for a house to come available, so that we could start a new monastic house. And she came to me one day and she said, “I saw the house coming. It'll be here soon.” And I said, “Okay.” I had no money for a house. You know, kind of a lowly professor, didn't make that much. And within two weeks, one of our neighbors came to me, who didn't really know me well at all, and said, “Hey, my mom has a rental property. It's been in our family for a long time, and we wondered if you might have some students that would like to live there. We won't even charge rent, just pay their utilities and not have drug parties or whatnot.” And I said, “No, that's unlikely,” you know. So I said, you know, I could throw the phone down and ran down to get in her car and go over to this house with her. And we were driving over, and she says, “You know, it's not the best neighborhood.” I said, “Perfect!” But we got there, and it was a really great little three bedroom house in a predominantly Latina neighborhood, and that was our first new monastic house. So I asked three of the students who'd been crying in my office, “Would you be willing to break your leases wherever you live and come and live here for a year?” And I can assign a spiritual director to work with you, and I can write a curriculum for an independent study on the theory and practice of new monasticism. And we can develop a Rule of Life based on our United Methodist membership vows. And they all immediately said yes, and so that's how we got started with our first house.Elaine Heath And then right around the same time, I started a missional house church that was quickly relocated into the neighborhood where most of the refugees are resettled in Dallas, because one of my students brought six Congolese men to our little house church worship, and that that was the beginning of realizing we were called to work with refugees.Debra Rienstra Oh, I see.Elaine Heath So that all got started around 2008. And by 2009, there was a student who came to Perkins who had been a commercial real estate banker on Wall Street. And he came to Perkins as a student. He was an older man. And we were going on my very first pilgrimage to Iona, Northumbria, and Lindisfarne, and Michael Hahn was with us too. He and I team-taught this class, so it was my first one. But it turned out that Larry Duggins, the student, had come to seminary because he really wanted to be equipped to help young adults who were feeling disillusioned with the church but wanted to be out in the world doing good work. And he started describing what he was called to, and I'm like, “Well, that's what I'm doing with these students.” So we joined forces and created a nonprofit called Missional Wisdom Foundation, and within three years, we had a network of eight new monastic communities across the metroplex. They were all anchored at local churches. Some of them were parsonages that weren't being used. And we wove into the expectations and sort of the lifestyle of those houses, urban agriculture.Debra Rienstra Oh, I was waiting for the farm to come back into it. Yeah, because I'm seeing these threads of experimentation and monasticism and place. We're sitting here today on your current farm land. So it's really interesting to hear all these threads being developed early on in an urban context.Elaine Heath Yes, it was quite something. These houses were all in different social contexts. There was one house, the Bonhoeffer house, that was in East Dallas, in a neighborhood that was not only mixed income and racially diverse, but also used to be where the mayor lived. And now there are people who are unhoused living there, and there are also people with nice houses living there. So it was a very interesting neighborhood. So that house, we learned quickly that you needed to take a year to get to know the neighborhood before you try to figure out how you're going to support whatever justice work needs to happen in the neighborhood. But that house got really close with the unhoused community and did a lot of good ministry with the guys and a few women. Then there was one for undocumented workers, the Romero House, and just different social contexts. But all of them had a backyard garden or, you know, some type of growing food kind of thing. And I used to take students to this farm that was an urban farm in DeSoto, which is just south of Dallas, where it was quite small, but these were former missionaries, the type that have crusades and show the Jesus film and everything in sort of poor countries. And then they had an awakening that happened, and they realized they were being called to help people in orphanages learn how to grow their own food in a sustainable way and raise the living standard for the whole village. So they had this little farm, and I would take students there every semester to experience the conversion of thought that this couple had over what mission is, and to experience the beauty and joy of tilapia that provide food for the lettuce, that provide for the bees, you know. So this closed system. So that also affected my imagination about what I really wanted to do in the future.And so gradually, the years—we were there for 11 years, and we lived in community the whole time that we were there. By the time we came here for me to work at Duke, we had a very clear picture of what we wanted to do here. And so we looked for the property back when we had to sell that first farm, when we were so sad about selling it, I had an experience in prayer where I sensed God was saying to me, “Don't give up on this dream. It's sacred, and it will happen in the future on a better piece of property, at a better time in your life for this.” And so when it was time to move here, I said to Randall, “This is the time. Let's look for that property.” So that's how we landed here.Friendly, very contented dairy goats, hanging out in the afternoon.Debra Rienstra Yeah. When talking about your students, you mentioned yesterday that you like to “ruin them for fake church.” So what do you mean by fake church, and how exactly do you ruin them for it?Elaine Heath Well, you know, church is really the people and not the building. You all know that. It's the people and we're called to be a very different kind of people who are a healing community, that neighbor well, that give ourselves away, that regard our neighbors—human and non human—as part of us, whether they think they're part of us or not. We have this sort of posture in life. And when I think of how Jesus formed the church, Jesus had this little ragtag group of friends, and they traveled around and did stuff and talked about it, and they got mad at each other and had power struggles and drama and, you know, and then Jesus would process the drama with them. And he would do these outrageous things, you know, breaking sort of cultural taboo to demonstrate: this is what love really looks like. And so we don't get to do much of any of that, sitting in a pew on Sunday morning, facing forward while the people up in the front do things. And so many churches—maybe you've never experienced this, but I certainly have. The pastor's sort of the proxy disciple while people kind of watch and make judgments and decide whether or not they want to keep listening to those sermons.Debra Rienstra Oh yes.Elaine Heath So when you experience Christian life in a community where it's both natural, it's just the way you live in the world, and it's also liturgically rich, and the life is a contemplative life, and it's also a life of deep missional engagement with the world— that other version of church, it's like oatmeal with no flavoring in it. It makes you, I mean, it's about the life together. It's how we live in this world. It's not about sitting somewhere for an hour once a week and staring forward.Debra Rienstra Right. Yeah, so I would, you know, of course, I would describe what you're describing as refugia, being the people of refugia. You know? Not that I'm—we'll come back to traditional worship and traditional forms of faith and religion. But it seems like what you're doing is living into something you say on your website that we are in the midst of a new reformation in the church, and I certainly sense that too. I think the evidence is all around us, and the research bears out that we've reached this inflection point, and it's a painful inflection point that a lot of people think of as decline, because living through it feels confusing and bewildering and dark and full of loss. So what is your sense of when we are, in this point in history, in particular, for those of us who've been part of church communities, where are we finding ourselves? Why is it so confusing?Elaine Heath I really believe we're in a dark night of the soul as the church in the West and perhaps places in the East too. I know we've exported a capitalist version of church all over the world, sadly. But I believe we're in a dark night of the soul, you know, classically understood, where it's spirit-breathed. It's not that the devil is doing something to us. It's spirit-breathed to detach us from our sort of corporate ego that thinks we get to show up and boss the world around and act like we own the joint.Debra Rienstra We call that church of empire.Elaine Heath Yeah. And so I think that's what's happening. And when, you know, if you study the literature, if you work in spiritual direction, and you're looking at what happens with the dark night of the soul. That's a real dark night, not a clinical depression or something like that, but an actual dark night. You have to go through it. You can't bypass it. You can't work your way out of it. You can't talk your way out of it. And what happens is you find yourself increasingly hungry for simplicity, for a simple but clear experience of God, because it's like God's disappeared. There's a deep loneliness, even a sort of cold hell, to being in a dark night of the soul. And so there's a restlessness, there's a longing for actual experience of God. There's a feeling of futility. Things that used to work don't work anymore. So you know the threefold path? The purgation, illumination and union is one way that we've learned to think about what happens. The purgation part is— we're there.Debra Rienstra We're being purgated.Elaine Heath We're being purgated, yeah. And at the same time that we're having these flashes of intuitive knowing, this sort of illumination is coming. “Oh, let's pay attention to the saints and mystics who lived through things like this. What gave them life? What helped them to keep showing up and being faithful?” And we're having moments of union too, when we feel like, “Oh, discipleship means I make sure that the trees are cared for and not just people. Oh, all living things are interconnected. Quantum physics is teaching us a spiritual truth we should have known already.” So the three parts of that contemplative path are happening simultaneously. But I think what feels most forward to a lot of people is the purgation piece where you're like, “Oh, things are just dropping away. Numbers are dropping. Things that used to work don't work. What's going to happen now?” Sort of a sense of chaos, confusion. Tohu va bohu, yeah.Debra Rienstra Yeah, do you want me to explain what that is?Elaine Heath Yeah, chaos and confusion. From the beginning of time.Debra Rienstra It's the realm out of which creation is formed. So the idea that the spirit is drawing us into this dark night is actually really reassuring. We are where we're supposed to be. And even though it feels confusing and painful, there are these moments of wisdom—that's so reassuring. In fact, one of the things you write: the new reformation is all about the emergence. So this emergence is happening of a generous, hospitable, equitable form of Christianity that heals the wounds of the world. What is your vision about what the church needs to release and hold and create right now?Elaine Heath We need to release everything that even slightly has a hint of empire, that we have thought of as what it means to be the church, because that completely reverts what church is supposed to be about. So giving up empire, we need to take up the great kenotic hymn of Philippians two and actually live it.Debra Rienstra The self emptying hymn.Elaine Heath The self emptying. And it's not—I know that that can be problematic when we're thinking of women or, you know, groups that have been forced to empty themselves in an exploited way. But that's not really what that's all about. It's about showing up to God, paying attention, seeing what God's invitation is, then cooperating with that and just releasing the outcome. That's what that's about, and really finding out, what am I in this world for? What are we in this world for? And being about that and not about something else.Debra Rienstra Yeah, it's hard to release the ways that we have done things. Well, you have a congregation, you have a pastor, you have a sanctuary, you have programs, you want the kids to come, you need tithes, all of those systems. And actually, what you're doing here at Spring Forest—let's talk about that. What you're doing here at Spring Forest doesn't have any of that. Sunday services. There's no church building. You have barn buildings, you have farm buildings. No Sunday school, no adult ed, no choirs, organs, praise bands, any of that stuff, right? Do you think of Spring Forest as a new model for church? Perhaps one among many?Elaine Heath It's one among many. We're definitely shaped by traditional monasticism. We're shaped by early Methodism. We're influenced by the Catholic Worker Movement, and definitely Bonhoeffer's work and a number of others: the Clarence Jordan and Koinonia farms. And so we're influenced by all of those. We do have music sometimes at Forest Feast, if we have someone that can lead it, and, you know, do a good job. But the backbone of our worship life is morning and evening prayer. And that is so wonderful. You were here last night for Forest Feast, and we use the same structure we use for morning and evening prayer, and we have a group of about six people who are writing the liturgies for us, who have been writing for a year and a half now.Debra Rienstra Who are those people?Elaine Heath Well, there's Steve Taylor is our lay leader, and his wife, Cheryl, and then there's Donna Patterson, who's—none of them were here last night. They all had to go somewhere. But some of them are lay people. Some of them are clergy.Debra Rienstra And they don't live here?Elaine Heath No, they live— well, some of the people that write live far away, and they're in our digital community. But, yeah, Steve and Cheryl live in Lumberton, which is, you know, almost two hours away. But they're beautiful. I mean, if you go online and look at some of the last month, look at the prayers and see the—they're just truly beautiful, and they reflect our spirituality of our community.Debra Rienstra Yeah. So the community, it seems to me, you have had people living on the farm itself, but your community, like the Iona community, is both located here on this land, but also dispersed. And so you have that interaction, that conversation between this residential life. So let's try to describe for listeners: there's the farm. You live here with your husband. You have interns from Duke. You have a farm. What do you call Larry?Elaine Heath He's our farm coach.Debra Rienstra Coach, yes, I love that. They have the farm coach who has the farming knowledge that you all sort of follow. You have chefs. They don't live here either, but they come in. So you have a lot of people coming in and out on this farm. And you do regenerative farming. You have programs for kids, you have refugee support, and you can talk about that, trauma informed rest for spiritual leaders. And then a number of other things. The farm produces vegetables and those go to a CSA, and also a lot of it is donated. Why this particular assembly of activities? How does it all fit together? And what are the theological principles beneath each of these endeavors?Elaine Heath The overarching principle is that the Holy Spirit gives gifts to every believer and to every person, let's just be honest. And the job of the pastor, the pastor teacher, is to fan those gifts into flame, to help them have the support they need to use their gifts and that the ministries should be shaped by the gifts of the people, which means you can't use a cookie cutter. And we have numerically a small community, but incredibly high capacity of people. So we have these gifts that they have, and then the ministries are emerging out of those gifts. And it might seem like, why do you have refugee support? And you know, just name anything else we're doing. How does this fit together? The organizing principle—okay, so you have the foundation. These are gifts given by the Spirit. Our ministries are emerging from our gifts. And the organizing sort of a cohesive piece is our rule of life that ties everything together. And so our rule of life is prayer, work, table, neighbor and rest. And that rule of life came about after we lived here for a year, when we first started Spring Forest with—there was another pastor that co-founded it with me, Francis Kinyua, who's from Kenya, and he was my student in Dallas, and did all those other things with me. So we invited him to come. We had to work with three different bishops to kind of make it work. But it worked, you know. Anyway, we just waited for a year to see. We had lots of work to do with getting the farm ready to go and Francis and I went to Church World Service right away to say, “Hey, we have a lot of experience supporting refugees, and we would like to do that here as well.” So we got started with that, but we waited a year and then just articulated, what are the practices that we do that are keeping us grounded here and keeping us right side up. And it was those things, so we named it.Debra Rienstra Okay, you were just doing it, and then you named those things.Elaine Heath Instead of creating sort of an aspirational rule and tried to live into it, we named what was actually working, what was actually grounding us and felt life giving.Debra Rienstra Hi, it's me, Debra. If you are enjoying this podcast episode, go ahead and subscribe on your preferred podcast platform. If you have a minute, leave a review. Good reviews help more listeners discover this podcast. To keep up with all the Refugia news, I invite you to subscribe to the Refugia newsletter on Substack. This is my fortnightly newsletter for people of faith who care about the climate crisis and want to go deeper. Every two weeks, I feature climate news, deeper dives, refugia sightings and much more. Join our community at refugianewsletter.substack.com. For even more goodies, including transcripts and show notes for this podcast, check out my website at debrarienstra.com. D-E-B-R-A-R-I-E-N-S-T-R-A dot com. Thanks so much for listening. We're glad you're part of this community. And now back to the interview.Debra Rienstra You do partner a lot with, you know, “regular church folk.” It's that sort of in-and-out permeable membrane. How do you think about the relationship of what you're doing here, with Spring Forest, with the work of sort of standard congregations, is there like a mutuality? How do you think about that?Elaine Heath It's just like traditional monasticism. You've got a community that have this rule of life they follow. People who are not living in the community can become Oblates to the rule of life and have a special relationship. And usually those people go to church somewhere else. Part of our ethic here is we want to resist competition between churches, so we don't meet on Sundays to do things like programmatically. We usually just rest on Sundays and watch a movie and eat popcorn, you know.Debra Rienstra That's a spiritual practice.Elaine Heath But also, so there's that sort of historic piece, and people from churches come here for retreats. Lead teams come for retreats. People come—pastors, we have a lot of pastors who come here for a retreat. But also we are a mission community, so we're very active with supporting refugees. We're very active with the food programs that we have, and that gives people from a church—lots of churches don't have things like that going on. They don't have the resources for it, or they haven't figured it out. But that way, we can partner with churches and people can come here and they can actually get their hands in the soil, and they can teach somebody to read, and they can see little children learning where food comes from. They can help the chef with her kitchen things, you know. So it's a wonderful way to provide spiritual formation and missional formation to congregations that don't have those resources. And we can do these things together.Debra Rienstra Yeah. And that's that's premised on this being a place, an embodied place, a refugia space that people can come to. Yeah. I think that's a wonderful model. Do you yourself ever feel a sense of loss for “the old ways?” And I'm just thinking of this because at the beginning of your book, God Unbound, which is about Galatians, you write about how Paul challenges the Galatians to let go of their tight grip on the past, and you write about how you, reading that, felt yourself like a little bit of a traditionalist, you know, sort of defending, “But what about the past? What about the old ways?” Which you have loved too, right? So, how would you counsel people who have loved traditional church despite everything, and really do feel this sense of loss and wonder anxiously about what's next?Elaine Heath Yeah, I feel empathy. You know, something was going on in the Middle East at the time. I can't remember exactly the situation. There's always something going on, but it had to do with people's culture being wiped out and being told that what they believed didn't count and wasn't right and everything. And I was feeling such grief for them, and then all of a sudden, you know, I'm in Galatians, and think, “Well, that's how those people felt.” And even myself, there are things in my own daily practice that are—they're precious to me. My way of praying in the morning, the facing into the forest, you know, and things like that, that are rituals for me. And thinking, you know, if somebody told me “that doesn't matter,” how hard that would be. So I think in the spiritual journey, we come to the place, if we keep maturing, where we realize, in Merton's words, that so often we think it's the finger pointing to the moon, we think the finger is the moon. And it's that way about rituals and all sorts of things that we do, and we get to a place where we realize that intellectually and even spiritually, in an emotional way. But you can't force people to get to that point. This is something that happens as we grow and mature as life goes by. So what I have said to many people is, “If you are nurtured by traditional church, or, let's say, conventional church,”—because which traditional church are we talking about? One, right here, middle class, white, are we talking about Brazil? —”So if that nurtures you, keep doing it. But also realize that for other people, that's not nurturing. It feels dry and lifeless, and it's clear the Spirit is doing something new.” So instead of insisting everybody stop doing the new thing, and everybody has to come and do the conventional thing, you can be conventional in your worship and bless and make space for others so that we have a plethora of experiments going on. Because we're in a time of great emergence, as Phyllis Tickle wrote, and we need lots of experiments.Debra Rienstra Yeah. I appreciated what you wrote about trial and error. It's a time of trial and error, and it's okay to try things and have them not work. And that fits the refugia model too, really, really well. I mean, refugia don't always work. They just sometimes fail. Let's talk about a couple of key metaphors that I've noticed in your writings and in the website for Spring Forest too. One is that metaphor of the mycelial network, so the underground fungus that connects the creatures, the beings, the plants, the trees of the forest. I think is a wonderful metaphor too, for the way that faith and climate people, people who are worried about the climate crisis, and also people of faith—it's a great metaphor for how they're finding each other and connecting and building this sort of cultural and spiritual soil where the seeds of the future can grow. How is that metaphor meaningful for you here at Spring Forest?Elaine Heath Well, it means a lot in terms of the first of all, the diversity of expressions of ministry that are even here on the property, but also, especially in our dispersed community, through following the rule of life together, which—we are a practice-based community, rather than a dogma-based community. So as people are practicing those practices where they live and work and play, then they are forming community in a very specific, contextual way where they are. I think of Steve and Cheryl again, the friends I mentioned earlier. He's our lay leader. They live in a, I think a working class neighborhood in Lumberton, which is the land of the Lumbee here in North Carolina. And they have developed a wonderful, just neighborhood ministry there with—and they've been able, through potluck dinners and front yard barbecues and remembering people's birthdays and things like this, they've developed this friendship network in the neighborhood with people that are on complete opposite sides, politically, racially, and this is in the South, where you've got all sorts of issues. And they've taken the sort of ethic of Spring Forest here, but it's caused a mushroom to bloom there that looks really different from here. They don't have a farm, they don't have a forest, they've got this neighborhood. But the neighboring, the praying, the tabling, resting, all of those things are part of how they live there. And so it's fruiting there. And it's the same in other places in the world where we have people that live there.Debra Rienstra It's a good example, too, of how eating together is sacramental, both here and in these other networks that are connected to you. The Garden of Eden and the vision of the New Earth in Revelation are both important to you, that that whole long scriptural arc begin in a garden, end in a garden city, and then the Tree of Life is also your symbol, your logo. So how would you situate our work today as people of faith in that long arc of history, from the garden to the Garden City, and how does the Tree of Life fit into that for you?Elaine Heath There's a way in which the whole story is happening simultaneously. Does that make sense?Debra Rienstra Yeah.Elaine Heath It's all happening beyond time, sort of simultaneously. So sometimes we're living in the garden and we've been deceived, and now we have to figure out what to do, and sometimes we're rebuilding the wall, and sometimes we're on our way to Bethlehem, and sometimes we're in the garden of the new creation. And we can see it, and we're living that truth even while there's still the wall being built. There's a simultaneity to it all. But for me, I think especially of the theology of Julian of Norwich. That's why we have her icon here. There's this vision of love making all things new, that God, Christ, the risen Christ, says in Revelation 21:5, “Behold, I make all things new.” All things, not just a handful of people who get the right doctrine, not just—no, all things: horses and amoeba and all things are being made new in mysterious ways that we can't completely know.Debra Rienstra And that's Colossians one and Romans eight as well.Elaine Heath It's this thread that comes through scripture, and we get to participate in that, even while we don't see all the things completely made new, we get to be part of that. And to me, that's what it means to follow Christ. That's what it means to be a disciple. And to be the love of God enfleshed in this world is to keep participating in the making of all things new. This is why healing has such a central role in my theological vision and my practice, is it's making all things new.Debra Rienstra Healing land, healing people, healing communities.Elaine Heath Yeah, yeah. Healing theology. Theology has been so damaged by patriarchy and philosophy and all sorts of things, you know, and racism.Debra Rienstra Colonization. Yeah, so that embodiment is important even theologically, because we're not aiming for some abstract doctrinal perfection. We're not aiming to become disembodied creatures. We're aiming for this embodied redemption. And so working on the farm, healing, you know, getting muddy, walking through forests, harvesting veg, and you're able to invite people into that embodiment. Little kids doing yoga, I think that's wonderful. You know, just finding this kind of rest in their own little bodies. Eating—one of the most embodied and kinship-with-creation things we do, right? Taking it inside ourselves. And that, I think, is condensed in ritual. So I know that you have been playfully experimenting with rituals. I was able to be a part of the Forest Feast last night with my husband Ron and our friend Colin. And it was this beautifully curated event where we shared table together and then went through this prayer sequence that you described, and it was beautifully participative. I noticed you do a blessing of the animals too on the farm. So good thing these are blessed chickens and blessed dairy goats, blessed dogs and cats. What other sort of liturgical shenanigans have you tried to help people live into this embodied faith practice?Elaine Heath We do so many things. It's so much fun. It's never boring. It's never boring. We have a ritual in the fall, in late November, where we tuck the farm in and put it to bed for the winter, and we have the children come, we get some compost. You know, we've cleared out the beds, and they're gonna rest now. And so the children put some compost in. And we have a liturgy that we use. We light candles, and we thank Mother Earth for the food, we thank God for the opportunities. And so this is one of the things that we do ritualistically. We also have a spring ritual. It's very Hebrew-Bible like, right? With these seasons and the crops and the things with the liturgical seasons, we also have done a bunch of things. My favorite one so far was for epiphany, and this was two years ago. And so I had the interns from Duke Divinity School do the bulk of the planning. I just gave them a little bit of guidance about the four-fold order of worship and just some things like that. So we had a journey through the forest. It started here. We went on the forest trail. Of course, it was dark outside, and they had gone ahead and set up fairy lights at certain places where we're going to stop. And one of the interns' fiance was a musician, so he had his guitar, and he had one of those things where you can play the harmonica and play the guitar at the same time, but he was our troubadour, and all of us were the Magi. So there's this troop of Magi, and we would stop at each station along the way, and there were prompt questions that we would take five minutes, and people could respond to these questions. There would be a scripture reading, and we respond to the question, we go to the next station. And it was so amazing. People shared from their lives in a very deep way. It surprised me how quickly they went deep. Well, it was dark, and there were these twinkle lights, and there was the troubadour. Then we finally got up to the Christ child, and we went into the goat barn. And honestly, I get chills every time I even remember this. But the students had set up in the goat barn—and the goats were in the barn. Okay, they were behind a little chain link thing so they didn't step on the icons and everything. But they had set up an altar at the base of the feeding trough with a big icon of Mary with the Christ Child, candles, and some other things there. There were different icons and some fairy lights. And we went in there, and we all crowded in and began to sing. We sang “This Little Light of Mine,” we sang some Christmas carols, and finished the story. And then we came back to the house and had some snacks and talked about what kind of wisdom was given to us since we were Magi. We were going to be people seeking wisdom and seeking—it was the most beautiful thing. And we've done lots of things like that. We see the land here is a primary text to learn from and to listen to and to observe, not as a metaphor, but as, it's actually a conversation partner. So we do things like that.Debra Rienstra That playfulness is so exciting to me, this sense of using our tradition, using our scriptures, using the skills that we've honed as people of faith over generations, singing together, praying together, but experimenting with those things in new contexts and new ways, in new forms of embodiment that are just faithful and yet playful. And so, as you say, people go deep because they're sort of jarred out of their habitual ways, and that can be such a great formational moment and bonding moment too, and it's very memorable. We remember that in ways—you know, you had such joy on your face as you're describing that. What would you say as you look back over the last, well, let's see, it's been almost eight years? Seven, eight years here at this location. What would you say has given you the most anguish and what has given you the most joy?Elaine Heath Oh, anguish. Which story should I tell?Debra Rienstra Yeah, I don't want to make it sound like it's all been beautiful and romantic and perfect.Elaine Heath Whenever you have community, you have drama. Well, you know, at your typical church, you're gonna have drama sometimes. But what we've found a few times, and it's pretty predictable. This happens in traditional monasteries too, which is why they have novitiate periods that are sometimes quite lengthy and sort of staggered, like you put your toe in the water. People of very high capacity who are deeply grounded spiritually and have a real vision for the gospel, are attracted to community life like this. People who are really hurt, who've had a lot of brokenness, especially from religious institutions or abusive situations, trauma that that is unresolved, that has a lot of unhealed wounds, are also attracted to places like this, often with a sort of utopian hope, because of, you know, life's deficits.Debra Rienstra And they feel that this is a place of healing, and they're right about that.Elaine Heath They're right about it. And so what actually happens is sometimes with the person, the second category of person, will come and join in and just be so full of gladness, because, “Oh, these, these are real people, like they're really doing things in the world. This is what I've longed for.” But then, as relationships form, and we're doing life together, and we all bump up against each other at times, the unhealed wounds fester. And the way I see it is, God's bringing them to a place where, if they'll just do their inner work now, now that it's clear what's the next step—if they'll take the next step, whether it's get some therapy, stay on your meds, get some support for your addiction recovery, whatever the things are—if you'll take the next step, then this is a very supportive community that can help you. It's a village that can be around you and you will heal here in the context of this village. But sometimes people are not willing or not able, or it's not time in their own sense of what they can do, and so then they'll leave. Sometimes when people leave, this happens in traditional churches, for whatever reason, this is a common sort of psychological reaction, they'll create some sort of chaotic drama to be the excuse for leaving, rather than have to face the fact that it was time for me to take the next step, and I was too scared. Because that takes a lot of self awareness, you know, to come to realizations about things like that. So I know from talking to people, from, you know, friends that are in traditional monasteries and convents that this is a common thing that happens there. So it happens here sometimes, and it's never easy. It's always painful and always challenging, you know, but with God's help, we get through it. And so that's the anguish, when those kinds of things happen. We've had a time or two where, over the last 20 years, really, where a person would come in, usually a young adult who's very idealistic, and they're like, “This isn't a new monastic community. You're not forcing people to pray three times a day!” You know, whatever the thing is that they have in their head that is supposed to be, because we're pretty gracious, you know.Debra Rienstra You don't get up at three in the morning.Elaine Heath Yeah, that's not us. We can't do that because, especially if you've got families with children and, you know, you've got to get up and go to work in the morning. So sometimes there will be somebody that figures they know more than everybody else in the room, and they want to take over and run the joint. You know, that's not going to happen. So then that sometimes creates some anguish. What about the joy? The joy is—and there's so much to give me joy. I really, really love seeing people come alive, like I really love seeing people who have, especially people who have been harmed by religion, because of their identity or because of anything, and they find deep spiritual friendship. They find how to connect, in Buechner's words, their deep passion with the world's great need, and start a new thing. And it gives them so much joy. And it's actually helping people. It's helping the world. And just sort of fanning that flame, that gives me a lot of joy. I have so much joy being in touch with the land and the animals. I just really experience them directly mediating God to me. I feel the divine life in them, and I feel, I guess I get a lot of dopamine hits when I'm out there harvesting and when I'm, you know, brushing the goats and talking to the chickens and whatnot.Debra Rienstra They are blessed chickens!Elaine Heath They are blessed chickens.Debra Rienstra What advice would you give to church people who, even though they love their church and their community, recognize that something needs to change, but they don't know where to start? What advice would you give?Elaine Heath To start in their own home, if at all possible, start in their own neighborhood. Start having neighbors over for dinner. Do not tell them we're going to have a Bible study now, because that's—it's not to have a Bible study. It's to form friendships with our neighbors. Start neighboring well. Figure out who lives on my street. Who lives across the street? Invite them for dinner. Have neighborhood potlucks. We did this in Texas, right after we moved there, I think they're still going. We'd have 50 people in our house sometimes. But just invite the neighbors for dinner. Have a potluck. Get to know them. Remember their birthdays, go to their kids' graduation. When you find out their mother died, go to the funeral. It's so simple. It's just such basic neighboring. That's where to start. It's not a church program. It's not making you stop going to church somewhere, to go to church over here. What you're actually doing is living church in your own neighborhood. Start doing that.Debra Rienstra Elaine, it's been such a pleasure to be here on the farm with you and to talk with you, get to know you a little bit. Thank you for what you do, and thank you for spending some time with me today.Elaine Heath It's been a joy. Thank you for the interview.Debra Rienstra Thanks for joining us for show notes and full transcripts, please visit debrarienstra.com and click on the Refugia Podcast tab. This season of the Refugia Podcast is produced with generous funding from the Calvin Institute of Christian Worship. Colin Hoogerwerf is our awesome audio producer. Thanks to Ron Rienstra for content consultation as well as technical and travel support. Till next time, be well. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit refugianewsletter.substack.com

Today on More Than Therapy, we have the profound pleasure of welcoming Leah Johnson, a transformational leader whose journey from a 25-year career in politics to a life devoted to creativity, healing, and joy is nothing short of inspiring. Leah is a best-selling author, internationally sought-after speaker, certified Intentional Creativity instructor, and retreat leader who helps people reconnect with their creative power and live intentionally aligned lives.After a long and demanding career in public service, Leah experienced profound burnout and depression, which became a catalyst for deep personal transformation. She courageously walked away from the identity and system that no longer served her and ventured into the world of art, spirituality, and self-advocacy. Through her books, workshops, and retreats — including her signature transformational journeys in Teotihuacan, Mexico — Leah guides others to shed limiting beliefs, cultivate authentic joy, and co-create lives filled with meaning and soul.Leah's work reminds us that joy is not a luxury but a lifeline. As she often says, “You are the artist of your life — and the canvas is ready.” Today, she shares her wisdom on how to quit what no longer serves you with intention, reclaim your creativity, and embrace a joyful, resilient path forward.------------Hosted by:Felipe K. Blue, LCAS, LAC, LCMHC, LPC, CCS, CCTP, CMNCS, C-DBTExecutive Director of More Than Therapy201 W Main StreetSuite 316Durham, NC 27701Office: 1-919-729-6300Cell: 1-919-679-2263www.morethantherapy.orghttps://amazon.com/author/mistertherapistGratitude: I live and work on the ancestral lands of Occaneechi, Shakori, Lumbee, Catawba and Cheraw Native American tribes.  I gratefully acknowledge the past and present Native Peoples on whose ancestral homelands I make my life.

Born in Athens, Greece as an Air Force brat, Teri M. Brown now calls the North Carolina coast home. In 2020, she and her husband, Bruce, rode a tandem bicycle across the United States from Astoria, Oregon to Washington DC, successfully raising money for Toys for Tots. Teri's debut novel, Sunflowers Beneath the Snow, is a historical fiction set in Ukraine, her second, An Enemy Like Me, is set in WWII, and her third, Daughters of Green Mountain Gap, is a generational story about Appalachian healers. Her short story, The Youngest Lighthouse Keeper, came out in the anthology Feisty Deeds: Historical Fictions of Daring Women. 10 Little Rules for a Double-Butted Adventure (Feb 2025), is an inspirational look at the life lessons she learned riding across the United States on a tandem bicycle. Her latest book, Little Lola and Her Big Dream, is a children's picture book helping children realize that it is okay to have big dreams even in the face of opposition. Learn more at www.terimbrown.com.Facebook.com/TeriMBrownAuthorTwitter.com/TeriMBrown1Instagram.com/TeriMBrown_AuthorLinkedIn.com/in/TeriMBrownGoodreads.com/terimbrownTiktok.com/@terimbrown_authorAmazon Author: https://www.amazon.com/author/terimbrownYoutube.com/@TeriMBrown_AuthorBookbub.com/profile/teri-m-brownHosted by Felipe K. Blue, LCAS, LAC, LCMHC, LPC, CCS, CCTP, CMNCS, C-DBTExecutive Director of More Than Therapy201 W Main StreetSuite 316Durham, NC 27701Office: 1-919-729-6300Cell: 1-919-679-2263www.morethantherapy.orghttps://amazon.com/author/mistertherapistGratitude: I live and work on the ancestral lands of Occaneechi, Shakori, Lumbee, Catawba and Cheraw Native American tribes.  I gratefully acknowledge the past and present Native Peoples on whose ancestral homelands I make my life.

Payments to tribes for federal contracts, BIA law enforcement, food distribution to schools, and health care access could all be affected by the federal government shutdown. It also has a significant effect on the 30,000 Native American federal employees and members of the military who may not be furloughed, but will not receive paychecks until the shutdown is over. This is the second government shutdown in the past decade; the previous one was the longest on record. We'll get the Native perspective on what's potentially in store as the shutdown progresses. GUESTS Aaron Payment (Sault Ste. Marie Tribe of Chippewa Indians), tribal councilman and former chairperson for the Sault Ste. Marie Tribe of Chippewa Indians A.C. Locklear (Lumbee), CEO of the National Indian Health Board Mike Stopp (Cherokee and Muscogee), president and CEO of SevenStar Holdings, LLC Sue Parton (Kiowa), President of the Federation of Indian Service Employees

The Gila River Indian Community in Arizona is considering a new law to banish tribal members convicted of violent crimes. A bill awaits a signature from the New York governor that aims to strengthen the Seneca Nation's ability to enforce tribal laws, which includes removing people convicted of drug trafficking and other crimes. Those are among efforts by tribes to formalize the traditional practice of banishment as tool to combat crime, but such efforts sometimes conflict with modern legal systems. In Alaska, the Native Village of Togiak faces a legal challenge after tribal members forced a man suspected of illicit alcohol sales onto an airplane to another city. We'll get insights from tribal leaders and Native legal experts on how banishment fits in with modern justice. GUESTS David E. Wilkins (Lumbee), professor at the University of Richmond Matthew Fletcher (Grand Traverse Band of Ottawa and Chippewa Indians), law professor at the University of Michigan Law School and author of the “Turtle Talk” blog J.C. Seneca (Seneca), president of the Seneca Nation Anecia Kritz (Yup'ik), president of Togiak Traditional Council Alex Cleghorn (Tangirnaq Native Village), chief operating officer for the Alaska Native Justice Center and Tangirnaq Native Village council member

President Donald Trump is going to defend his tariff policy before the U.S. Supreme Court. Lower federal courts recently ruled that President Trump does not have the authority to impose tariffs under the national emergency powers. A new Pew Research Center poll found that 61% of Americans disapprove of his tariff policies. Businesses like Sisseton-Wahpeton fabric designer Denise Hill are faced with having to raise prices to make up for rising costs on goods from other countries. We'll get a reading on the effect tariffs have had on Native-owned businesses so far. GUESTS State Sen. Susan Webber (Blackfeet/D-MT [Browning]) Larry Chavis (Lumbee), economist and business school professor Jeff St. Louis (Sault Ste. Marie Band of Chippewa Indians), CEO and founder of Native Purchasing Group Denise Hill (Sisseton Wahpeton Oyate), owner of Family Affair

Was Virginia Dare truly “lost,” or has an entire tribe been protecting her story for 400+ years? In this two-part deep dive, Charles Bosworth blends historical detective work, genetic data, and personal obsession to argue that the Roanoke colonists survived by joining the Croatoan/Lumbee community. Part 1 lays the groundwork; Part 2 reveals the science, sacred burial ground, and Boz's next steps. Subscribe to unlock the full investigation.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-bozcast--3039972/support.Visit bozcast.net to support this podcast and find your favorite platforms to follow and be social. 

The Congressional Budget Office estimates the spending bill just signed by President Donald Trump will increase the number of people without health insurance by 16 million over the next ten years. The $1.1 trillion cuts to Medicaid will also affect Native Americans who rely on it to pay for health care through the Indian Health Service and threatens rural hospitals with a high rate of Medicaid-dependent patients. The new spending plan also substantially reduces the number of people who will collect food assistance through the federal government. We'll get insights on what these numbers mean for Native Americans who disproportionately rely on these two federal government programs. We'll also find out about the significance of the new Indigenous head of Mexico's Supreme Court. GUESTS A.C. Locklear (Lumbee), CEO of National Indian Health Board Aaron Payment (Sault Ste. Marie Tribe of Chippewa Indians), tribal councilman and former chairperson for the Sault Ste. Marie Tribe of Chippewa Indians Kelli Case (Chickasaw), senior staff attorney for the Indigenous Food and Agriculture Initiative Gaspar Rivera-Salgado (Mixteco), director for the UCLA Center for Mexican Studies

"I went up to the car and snatched the car door open and told him get out. Well when he got out, he came out with a 357 magnum. And when he pulled the gun the buddies I had left me and I'm standing there by myself. And he placed the gun on my forehead, and he cocked it, and he said I will blow your brains out. Me - I didn't care... I didn't care."

Protests Of Freeloaders -this segment is about how the government let's Native tribes be dependent on them and how the Lumbee tribe thrives without government assistance or casinos because the own 12 banks and are capitalists.#Current_State_Of_The_Deepstate

U.S. Health and Human Services Secretary Robert Kennedy Jr. is overseeing an unprecedented cut of nearly a quarter of the department's staff, drawing widespread concerns about possible adverse affects for thousands of Native Americans who depend on those services. Everything from bill processing to testing and research to prevent lead contamination in children could be constricted. At the same time, Sec. Kennedy successfully reversed Elon Musk's termination of 900 Indian Health Service employees by the Department of Government Efficiency. Kennedy is also reaching out to tribes and maintaining contact through the department's Tribal Self Governance Advisory Committee. We'll look at the latest word on what some of the potential effects of the federal actions are on Native health and health care. GUESTS A.C. Locklear (Lumbee), CEO of the National Indian Health Board Kristen Bitsuie (Navajo), tribal health care outreach and education policy manager for the National Indian Health Board Kim Russell (Navajo), policy advisor for Sage Memorial Hospital

U.S. Health and Human Services Secretary Robert Kennedy Jr. is overseeing an unprecedented cut of nearly a quarter of the department's staff, drawing widespread concerns about possible adverse affects for thousands of Native Americans who depend on those services. Everything from bill processing to testing and research to prevent lead contamination in children could be constricted. At the same time, Sec. Kennedy successfully reversed Elon Musk's termination of 900 Indian Health Service employees by the Department of Government Efficiency. Kennedy is also reaching out to tribes and maintaining contact through the department's Tribal Self Governance Advisory Committee. We'll look at the latest word on what some of the potential effects of the federal actions are on Native health and health care. GUESTS A.C. Locklear (Lumbee), CEO of the National Indian Health Board Kristen Bitsuie (Navajo), tribal health care outreach and education policy manager for the National Indian Health Board Kim Russell (Navajo), policy advisor for Sage Memorial Hospital

It's Lumbee btw, I got mixed up. Join Dee and Aj on a romp through the swamps of North Carolina chasing after the elusive Catfish Man.

It's Lumbee btw, I got mixed up. Join Dee and Aj on a romp through the swamps of North Carolina chasing after the elusive Catfish Man.   Our Website The Store Insta Reddit Patreon

Vaccines for the coronavirus have reduced the scope and severity of COVID-19 infections, but for as many as a third of the people who contract COVID, symptoms of the disease persist and cause potentially disabling affects day after day. Long COVID affects as many as 23 million Americans. Symptoms include persistent headaches, fatigue, shortness of breath, and memory and concentration problems. In addition to the personal and medical burdens, several studies indicate the global financial drain from long COVID is anywhere from $1 trillion to $6 trillion. The Trump administration just announced it is closing the federal office that facilitates research and information-sharing among medical institutions on long COVID. GUESTS Rebecca Nagle (Cherokee), writer, advocate, host of the podcast This Land, and author of By the Fire We Carry Rita Bilagody (Navajo), activist and grandma Troy Montserrat-Gonzales (Lumbee and Chicana), mental health therapist and health care consultant Dr. Ivy Hurowitz, associate professor Division of Infectious Diseases at University of New Mexico Department of Internal Medicine Dr. Douglas Perkins, professor of Medicine and director of the Center for Global Health in the University of New Mexico Department of Internal Medicine

Ronny Bell, PhD, MS, is chair of the Division of Pharmaceutical Outcomes and Policy and the Fred Eshelman Distinguished Professor. His research focuses on health disparities in cancer as well as a concentration in chronic disease disparities with an emphasis on rural and underserved populations. As an enrolled member of the Lumbee tribe of eastern North Carolina, and Chair of the North Carolina American Indian Health Board, he is particularly interested in factors that contribute to health disparities in American Indian populations. Read more at https://pharmacy.unc.edu/directory/bellr/

The Lumbee Tribe of North Carolina got a major boost in its decades-long fight to become federally recognized. President Trump signed a memo directing the Interior Secretary to submit a plan for full federal recognition of the tribe. That status would unleash hundreds of millions of dollars in support for the 60,000 member Lumbee. Geoff Bennett discussed more with Lumbee chairman John Lowery. PBS News is supported by - https://www.pbs.org/newshour/about/funders

The Lumbee Tribe of North Carolina got a major boost in its decades-long fight to become federally recognized. President Trump signed a memo directing the Interior Secretary to submit a plan for full federal recognition of the tribe. That status would unleash hundreds of millions of dollars in support for the 60,000 member Lumbee. Geoff Bennett discussed more with Lumbee chairman John Lowery. PBS News is supported by - https://www.pbs.org/newshour/about/funders

Before taking office this week, President Donald Trump promised swift and decisive actions to get his agenda moving. In addition to major reforms for immigration and pardons for participants in the Jan. 6, 2021 riot at the Capitol, he also signaled policy directions that affect Native Americans. Among them are proposed cuts to Medicaid, changes that affect Native foster care, and reductions in protected lands. He also eliminated federal government diversity programs and took steps to reverse the decision to name North America's highest peak that refers to the traditional Koyukon Athabascan word. We'll take stock of some of Trump's immediate priorities. GUESTS Nagruk Harcharek (Iñupiaq), president of the Voices of the Iñupiat Evon Peter (Gwich'in and Koyukon), board member of the Gwich'in Council International and former chief of Arctic Village, Alaska Nazune Menka (Koyukon and Lumbee), assistant professor of law and faculty director at the center for Indian Law and Policy at Seattle University School of Law Juanita Cabrera Lopez (Maya Mam), executive director of the International Mayan League

In this deeply insightful episode, we are joined by Professor Robert A. Williams Jr. (Lumbee), a distinguished legal scholar and advocate for Indigenous rights, to explore the enduring significance of treaties, how they impact both Native and non-Natives, and why it is crucial we continue to talk about and teach our treaties to future generations.Professor Williams guides us through the profound ways treaties represent commitments under both local and international law, and ground us in the sacred responsibilities we hold to one another and the land. January 22nd is Treaty Day in Washington State so we want to take space to honor our ancestors for the protections they secured, safeguarding our rights to self-determination, and remind each other that the treaties they fought for continue to have great significance in Tribal sovereignty today.This conversation with Professor Williams is a powerful reminder that treaties are sacred and we are part of a generational commitment to being in good relation.++You can find more of Professor William Jr.'s work at https://law.arizona.edu/academics/programs/indigenous-peoples-law-policy++Additional resources to learn more about treaties: United Nations Declaration on the Rights of Indigenous Peoples | Division for Inclusive Social Development (DISD) News Articles: Understanding the importance of the Point Elliott Treaty - Salish CurrentNative Values Impacting Treaty Making | Teacher Resource - National Museum of the American IndianA Nation of Treaties - National Endowment for the Humanities  Nation to Nation: Treaties Between the United States and American Indian Nations | NMAI Magazine Since Time Immorial Curriculum Treaty Resources Media: Films about Treaty Day by Children of The Setting SunWhat If The U.S. Honored Its Native Treaties? Read the treaties: How to Find Treaties, National Indian Law LibraryRead the Treaty of Point Elliot, January 22, 1855++Credits:Editing and production by TSend us your thoughts!Support the showFollow us on Instagam @amrpodcast, or support our work on Patreon. Show notes are published on our website, Allmyrelationspodcast.com. Matika's book Project 562: Changing the Way We See Native America is available now! T'igwicid and Hyshqe for being on this journey with us.

The U.S. House of Representatives debates H.R.1101, the Lumbee Fairness Act, on December 17, 2024. The bill extends federal recognition to the Lumbee Tribe, headquartered in North Carolina. The Lumbees, who are recognized by the state government, claim descent from the historic Cheraw people. Following consideration of H.R.1101 under a suspension of the rules, a recorded vote was requested. The bill passed by a vote of 311 to 96, meeting the two-thirds majority required under House procedures. https://clerk.house.gov/evs/2024/roll511.xml The bill would still need to pass the U.S. Senate before it could be sent to President Joe Biden for his signature.

Tribally run business owners and individual Native American entrepreneurs are preparing for tariffs and other international trade shifts if Donald Trump delivers on his promise to enact tariffs on good from certain countries. Trump initiated a trade war during his first term that hampered tribes and business that trade directly with foreign countries or that readily use foreign products. We'll find out how Native companies with foreign ties are preparing. GUESTS Wayne Garnons-Williams (Plains Cree from Moosomin First Nation), chair of the International Inter-tribal Trade and Investment Organization Larry Chavis (Lumbee), economist and business school professor Tyler Tawahongva (Hopi), owner of Cloud 9 Recycling James Collard, director of planning and economic development for the Citizen Potawatomi Nation

As the Charlotte area grows, so does its cultural offerings. On this Piedmont Arts, we talk to representatives from two of the newer arts organizations in our area. The Cain Center for the Arts in Cornelius has a new exhibit called “Generations: Highlighting Indigenous Peoples, Cultures, and Artwork" which features creations by Catawba, Cherokee, Lumbee, and other artists. Cain Director of Visual Art & Education Simone El Bey gives us some background. We also hear from Matt Wetmore, artistic director and founder of Charlotte Chamber Choir, a semi-professional group now in its third year. Wetmore talks about their concert at St. Martin’s Episcopal Church in Charlotte.Learn more about “Generations: Highlighting Indigenous Peoples, Cultures, and Artwork"Learn more about the Charlotte Chamber Choir

As the Charlotte area grows, so does its cultural offerings. On this Piedmont Arts, we talk to representatives from two of the newer arts organizations in our area. The Cain Center for the Arts in Cornelius has a new exhibit called “Generations: Highlighting Indigenous Peoples, Cultures, and Artwork" which features creations by Catawba, Cherokee, Lumbee, and other artists. Cain Director of Visual Art & Education Simone El Bey gives us some background. We also hear from Matt Wetmore, artistic director and founder of Charlotte Chamber Choir, a semi-professional group now in its third year. Wetmore talks about their concert at St. Martin’s Episcopal Church in Charlotte. Learn more about “ Generations: Highlighting Indigenous Peoples, Cultures, and Artwork " Learn more about the Charlotte Chamber Choir

The Lumbee Nation counts 55,000 members, and although they are not federally recognized and have no tribal trust land, they have a strong cultural identity. The possibility of federal recognition is a factor in who members support in the presidential race. Across the state, the smaller, but federally recognized, Eastern Band of Cherokee Indians has political and economic muscle and opposes Lumbee recognition. We'll explore the dynamics of navigating the Native vote in a critical swing state. GUESTS John Cummings (Lumbee Tribe), chairman of the Robeson County Board of Commissioners Christopher Reed (enrolled member of the Eastern Band of Cherokee Indians), vice chair of the North Carolina District 11 Democratic Party Jesalyn Kaziah (Lumbee), executive director of the Triangle Native American Society

Title: Languaging in Hampton Roads Episode 10: The Ebb and Flow of Coastal Carolina Languages Hosts: Prue Salasky and Jill Winkowski Date: Oct. 31, 2024 Length: 34.15 min Publication Frequency: Fourth Friday (approx) of each month Co-hosts Prue Salasky and Jill Winkowski delve into the history and language of Hatteras and Ocracoke Islands, part of the Outer Banks, OBX, of North Carolina, our neighbors to the south and part of our geographical culture in Hampton Roads. They interview two experts on the region. Scott Dawson, whose family traces its roots back to the 1600s on Hatteras, has devoted countless hours to researching the language and culture of the Croatoan people and their early encounters with English settlers. An amateur archaeologist and historian, he has identified artifacts and produced word lists of the Carolina Algonquian spoken on Hatteras Island when the first English settlers arrived in the 16th century. (https://www.coastalcarolinaindians.com/category/research-databases/blair-a-rudes-indigenous-language-collection/). He credits the efforts of English scientist and polymath Thomas Harriot (Hariot) working with Croatoans Manteo and Wanchese for much of what's known today about the indigenous residents, their culture and language. We also learn more about Thomas Harriot and his scientific accomplishments, among the greatest of his generation. Dawson is a founder of the Croatoan Archaeological Society (http://www.cashatteras.com) and also opened a museum on Hatteras to tell a different version of the “lost colony” of Roanoke Island (https://www.lostcolonymuseum.com). . Linguistically, sociolinguist Prof. Walt Wolfram, William C. Friday Distinguished University Professor at N.C. State, places the dialects spoken on the Outer Banks islands as part of the Tidewater diaspora. For example, the brogue spoken on Ocracoke, he says, is closer to that of Tangier Island in the Chesapeake Bay than to that of nearby mainland communities. A scholar of language variation, Wolfram contrasts the vibrancy of the distinctive English dialect of the Lumbee in Robeson County with the rapidly declining use of Ocracoke's traditional dialect. He is also the director of the North Carolina Language and Life Project which documents dialects and speech variations. Listeners can find speech samples for the Lumbee, Ocracoke Islanders and many more by searching for The North Carolina Language and Life Project on YouTube. The changes in language use and dialect over 400 years in these coastal communities first tells the story of English settlement and its impact on indigenous communities. Then ongoing changes reveal shifting demographics and how geography intersects with language and identity.

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

Despite centuries of colonialism, Indigenous peoples still occupy parts of their ancestral homelands in what is now Eastern North Carolina--a patchwork quilt of forested swamps, sandy plains, and blackwater streams that spreads across the Coastal Plain between the Fall Line and the Atlantic Ocean. In these backwaters, Lumbees and other American Indians have adapted to a radically transformed world while maintaining vibrant cultures and powerful connections to land and water. This reality is paralleled in Indigenous communities worldwide as Indigenous people continue to assert their rights to self-determination by resisting legacies of colonialism and the continued transformation of their homelands through pollution, unsustainable development, and climate change.  In On the Swamp: Fighting for Indigenous Environmental Justice (UNC Press, 2024), environmental scientist Ryan Emanuel, a member of the Lumbee tribe, shares stories from North Carolina about Indigenous survival and resilience in the face of radical environmental changes. Addressing issues from the loss of wetlands to the arrival of gas pipelines, these stories connect the dots between historic patterns of Indigenous oppression and present-day efforts to promote environmental justice and Indigenous rights on the swamp. Emanuel's scientific insight and deeply personal connections to his home blend together in a book that is both a heartfelt and an analytical call to acknowledge and protect sacred places.

In this episode, we dive into the remarkable journey of Jon T. Locklear, CEO of Lumbee River Electric Member Cooperative, who turned around a struggling organization by fostering leadership cohesion and building trust. Discover the key practices he implemented to create a thriving workplace culture and develop emerging leaders with character and competence. Find full show notes here: https://bit.ly/405jontlocklear Share the love. If you enjoyed this episode, please rate it on Apple Podcasts and write a brief review. https://podcasts.apple.com/us/podcast/the-flourishing-culture-podcast/id1060724960?mt=2   By doing so, you will help spread our podcast to more listeners, and thereby help more Christian workplaces learn to build flourishing cultures. Follow our Host, Al Lopus, on X https://twitter.com/allopus  Follow our Host, Al Lopus, on LinkedIn https://www.linkedin.com/in/allopus/ Email our host at al@workplaces.org

In this special two-part edition of The Dose, we're bringing listeners along to an exhilarating gathering of health care's most innovative thinkers and changemakers — Aspen Ideas: Health. In part 2, host Joel Bervell talks to two people who are reshaping how we think about community health: Mary Oxendine, a Lumbee and Tuscarora woman and the former North Carolina Food Security Coordinator at Durham County; and Shameca Brown, a mental health provider and advocate for Black and brown people in Tulsa, Oklahoma, and former member of the Mental Health Association of Oklahoma's board of directors.

Even before colonial contact, tribal leaders faced life and death decisions, challenges to their authority, and the judgements of their constituency. They also developed a model of governance that informed America's burgeoning democracy. Two Native scholars take a look at the successes and stumbles of tribal leadership throughout history. Some of those provide a guide for today's Native and non-Native leaders. We'll hear from Dr. David E. Wilkins (Lumbee), professor at the University of Richmond and the author of Indigenous Governance, and Stephen Wall (citizen of the White Earth Nation), faculty emeritus in Indigenous Liberal Studies at the Institute of American Indian Arts and author of American Indian Tribal Governance: A Critical Perspective, about their research that is both a compelling history lesson, and a map for what leaders can become.

Environmental scientist, Lumbee tribe member and author Ryan Emmanuel talks about the fight for indigenous environmental justice, and the Nature Conservancy and National Geographic talk about their organizations' efforts to engage the next generation of environmentally conscious youth.

In recent weeks, the U.S. Supreme Court has hampered the federal government's ability to enforce environmental protections and set workplace safety rules, and allows cities to prosecute people without homes for sleeping outside. The rulings are a boon for some tribes and individual Native Americans and a problem for many others. We'll find out some of the places the court's apparent new direction helps or hurts the issues that Native Americans deem important. GUESTS Derrick Belgarde (Confederated Tribes of Siletz Indians and Chippewa Cree), executive director of the Chief Seattle Club Dr. Victoria Sutton (Lumbee), distinguished professor at Texas Tech University and visiting professor at Vermont Law and Graduate School

Basketball fans are glued to their teams' performance in the NBA conference finals, with at least two Native players still battling for the title. And the WNBA just started its season, welcoming Minnesota Lynx draft pick Alissa Pili (Iñupiaq and Samoan) onto the court. We'll hear from Pili, as well as University of Houston Coach Kelvin Sampson (Lumbee), who the AP just named Coach of the Year, along with some other perspectives on Native representation on the court. GUESTS Alissa Pili (Iñupiaq and Samoan), Minnesota Lynx player Kelvin Sampson (Lumbee), University of Houston coach Dominic Tiger-Cortes (citizen of the Muscogee Creek Nation), basketball trainer and founder and creative director of Hoop Medicine L.A. Williams (Diné), sportscaster and radio talent

On today's episode, meet Dr. Ronny Bell, the Fred Eshelman Professor and Chair of the Division of Pharmaceutical Outcomes and Policy at the Eshelman School of Pharmacy at UNC Chapel Hill. Dr. Bell received his undergraduate degree in Public Health Nutrition from the University of North Carolina at Chapel Hill School of Public Health and his Master's and Doctorate in Foods and Nutrition from the University of North Carolina at Greensboro. Dr. Bell completed a post-doctoral fellowship in Gerontology and completed a Master's in Epidemiology from the Wake Forest School of Medicine. From 1996 – 2016, Dr. Bell was a member of the faculty in the Department of Epidemiology at Wake Forest, and from 2006 – 2016, he served as Director of the Maya Angelou Center for Health Equity. From 2016 – 2020, Dr. Bell served as Chair of the Department of Public Health in the Brody School of Medicine at East Carolina University. Dr. Bell is an enrolled member of the Lumbee tribe of eastern North Carolina, and currently serves a Chair of the North Carolina American Indian Health Board. He also serves as co-lead the Southeastern American Indian Cancer Health Equity Partnership (SAICEP). Among his awards and honors, Dr. Bell was most recently appointed to U.S. Department of Health and Human Services Advisory Committee on Minority Health (2024).

Joanna John was born and raised in Durham, NC, which is the native and stolen land of the Lumbee, Skarukreh/Tuscarora, Cheraw, Occaneechi, and Shakori Nations. Her first spiritual home was at Watts Street Baptist Church where years before, her grandfather was the minister and had a statue of the Buddha sitting on his desk- she grew up with a belief in life's goodness and a knowing that she was held in grace. A transformative event at age nineteen left Joanna wrestling with life's big questions and feeling the sense of groundlessness that we all feel at one point or another. Most therapists did not know how to relate to her experience in a way that felt true or empowering to her. She did, however, find mindfulness during this time and it became a refuge. Joanna later received degrees in Elementary Education and Special Education from The University of North Carolina at Greensboro and taught in the NC public school system before having her first child. When she became a mother, Joanna experienced a resurgence of a familiar anxiety along with a strong pull to understand my inner world and connect with what she calls “God” in a much deeper way. She was fortunate enough to find a therapist who related to her experience with trust, respect, and reverence and it was then that she began to find her way. Joanna developed the skills to change her relationship to thoughts, to learn more about how nervous systems work, and to practice surrendering to a deeper knowing. Compelled to learn more and help others, Joanna completed The Mindfulness Meditation Teacher Certification Program in 2023, a two year professional training program for teaching awareness and compassion based practices with Tara Brach and Jack Kornfield. This program was in partnership with Sounds True and The University of California, Berkeley's Greater Good Science Center. In 2024, she will have completed an additional year of meditation teacher training for guiding individuals in embodied inquiry. Joanna is also committed to being trauma informed, anti-racist, and an ally to the LGBTQIA+ community. Joanna's primary role is homeschool parent and carving out space for mindfulness and contemplative practices as they are her life's passion. You can find Joanna in nature with her family, gardening, listening to music, enjoying vegan food, and devouring audiobooks and podcasts. Connect with Joanna:www.joannajohnmindfulness.com https://www.instagram.com/joannajohnmindfulness/Journal Prompt:Who are your "unspoken mentors"? Who are you an "unspoken mentor" to?Support the showThanks for listening.xo-JackieWant to calm your mind, have better focus, and relieve inflammation in your body using organic plant medicine? Reach out to me at madreandthemuse@gmail.com or order directly from this link -https://jackiedeconti.greencompassglobal.com/Interested in taking the next yoga teacher training or working with me as your Ayurveda Health Counselor? Check out the Madre & The Muse website.www.madreandthemuse.comdeep gratitude to Jared Sales + ALLIN. for the intro/outro musicwww.tinkmusik.com

James Jordan, the father of superstar basketballer Michael Jordan, was found murdered in August 1993. His new red Lexus SC400 was found stripped a few counties away. Larry Demery, a member of the Lumbee tribe, and Daniel Green, an African American, are charged with the murder. This week, Mountain Murders examines the case. There's more than meets the eye story filled with corruption, racism, and shoddy police work; leaves us asking if justice was actually served. You don't want to miss this strange tale of backwoods Southern justice. Intro Music by Joe Buck YourselfHosts Heather and Dylan Packerwww.patreon.com/mountainmurderspodcastWe're proud to be part of the Darkcast Network!

An aide to President Richard Nixon once paid Hank Adams a backhanded compliment, saying he could speak both Indian and “American”. As misguided as that praise is, it highlighted one of Adams' gifts that helped him steer the armed standoff at Wounded Knee to a peaceful conclusion. Adams is probably best known for his dedicated fight for Native fishing rights in the Pacific Northwest that culminated in the Boldt Decision. We'll remember the civil rights champion with some of the people who knew him best. GUESTS Dr. Suzan Shown Harjo (Cheyenne & Hodulgee Muscogee), president of the Morning Star Institute and recipient of the Presidential Medal of Freedom Dr. David Wilkins (Lumbee), E. Claiborne Robins Distinguished Professor in Leadership Studies at University of Richmond Mark Trahant (Shoshone-Bannock), editor-at-large for ICT Natalie Charley (Quinault and Assiniboine Sioux), Hank Adams's niece

This episode is the fourth installment in our Main Street NC series from the WUNC Politics Podcast.The Lumbee Tribe of North Carolina is based in the small town of Pembroke, and this corner of Robeson County has one of the highest concentrations of American Indians in the state. The Lumbee Tribe is also a considerable political force across Robeson – and it's had to fight hard throughout its history to gain that political power. In recent years, many Lumbees have helped shift Robeson County politically from a place with a reliable majority for the Democratic Party to a county that largely supports Republicans. To understand why, WUNC spoke with N.C. Rep. Jarrod Lowery, a Republican who is the state's only American Indian legislator. Lowery discusses how the push for Lumbee federal recognition in Congress and political parties' shifting presence in Robeson County played a part in the change.

There is a nationwide epidemic of missing and murdered indigenous women in the United States and Canada. Mountain Murders examines the cases of three murdered indigenous women in Lumberton, NC. Christina Bennett, Rhonda Jones, and Megan Oxendine were all found deceased within a few blocks of one another in 2017. However, Lumberton's missing and murdered women extend farther back in time with little information available. There are significant issues within law enforcement agencies as well as violent crime in the community, creating an unsafe atmosphere for these women. While some speculate a serial killer has been preying on native women, others suggest it is indicative of a more significant issue in Robeson County, which has been listed as having the most violent crime in the state of North Carolina.Intro Music by Joe Buck YourselfHosts Heather and Dylan Packerwww.patreon.com/mountainmurderspodcast

On today's episode, Jessica talks with Dr. Ryan Emanuel (Associate Professor of Hydrology in the Nicholas School of the Environment at Duke University; Lumbee Tribe of North Carolina) and Dr. Seth Grooms (Assistant Professor in the Department of Anthropology at Appalachian State University; Lumbee Tribe of North Carolina). Using highlights from their careers as examples, we talk about how to do community based work and educate the next generation of scholars in both the Environmental Sciences and Anthropology fields. We also talk about their hopes for these disciplines and what they have learned over the years.TranscriptsFor rough transcripts of this episode go to: https://www.archpodnet.com/heritagevoices/80Links Heritage Voices on the APN Dr. Ryan Emanuel's Nicolas School of the Environment Page:Ryan Emanuel Dr. Ryan Emanuel's Website:Ryan E. Emanuel, Ph.D. Preorder Ryan Emanuel's Book: On the Swamp: Fighting for Indigenous Environmental JusticeOn the Swamp: Fighting for Indigenous Environmental Justice a book by Ryan Emanuel Dr. Ryan Emanuel on the Tribal Research Specialist Podcast: https://www.listennotes.com/podcasts/tribal-research/30-this-one-time-at-the-vine-n72XlLsA1Wd/ Dr. Seth Grooms' Department of Anthropology at Appalachian State University Page:Dr. Seth B. Grooms Tribes, Treaties, and Constitutional Tribulations by Vine Deloria Jr. and David E. Wilkins:Tribes, Treaties, and Constitutional ... The CARE Principles for Indigenous Data Governance:The CARE Principles for Indigenous Data Governance Native Nations Institute Indigenous Data Sovereignty & Governance:Indigenous Data Sovereignty and Governance | Native Nations Institute A Life in Ruins Podcast Episode 139 An Oral History of Indigenous Archaeologies with Dr. Joe Watkins:An Oral History of Indigenous Archaeologies with Dr. Joe Watkins - Ruins 139 — HQ DownloadsContact Jessica@livingheritageanthropology.org @livingheritageA @LivingHeritageResearchCouncilAffiliates Motion - Tasking Motley Fool Save $110 off the full list price of Stock Advisor for your first year, go to https://zen.ai/apnfool and start your investing journey today! *$110 discount off of $199 per year list price. Membership will renew annually at the then current list price. Liquid I.V. Ready to shop better hydration, use my special link https://zen.ai/thearchaeologypodnetworkfeed to save 20% off anything you order.

At this point, most of us know the Thanksgiving story about the Pilgrims and the Indians happily indulging in a joint feast is a vast oversimplification of what actually happened. But how many of us still have an idea of Native people that's stuck in the past? "People didn't believe that I was Native because I was from North Carolina," Lumbee Indian Malinda Maynor Lowery says. "The only thing they learned about Indians in school, maybe, was that we were removed from the Southeast." In this first episode of Gravy, first shared almost 10 years ago today, meet a tribe of Indians who are very much still in the Southeast—and whose food reflects a distinct hybrid of Southern and Native history. The Lumbee's story is one that spans centuries, and includes new windows into periods you may think you know—like the Jim Crow era. Plus something you'll be eager to eat: the collard sandwich. If you want more after that, check out these oral histories of the Lumbee community, done by the SFA's Sara Wood. You might also want to read Malinda Maynor Lowery's book "Lumbee Indians in the Jim Crow South." And, if you're dying to make your own collard sandwich, you can find a recipe for that and much more in Gloria Barton Gates' "The Scuffletown Cookbook." Tina Antolini, Gravy's first producer, reported and produced this episode. Tina has worked in public radio for nearly 20 years. She was a senior producer for NPR's State of the Reunion, for which she won a Peabody and a national Edward R Murrow Award for her work.   Learn more about your ad choices. Visit megaphone.fm/adchoices

This show is made possible by you!  To become a sustaining member go to LauraFlanders.org/donateAs we commemorate the 15th anniversary of the 2008 financial crisis, we explore the urgent questions surrounding the extractive nature of capitalism and its impact on democracy and economic inequality. What are the consequences of “capital bias”, an economic and social system that prioritizes wealth and the wealthy at the expense of manufacturing, people and the planet? And in what ways is “wealth supremacy” as deadly as white male supremacy — and every other kind? In this episode, we sit down with Marjorie Kelly, author of the newly-released book “Wealth Supremacy: How the Extractive Economy and the Biased Rules of Capitalism Drive Today's Crises”, and Edgar Villanueva, a member of the Lumbee people and Founder of the Decolonizing Wealth Project. We urgently need a spiritual revolution — could Indigenous perspectives offer alternative ways of thinking about wealth and community? All that, plus an update from Laura on a special collaboration between the Laura Flanders Show and the Bioneers: Revolution from the Heart of Nature podcast.“. . . Big capital is out there right now buying water rights . . . Communities are saying no . . . Water needs to be declared a public trust. You have these two completely different worldviews, which show us we can have a financialized world or we can have a democratic world . . .” - Marjorie Kelly “. . . Capitalism was completely founded upon the enslavement of Black people in this country. That is the blueprint for our economy. I don't know how to take racism and harm out of that existing system without completely imagining a new system . . .” - Edgar VillanuevaGuests:Marjorie Kelly: Distinguished Senior Fellow, The Democracy Collaborative; Author, Wealth Supremacy: How the Extractive Economy and the Biased Rules of Capitalism Drive Today's CrisesEdgar Villanueva (Lumbee): Founder & Principal, Decolonizing Wealth Project Full Episode Notes are located HERE.  They include related episodes, articles, and more.Music In the Middle:   “Turn Me Around” by STR4TA featuring Theo Croker, from the ST4TASFEAR Remix Collection released on Brownswood Records  Listen & Learn More.  And additional music included- "In and Out" and "Steppin" by Podington Bear The Laura Flanders Show Crew:  Laura Flanders, Sabrina Artel, David Neuman, Nat Needham, Rory O'Conner, Janet Hernandez, Sarah Miller and Jeannie HopperFOLLOW The Laura Flanders ShowTwitter: twitter.com/thelfshow Facebook: facebook.com/theLFshow Instagram: instagram.com/thelfshow/YouTube:  youtube.com/@thelfshow ACCESSIBILITY - This episode is available with closed captioned by clicking here for our YouTube Channel

Tracy and Holly discuss resources for learning more about the Lumbee and the unique nature of North Carolina's outdoor historical dramas. Additionally, they discuss lead, cartoonist Roz Chast, and Midgley's death.See omnystudio.com/listener for privacy information.

The Lowry Gang fought back against Confederate authorities during the U.S. Civil War and during Reconstruction they came to be viewed as either Robin Hood-esque folk heroes or as dangerous murderers and thieves, depending on who you were asking. Research: Leland, Elizabeth. “Coming Home to the Land of the Lumbee.” Our State. 9/6/2017. https://www.ourstate.com/lumbee-american-indians/ Currie, Jefferson. “Henry Berry Lowry.” Tar Heel Junior Historian, Spring 2000. https://www.ncpedia.org/biography/lowry-henry “Proclamation of Outlawry for Henry Berry Lowry and his band of robbers.” https://www.ncpedia.org/printpdf/13809 North Carolina Museum of History. “Community Class Series: Henry Berry Lowrie, Lumbee Legend.” With Nancy Strickland Fields, Museum of the Southeast American Indian; Dr. Lawrence T. Locklear, University of North Carolina at Pembroke; and Dr. Malinda Maynor Lowery, Emory University. Via YouTube. Sep 23, 2021. https://www.youtube.com/watch?v=EUALvny7DZ4 Lowery, Malinda Maynor. “Lumbee Indians in the Jim Crow South: Race, Identity and the Making of a Nation.” University of North Carolina Press. 2010.  Oakley, Christopher Arris. “The Legend of Henry Berry Lowry: Strike at the Wind and the Lumbee Indians of North Carolina.” The Mississippi Quarterly , Vol. 60, No. 1, Special issue on American Indian Literatures and Cultures in the South (Winter 2006-07). Via JSTOR. https://www.jstor.org/stable/10.2307/26467042 Lumbee Tribe of North Carolina. “History and Culture.” 2017. https://www.lumbeetribe.com/history-and-culture. Lowery, Malinda Maynor. “The Lumbee Indians: An American Struggle.” University of North Carolina Press. 2018. Kays, Holly. “Cherokee chief testifies against Lumbee recognition.” Smoky Mountain News. 1/7/2020. https://smokymountainnews.com/archives/item/28263-cherokee-chief-testifies-against-lumbee-recognition# Townsend, George Alfred. “The Swamp outlaws, or, The North Carolina bandits : being a complete history of the modern Rob Roys and Robin Hoods.” New-York : Robert M. DeWitt. 1872. “TESTIMONY OF PRINCIPAL CHIEF RICHARD SNEED EASTERN BAND OF CHEROKEE INDIANS.” https://www.congress.gov/116/meeting/house/110282/witnesses/HHRG-116-II24-Wstate-SneedR-20191204.pdf Harper's Weekly. “The North Carolina Bandits.” March 30, 1872. McElroy, Jenny. “The Lowry War.” NCPedia. 3/1/2008.  https://www.ncpedia.org/history/cw-1900/lowry-war See omnystudio.com/listener for privacy information.