Podcasts about mestizos

paypal.me/LibroTobias ko-fi.com/asier24969 Esta semana en nuestra “Sección principal” toca programa de literatura y para la ocasión os hablaré del escritor nativo americano Stephen Graham Jones, autor de más de 25 novelas de las 1ue solo 4 están publicadas en español gracias a la editorial La Biblioteca de Carfax. E trata de “La noche de los maniquíes”, “Mestizos”, “El único indio bueno” y “Mi corazón es una motosierra”. Además, La Biblioteca de Carfax va a publicar en breve “No temas a la parca”, segunda parte de la trilogía de Indian Lake. Además en nuestra sección “El callejón oscuro” os traigo al asesino en serie indonesio Ahmad Suradji, un hechicero que se aprovechaba del respeto de su comunidad hacia sus supuestos poderes y que asesinó a 42 mujeres entre 1986 y 1997 para llevar a cabo rituales que supuestamente aumentaban su poder. Tiempos: Sección principal: del 00:02:21 al 02:03:42 Sección “El callejón oscuro”: del 02:03:43 al 02:47:58 Presentación, dirección, edición y montaje: Asier Menéndez Marín Diseño logo Podcast: albacanodesigns (Alba Cano) Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

UGT y Comisiones Obreras exigen a las administraciones y a los empresarios más medidas de seguridad y que se cumpla con la ley de prevención de riesgos laborales con motivo del día mundial de la seguridad y la salud en el trabajo que se celebra el próximo lunes. Más de mil estudiantes participan en la feria de formación profesional de Linares. Una oportunidad para que los más jóvenes conozcan las principales demandas del mercado laboral de la provincia. Esta tarde comienza en Úbeda el Festival Flamenco y Mestizos que reúne en esta ciudad a artistas muy importantes como Estrella Morente o Ángeles Toledano. Y empiezan esta tarde los actos centrales de la romería de la virgen de la Cabeza con la recepción de cofradías previo a la subida mañana al cerro. Y en la capital resuenan las notas del piano, las de la edición 66 del premio Jaén que comienza en poco más de una hora su primera fase eliminatoria en la que participan 49 pianistas de 15 nacionalidades. Escuchar audio

Varias mujeres que fueron arrancadas de sus familias cuando eran niñas por ser mestizas ganaron un caso legal contra el gobierno belga en diciembre de 2024. Se trata de un veredicto histórico.

Adventurer Phoebe Smith heads to the Central American nation of Belize, to see - in the wake of the rollback of Diversity, Equity, and Inclusion initiatives in the USA - how multiple cultures can live in harmony while still celebrating their own uniqueness. The country is found on Central America's north eastern coast,  bordered by Mexico, Guatemala and the Caribbean Sea.  It's one of only two destinations in Latin America where English is the official language. This is a country that is happy with its own cultural diversity - being home to more than six ethnic groups in a country around the size of Wales. So how does Belize manage to weave so many cultures into a harmonious tapestry - wander with Phoebe to find out...Also coming up:An interview with National Geographic explorer and conservationist Jamal Galves aka The Manatee ManTravel Hack: Know your Belizean ethnic groupsTop 10 wildlife found on land and in the sea around BelizeMeet Dayter Rodriguez - the first female maker of Garifuna drumsDiscover how to pack for a land and sea adventureLearn all about our Wander Woman of the Month - Gwendolyn Lizarraga aka Madam Liz - fighter for equal rights for women and the poorContact Wander Womanwww.Phoebe-Smith.com; @PhoebeRSmith

María Jesús Serrano, Protectora de Animales de Segovia, nos habla de un concurso de perros mestizos y de raza.

Vuelven los análisis de libros, así que es el turno del Príncipe Mestizo, o al menos como empieza. Vamos a ir comentando esta entrega de la saga en varios episodios, así que no te pierdas el comienzo. Sabemos realmente quién es el príncipe mestizo? A quien le dedicó Rowling esta novela? Los de Salamandra son papanatas? Reproducí este podcast y enterate enseguida.

The San Antonio Museum of Art's new exhibit “Traitor, Survivor, Icon: The Legacy of La Malinche,” examines the historical and cultural impact of Malinche — the Mexican figure who served as translator to Hernán Cortés during the conquest of Mesoamerica.

Emisión del programa "Entrecantos Radio" Correspondiente al viernes 21 de octubre de 2022 de "JB Jalisco Radio" del "Sistema Jalisciense de Radio y Televisión" Con el tema: "Mestizos" - Fran Espinosa Un recorrido por la nueva producción discográfica "Mestizos" del cantautor español Fran Espinosa. Transmitido en vivo simultáneamente por las siguientes frecuencias: 96.3 FM - Guadalajara, Jal 91.9 FM - Puerto Vallarta, Jal 107.1 FM - Ciudad Guzmán, Jal y en todo el mundo por www.jaliscoradio.com

Resident Historian Amiel "Cortz" Cortes debunks another popular belief that the KKK, a Philippine revolutionary secret society, was a peasant revolution. Instead, he emphasizes that it was mostly led by fellow Mestizos and other wealthy individuals; that most—if not all—"true peasants and indios" were minding their own businesses: fishing, farming, and gossiping. Although, the general populace already had the idea of a lingering independence fight as news about the Mexican War of Independence had earlier reached the Philippine shores. ABOUT THE EPISODE "The 1898 Philippine Revolution: Winning Battles of a Still Ongoing War" • CORTZ UNCUT: The 124th Philippine Independence Day Special • Season 3, Episode 33, Rated-PG13 • 69 Questions with #CORTZ Sponsored by Studio Historias, a production service for podcasts, radio, and other online shows. Go to https://about.studiohistorias.com to learn more. ABOUT THE GUEST AMIEL "Cortz" CORTES is a Cebu-based Historical Researcher & Consultant. He graduated with a degree in AB History at the University of San Carlos, Philippines in 2015, and worked as a Program Officer for Research at the Ramon Aboitiz Foundation where he contributed as a Principal Researcher, Indexer, Editorial Assistant, and Field Researcher for various local and regional events, exhibits, academic publications, and other projects. ABOUT THE HOST ALPHECCA PERPETUA is a KBP-accredited radio broadcaster who executively produces podcasts, radio, and other online shows. An undergraduate student for the Marine Biology program at the University of San Carlos in 2004, she shifted focus and specialization to radio presenting and audio production for both Contemporary-Hit and Rock Radio format treatments as well as live-events hosting starting late 2005. In 2008, she was among the chosen national top 80 participants for I-Witness's first docufest, an award-winning PH documentary TV show for GMA-7 News TV and GMA broadcast network. Today, she continues to develop and co-produce global TOP-100 podcast shows; including the seasonal Cebu-based show for Comedy Talk & Interviews, "Podcast Historias". ABOUT THE SHOW Podcast Historias with @alpheccaperpetua • Presented/Hosted by Alphecca Perpetua • Arranged, Mixed, and Mastered by Alphecca Perpetua • Produced by Alphecca Perpetua & Brent Kohnan • Distributed by Studio Historias • about.studiohistorias.com • Cebu, Philippines 6000 • All Rights Reserved © 2022 DISCLAIMER The assumptions, views, opinions, and insinuations made by the host and guests do not reflect those of the show, the management, and the companies affiliated. A few information in this podcast episode may contain errors or inaccuracies; we do not make warranty as to the correctness or reliability of the content. If you think you own the rights to any of the material used and wish for the material not be used, please contact Studio Historias via email at askstudiohistorias@gmail.com.

Fukuyama is simply the most sophisticated and nuanced political scientist in the field today. He’s currently at Stanford, but he’s also taught at Johns Hopkins and George Mason. The author of almost a dozen books, his most famous is The End of History and the Last Man, published shortly after the collapse of the Soviet Union. His new book is Liberalism and Its Discontents.You can listen to the episode right away in the audio player above, or click the dropdown menu to add the Dishcast to your podcast feed. For two clips of my convo with Fukuyama — explaining why we need to pay attention to “the men without chests,” and remembering when the political right championed open borders — head over to our YouTube page.Did you ever catch the episode last year with Glenn Greenwald criticizing Bolsonaro, woke journalism, and animal torture? We now have a full transcript available, if you’d rather read the conversation.Back to Fukuyama, the following meme captures much of the sentiment addressed in the episode:A fan of the Dishcast has been anticipating the episode:You announced a few weeks ago that you’d be interviewing Francis Fukuyama, so I decided to re-read The End of History. While I’m sure you’ve no need of assistance of any kind, I wanted to remind you of why some folks are struck by its prescience. Towards the end, he highlights the potential danger for liberal societies that have solved so many problems — there is no end to the amount of “problems” that a society can then invent:To find common purpose in the quiet days of peace is hard…. [When] there is no tyranny or oppression against which to struggle, experience suggests that if men cannot struggle on behalf of a just cause, because that struggle was victorious in an earlier generation, then they will struggle against the just cause. They will struggle for the sake of struggle. They will struggle, in other words, out of a certain kind of boredom. They cannot imagine living in a world without struggle. If the world they live in is a world characterized by peace and prosperity, then they will struggle against that peace and prosperity … and against democracy.He then refers to some French college-student protests in 1968 against Charles de Gaulle:… [they] had no rational reason to rebel. They were, for the most part, pampered offspring of one of the freest and most prosperous societies on earth. But it was precisely the absence of struggle and sacrifice in their middle-class lives that led them to take to the streets and confront the police … they had no particularly coherent vision of a better society.Like the old Cervantes metaphor — then and now, we see people inventing enemies and problems while they obliviously find themselves “tilting at windmills.”There is no greater example of this, to my mind, than the current LGBTQIA++ movement. Fukuyama and I discuss these people, also known as “the men without chests”:Related to that conversation is a reader email over my recent item, “The Rumblings of Rome”:I enjoyed your take on the faltering mos maiorum of our American republic, and I think you’re onto something important. These values and practices are what keep the system together in times of crisis, and their abandonment is a canary in the democratic coal mine. I know you’ve used the Weimar analogy before, and it is apt: Hitler may have issued the coup de grace to German democracy, but its demise was hastened by powerful elites who in the years beforehand eroded republican norms and removed safeguards to authoritarianism. Certainly the Roman example is also apt, as you convincingly argue here.But what troubles me is a point you make in the linked article in New York Magazine: “But a political system designed for a relatively small city had to make some serious adjustments as its territory and prosperity and population exploded.”  The system was ill-equipped for how Rome evolved over centuries from a city-state to a sprawling empire, and the lack of meaningful reform amplified popular frustrations and opened the door for opportunists like the Gracchus brothers to demagogue, generals like Marius and Sulla to assert political authority, and Senators — desperate to preserve the system — to embrace political violence and thus inadvertently hasten its demise. The system did not evolve enough to meet the challenges posed by expansion, and so people began to reject the system, sometimes for cynical and self-serving reasons, sometimes due to righteous anger born from real suffering, and sometimes in a misguided attempt to save the system from itself.Our America, of course, is vastly different from the Founders’ in any number of areas, and I have often wondered how well our system, even with the amendment process, can respond to the challenges of the 21st century. Especially given our partisan intransigence, our social media echo chambers, and our Super-PAC funded campaigns — things no one imagined in the 18th century — do we really have any chance of meaningful reform on healthcare, welfare, immigration, election integrity, etc.?  To put this another way, democracies work best, I think, when they combine change and continuity — keeping a foot in virtuous traditions while also adapting to new circumstances. If we can’t do the latter, what chance is there to also do the former? I mean, are we fucked?Thanks for your historical thinking on this issue — I try to tell my students that a working knowledge of history is essential to making sense of the modern world. The Sinister Symmetry Of CRT And GRT, CtdReaders continue the debate from this week’s main page over my comparisons of CRT to GRT. This next reader shares a brilliant video on the parallels between right-wing racists and woke racists:Your excellent piece reminded me of this very funny sketch:I recently read James Lindsay’s new book, Race Marxism. His analysis isn’t always watertight, and people have picked holes in the past, but his explanation on page 239 is that this conflict results from the Hegelian dialectical process at the heart of CRT (thesis/antithesis/synthesis):In a very real sense, all of this “alchemy” is meant to reinvigorate the master-slave dialectic in a contemporary cultural and legal context. Indeed, this feature of Critical Race Theory is why so many people rightly perceive that it is, for all its “anti racism” built on an undeniable engine of white supremacy that regards whites as superior, blacks as inferior, and this state being in immediate need of being abolished through critique and multiculturalism. In fact Critical Race Theory defines itself as the antithesis (and method for seeking synthesis) to the systemic “white supremacy” it believes fundamentally organises society …CRT’s version of anti-racism therefore isn’t about a liberal process of using democratic institutions to reduce racism gradually through passing laws and changing public opinion through education. It’s a deliberately confrontational process by which you challenge an idea (racism/white supremacy) with its opposite (antiracism/anti whiteness). We end up in constant racial conflict, as the Hegelians forever continue to restart the dialectic process after every failure they suffer.  This next reader, though, senses a false equivalence:You quoted a reader voicing one of the right’s standard new grievances, about alleged differences in media treatment between the Buffalo shooter and the recent NYC subway shooter. Instead of just nodding along, you should pause for a second and examine this critically, because it’s not an apples-to-apples comparison. The Buffalo shooter wrote a manifesto in which he apparently explained that he intended to target black people and why. And then he did so. The NYC subway shooter, in contrast, made some rambling videos expressing a mishmash of racist views, and then, in addition, he shot up a subway. Have you ever been on the subway? Did it strike you as a bastion of whiteness or white privilege? Is it where you would go to try to kill white people (or shoot them in the legs, as he apparently did, for whatever mentally disturbed reason)? Is there any evidence that he selected white people out of the crowd? His attack was just some kind of weirdly disordered thinking, or perhaps intended in a foggy sense as an attack on New York City, whose (black) mayor he had also criticized.I think that’s a fair distinction, especially the choice of target. Another reader claims a false equivalence of a very different sort:I found your latest column unpersuasive. While I like the aesthetic symmetry of “CRT and GRT” as a title, I am not at all convinced there exists an actual intellectual symmetry of the two things as distinct ideas. Yes, both depend on and promote a race-essentialist worldview, and both undermine our nation’s ideals and identity. But that is where their symmetry ends. On a political level, CRT not only claims far more power throughout all our elite institutions, but it also holds responsibility for far more violence and destruction. Which major institution has propagated anything close to GRT? One could make a case for Fox News through Tucker Carlson. I would disagree — as would your podcast guest Briahna Joy Gray, who is on the left. But even so, that is one institution that claims any kind of power in our society, compared to all the others captured by CRT. In terms of violence and destruction, see no further than the summer 2020 riots and the various other attacks motivated by anti-whiteness. Of course, none of this is to dismiss the vile atrocities committed by white supremacists. But I don’t understand why you find the need to draw a false equivalence between the two when one of these evils is clearly a fringe element of our society, with no real threat of spreading further beyond its current limits, while the other already has near-complete elite capture.Also, a minor but important point: you wrote that “Hispanics are originally from Europe.” This is false. The reason Hispanics/Latinos are considered an ethnicity and not a race in the U.S. context is that we are a complete mix of many races. There are Asian Peruvians, Black Cubans, Indigenous Mexicans, White Argentines, and a complete mix of all of the above and more, including mestizos, mulattos, et al. Of course, Hispanics/Latinos (which are not the same circles, by the way; most of Latin America is considered both, but Brazilians are Latinos and not Hispanics, and Spaniards are Hispanics but not Latinos) are united by a common Iberian history, which has resulted in common institutions, heritage, culture, religion, and pair of languages (Spanish and Portuguese). But given the deep, centuries-old mix of indigenous peoples and African slaves and Asian immigrants beyond just Europeans throughout Latin America, it’s just false to claim that “Hispanics are originally from Europe.”Along those lines, another adds:In 2019, Mexican-Americans comprised 61.5% of all Latino Americans, so by and large, when we discuss Hispanics, we are generally discussing Mexican immigrants. Weren’t there a lot of indigenous people in Mexico and Central America at the time of the Conquest? Didn’t most of them have children, so that those children are reflected in current demographic analyses of Mexico?The 1921 census shows Mestizos and indigenous groups as the majority — usually the vast majority — in literally every Mexican state. Numbers of self-reported “white” Mexicans have increased substantially since then (though no explanation is posited for the decline in Mestizo or indigenous populations), but self-identified “whites” still are a minority at 47% of the Mexican population, with 51.5% as either indigenous or “most likely Mestizos.” Frankly, it is likely not the white groups that are congregating at the border. Your explanation seems to assume that Mexico was unpopulated at the time of the Conquest, which is a gross misrepresentation. Thanks for these complications of too breezy a statement. Another reader gets philosophical:I enjoyed your piece this week on CRT/GRT. Also, on Friday I read David Brooks’ piece on conservatism/progressivism, and it made me think of John Keats’ bitter — and ultimately incorrect — epitaph for himself: “Here lies one whose name is writ in water.” That would fit most of those who have ever walked the earth, including most “public intellectuals,” to use your phrase. Humans come and go, and we know damned well that we are likely soon to be forgotten, unless we become a curiosity for ancestry researchers.It strikes me that this is a defense for conservative “philosophy.” We don’t live a life entirely within ourselves. We pay attention to what has gone before. Progressives see a long history of oppression, identify with it, and project it into the future. Conservatives are mindful of the past, in family, ethnicity and faith; even if some of it is wrapped in a flag of “patriotism.” Tradition is important to both sides, for better or for worse. We can’t escape it, so why not find ways to discuss it civilly? Which brings me back to Keats. His eying expression of humility was mistaken. Present-day feelings of certitude, on left or right, are badly in need of humility — and that, I believe, is a conservative thought.Me too.David French On Religious Liberty, CRT, Grace, CtdFrom a “gay, Christian, moderate conservative”:I thoroughly enjoyed your episode with David French, especially since I got to hear the two of you discuss Church of Christ theology at the beginning. I grew up in the Church of Christ denomination and went to a sister school (Abilene Christian University) of the one French attended (Lipscomb). The faith journey you both described is one very familiar to me. My boyfriend also grew up in the Church of Christ tradition and we still feel a certain affinity to it, although it’s obviously not a tradition that affirms same-sex relationships.I loved that the two of you were able to have such a gracious conversation about faith and politics. I enjoy reminders that one’s stance on gay marriage is hardly the litmus test for both conservatism and Christianity that it once was. There’s so much more common ground to explore, and Christianity and conservatism are big enough for differing views — even in the midst of this bizarre cultural climate we’re in.Here’s a snippet of my convo with David: Another listener makes a recommendation:In follow-up to your conversation with David French, could you possibly interview Tim Alberta? His new article in The Atlantic, “How Politics Poisoned the Evangelical Church,” is worth your attention.Indeed. Thanks for the tip. Lastly, a sermon for Sunday:I am an Episcopal priest in Atlanta (though hopefully one not quite as woke as Douglas Murray accuses us of being). If it’s not too bold, I wanted to send you the manuscript of my sermon from last Sunday. The sermon is from a small passage for Easter 6, Revelation 22.3-4: “Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads.”I started working on it, and then on Friday I heard the first part of your interview with David French. I think that interview found its way into my sermon, and I know that your ongoing conversations have affected my preaching in a positive way.The manuscript is pasted below, but I’ll close by saying again how grateful I am for your podcast, and I hope that you might consider occasionally having theologians onto your show.  I’ve loved hearing you talk about faith with Cornell West and David French, and I think it might be fascinating to have a systematic theological think through issues like CRT and gender.The sermon in full:“They’re out to get you.”  That’s what the world will tell you, over and over.  “They” — whoever they are — “really are out to get you.”Now, sometimes it’s true.  The world can be a dangerous place, after all.  But usually the message isn’t that they are after you, Jennifer, or you, Meredith, or Kevon, or Rafael, or whatever your name might be.And they’re not after you because of your character or your choices.  The message is that they are after you because of your team, because of your skin color, or where you were born, or your gender.  They’re after you because of what you represent.And again, sometimes it’s true.  Last weekend the threats were real on both sides of our country.Last weekend a young man consumed by evil drove 200 miles to Buffalo to open fire on innocent people.  But not just any innocent people.  He targeted a black neighborhood because he wanted to send a message of hate, a message of terror.  He wanted black people all across the country to believe that they had a target on their backs. And with our history of violence and terror, our black sisters and brothers heard his message.On the other side of the country another man used a gun to send the same message of hate to a different group of people.  In California the Irvine Taiwanese Presbyterian Church was enjoying a church picnic when a Chinese-born American citizen walked up and started shooting.The sheriff said the man was motivated by his hatred of Taiwan, and he sent his message of hate and terror to those innocent people.+++The messages don’t always come with bullets, and they aren’t always about race, and they also aren’t limited to one side of our national divide.When you listen with a careful ear to the issues that divide us, what gives them their power is the underlying threat that something of YOUR identity, something of YOUR autonomy, is about to be taken away.“They” are going to take something away from you because of who you are.+++I remember 20 years ago after the Twin Towers fell, the rhetoric on both sides of our political culture was that “they” hated our freedom, hated capitalism, hated democracy.  That “they” were coming for us.Two years later, our church was almost split apart by the debate over same-sex relationships.  For the progressive, the message was that “they” were coming for your right to love who you choose.  For the conservative the message was that “they” were coming to destroy the social values you had been taught were right and good.We hear those threats still today.  The uproar over cancel culture and over excesses in cultural trends doesn’t feel to some conservatives like an interesting social trend; it feels like a threat.  It feels like “they” are telling conservatives,  “We’re coming for you.”On the other side, progressives and especially progressive women heard an old threat earlier this month: “They’re coming to take away control of your bodies.”  When that Supreme Court draft was leaked, the message went forth - “They’re coming for you, they’re coming to take control of your bodies away from you.”In fact, they’re not just coming for your right to an abortion, they’re also coming to take away Obergefell and then Loving and then Brown v. Board of Education.+++So…I’ve been taking some big swings up here this morning, on things that are frankly outside of my area of expertise, and I haven’t said a word yet about God or Jesus or had any kind of gospel message.That’s about to change, but the reason I’m trying to bring up all the touchy stuff is because the call to follow isn’t just for other people and it isn’t just for when somebody cuts you off in traffic. Now let me repeat my disclaimer.  I’m not saying the threats are all imagined, or that they’re all equal.  Sometimes the threat is real.  BUT, in the face of those threats, in the face of the world’s desire to put you on notice that you NEED to be afraid, the question for us this morning is, “Should my being a follower of Jesus affect how I respond?”+++When I was first ordained Bishop Alexander told me to always keep my vows in the correct order. He meant that FIRST I was a baptized child of God, THEN I was Emily’s husband, and THEN I was a priest, and if I remembered the hierarchy of those vows my life would be properly ordered.I haven’t always gotten it right but when I’ve gotten a little unbalanced his advice has helped me get back where I need to be.And Bishop Neil’s advice helped me to see something even deeper:  we all move through the world with multiple identities and we have to keep them in their proper order.In my case I can think of myself as a man, even as a white man, as a Georgian, an American a Christian, a father, a husband, priest, neighbor, brother, and of course a really, really good singer/dancer.Almost all of those identities are important but for me to be who I aspire to be there needs to be a hierarchy to them.  I need to make sure all those identities are properly ordered.+++There’s a distinction in Christianity between being a Creature of God and a Child of God.All of us are Creatures of God.  All of us, every person who ever lived, are creatures of God.  Our first and most important identity is that we are created by a God who loves every single one of us and that, as Fr. Rhett said last Sunday, there’s not a thing you can do about it.And for those of us baptized into the body of Christ, those of us who believe in Jesus as the crucified and risen Lord we have a second and eternal identity - beloved Child of God.+++A properly ordered life embraces those two identities - beloved Creature of God and beloved Child of God - as more important than all the others we have.  And then downstream of those two come all the rest:  gender, sex, family, values, race, creed, and on and on.So am I white?  Am I black?  Am I Taiwanese or Woman or Man or Husband or parent or Democrat or Republican or even American? Yes, I am all of those things and more, but my first identity, the very core of who I am, is always beloved Creature of God, and my eternal hope is not in escaping the threats or defeating my enemies but in holding on to my identity as a Child of God, as a member of the Body of Christ.+++The world will try to disorder your identities.  The world will whisper and then shout fear & danger & division, will try to make your threatened identity the center of who you are.When evil drives to Buffalo, fear will tell you that your first identity is the color of your skin, and that it always will be.When evil drives to a church picnic, fear tells you that your primary identity, your fundamental self is as a pawn in a great ethnic & political strife.When cultural values change, when marriage is redefined, or social programs try to right historic wrongs, or when human laws try to legislate that which cannot be legislated but must be legislated, when they try to balance the rights of the mother and the rights of the unborn, fear will tell you that your core identity is not beloved Creature of God or beloved Child of God, but is your demographic or political or racial or gender identity, and that your response has to come from that threatened self.But Jesus tells us something different.  Jesus tells us to love our enemies.Jesus tells us we are all beloved creatures of God, the just and unjust alike, AND that those baptized into his death and resurrection have an ETERNAL identity greater than anything else about us, an ETERNAL hope that will live  beyond any other understanding of self.+++Our response to Jesus’ message is to understand who we really are and order our identities so that we do not respond to threats as the world does.Our call is to respond as beloved, as BELOVED children of God who share a common humanity and a common creator, and as people whose hope is not in temporary victories but in eternal life.+++It’s not easy.Hate invites you to respond with hate.  Fear invites you to respond with fear.Change makes you want to dig in your heels and hunker down and defend YOUR turf, YOUR way of life, with all that you’ve got.No wonder Jesus said we must give up our lives to follow him.+++In the Revelation to John, Jesus showed John a vision of the heavenly city.  In that city the Children of God had the name of Jesus written on each of their foreheads.Using our language of baptism, they were sealed by the Holy Spirit and marked as Christ’s own forever.WE are those Children of God.  Our true identity is not in any of our human distinctions but in the name of Jesus written across our faces.Our task is to understand that truth and to live it, to treat one another with that common heritage as Creatures of God even when we feel threatened by one another, and to teach our children that no matter what the world whispers to them about who they are, their truest, deepest, most fundamental self will always be … Beloved of God. Get full access to The Weekly Dish at andrewsullivan.substack.com/subscribe

Cookesville, U.S.A. is a fictional western town whose story, location and peoples have been ripped from the pages of history. From Santa Fé, New Mexico to the goldfields of California in 1850, to the settling of Cookesville in California's Central Valley, its colorful characters bring to life the true drama of westward expansion.   Cookesville introduces readers to many historic characters, weaving together fictional story lines with dramatic history. For instance, in the crossroads which was Santa Fé of 1846, Burns highlights the life and saloon of the historic character, Doña Gertrudis Barcelό, or "La Tules," as the people of Santa Fé called her. Here, the flavors of the Old West and Spanish cultures combine to take readers on a whirlwind adventure and romance, the backdrop of which is the Mexican-American War, 1846-48.   Moving on from Santa Fé, newly-wed Frank Cooke experienced the early days of the Gold Rush in California, in the chapter which explains, "How the White Man Took the Land...Again!" Working his claim, Cooke becomes a very wealthy man, who nevertheless experiences the dangers of vigilante law. He and his entourage of Native Americans, Mestizos and Chinese eventually retrace his original route back to the southern San Andreas valley. There, he and his family settle by a river they humbly name the Cooke River, creating the town of Cookesville.   This California central valley city embodies the struggles that ran strong as the state of California came to life in 1850, bypassing the process of organizing as a territory and racing to become a free-soil state. Encompassing lands which paralleled both the previously delineated North and South during the antebellum period, it became an instant combination of numerous races, mixed faces and outlooks. The passions which typify the goals of each ethnicity can be witnessed in its early development. Paradoxically, the spirits of the Old South and the Antebellum North compete on this western soil.   The result of these equal but opposite visions would lead to violent confrontations. Readers learn the backstory of the peoples who originally settled Cookesville, following their offspring and their relations into the 20th and 21st centuries, along with the influence of new in-migrating peoples. Their red-hot relations and stories are compelling, exciting, exotic and sensual; and though they are fictional, they are solidly based upon real characters. You won't want to miss a single epoch or individual story line. Cookesville exemplifies not only how the West was won, but how the spirit of survivalism was essential in uniting cultures-on a local and national level.   In "Cookesville, USA", Sarah Burns has done what all great historians do -- show us that the past is alive and well and living right here in the present. In fact, the wonderful/terrible truth about Cookesville, California (which is Ms. Burns's pen name for a real life city located about 100 miles north of Los Angeles) is that not much has changed since its founding back in the nineteenth century. In exquisite and moving detail, Ms. Burns teaches us exactly what put the "wild" into the Wild West -- lots of sex, money, compassion, brutality and a powerful heartfelt belief that the American Dream could be made real. "Cookesville, USA" is a beautifully grand story. Although California of 1851 might feel like a John Ford movie while Cookesville of 1961 reads more like Raymond Chandler, altogether it defines an identity that is uniquely American -- that we are a land of both scoundrels and heroes and we're not entirely sure which ones deserve our deepest affections. Peter S. Freedman: artist/writer Read less

Hey People here to try to warm up with this Winters Latest Podcast on Deck! Talking about A Innocent Driver who formerly worked for Amazon, and who Didn't Mean no harm. Than in my next podcast I talk about what is all us Brown Hispanic Latinos Mestizos Peeps didn't see coming in for these last 6-5 years in Georgia of all place. Thanks For Listening Podcast Peeps! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/rosysays/message Support this podcast: https://anchor.fm/rosysays/support

This is the second of three readings from Uncle Vic's Manuscript.  Great Uncle Vic talks about Oliver's trip up Mount San Jeronimo with his Indian family as well as their efforts to build and develop a rubber plantation along the Coatzacoalcos River in 1905, when President Porfirio Diaz was trying to develop Mexico using neoliberal principles.  I make comments about a principle of cultural anthropology known as sympathetic magic in reference to great grandmother Jennie's aversion to eating snake and tiger.  I also talk about why goats milk tastes goaty--as Great Uncle Reuben would not put it in his mouth.  And finally, I comment about the mutual hostility between   Indios and Mestizos and how that hostility has impacted the history of Mexico.At the end of the podcast, I mention that we, that is Project Hope and Fairness, are close to establishing a chocolate production and shipping facility near LaGuépie, a charming medieval village on the Aveyron River, about 20 minutes from my house.

Para este episodio especial del 12 de octubre invitamos a Andrea, que es profesora de historia y con ella conversamos alrededor de la herida colonial y las reivindicaciones que surgen para integrar a los pueblos originarios. Exploramos el origen de la herida, los peligros de hacerlo desde el revanchismo y si hay alternativas que unan nuestra herencia hispana e indígena, para no fragmentarnos más. Síguenos en Instagram y facebook como @somos.buscaminas

Un líder nativo canadiense reclamó al papa Francisco que viaje a ese país de Norteamérica y presente en persona disculpas en nombre de la Iglesia, por su rol en la muerte de miles de indígenas. En las últimas semanas, revelaciones históricas dispararon el descontento con la institución católica que desembocaron incluso en el incendio de ocho iglesias. La Iglesia tuvo 139 internados para niños indígenas en Canadá entre la década de 1880 y la de 1990. Unos 150.000 niños fueron obligados a vivir allí en un intento por asimilarlos a la cultura dominante. Eso ya podría ser considerado grave, pero desde mayo último se han descubierto unos mil cuerpos de niños enterrados en tumbas sin marcar en al menos dos antiguos internados. David Chartrand, vicepresidente y portavoz del Consejo Nacional de Mestizos, dijo este fin de semana que debe ser el propio Francisco quien pida perdón en nombre de la Iglesia, y que debe hacerlo en suelo canadiense: “Queremos que él pueda sentir el dolor que habita en nosotros”, dijo Chartrand. El primer ministro Justin Trudeau ya había reclama do algo similar al líder de la Iglesia. Vamos a darle una mirada a este hecho en diálogo con una ciudadana canadiense, profesora de Historia en la Universidad de Carleton, la doctora Sonya Lipsett-Rivera.

Ley porteña Nº 4078, sancionada hace diez años. http://www2.cedom.gob.ar/es/legislacion/normas/leyes/ley4078.html Rige a partir del lunes 14 de junio: Los canes de 17 razas -y sus mestizajes- (pit bull terrier, staffordshire bull terrier, american staffordshire terrier, dogo argentino, fila brasileño, tosa inu, akita inu, doberman, rottwiller, bullmastiff, dogo de burdeos, bull terrier, gran perro japonés, mastin napolitano, presa canario, ovejero alemán, cane corso) deberán tener una chapa identificadora con el nombre del dueño y el número de inscripción, bozal, correa corta y la vacuna antirrábica al día. Mestizos no? Asimismo, tienen tal consideración los cruces entre las razas mencionadas o con otras razas obteniendo una tipología similar, a saber: más de 20 kilogramos de peso, perímetro torácico entre 60 y 80 centímetros, cabeza voluminosa y cuello corto, fuerte musculatura, mandíbula grande y boca profunda y resistencia y carácter marcado. Como lo van a HACER? Creando el Registro de Propietarios de Perros Potencialmente Peligrosos de la Ciudad Autónoma de Buenos Aires, el cual deberá llevar un registro de los propietarios de perros de las razas y características detalladas en el artículo 3º de la presente ley y otorgar los permisos de tenencia de los mismos a los solicitantes. "A todos los inscritos le vamos a ofrecer un curso de capacitación de tenencia responsable" remarcó la coordinadora y afirmó que "una persona con conocimiento para criar a su mascota hará que su perro tenga un temperamento mejor". La inscripción se debe tramitar vía web mediante el Sistema Tramitación a Distancia (TAD) gestionado por el Gobierno de la Ciudad de Buenos Aires. Tienen 3 meses para realizar la inscripción de sus respetivos perros, en caso contrario corren multas desde 20mil pesos hasta los 78 mil en una primera instancia, de repetirse el caso se van a duplicar las multas. Una ley similar salió en España tiempo atrás con parecidas coincidencias en sus leyes pero de escasos artículos: https://www.youtube.com/watch?v=OvhjtDrtH70 Para más información: https://www.telam.com.ar/notas/202106/557705-anunciaron-cuales-son-los-nuevos-requisitos-para-el-registro-de-perros-peligrosos-en-caba.html --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

¿Cómo saber si mi perro es mestizo? El Veterinario Raúl Ortiz nos explica sobre las característica de los perros criollos, porqué se les llaman así, y la importancia de la adopción de estas razas, en el marco del día del perro sin raza.

In Folge #4 sprechen wir über die vielleicht wichtigste Frau der Geschichte Mexikos. Sie gilt einerseits als Urmutter der Mestizos, andererseits wurde sie zum Inbegriff des Verrats am eigenen indigenen Volk. Ohne ihre Hilfe wäre der Untergang der Mexi'ca und Tenonchtitlán durch den Conquistador Hernàn Cortez wohl nicht möglich gewesen. Wir stellen vor: „LA MALINCHE“ Weiters unterhalten wir uns über das Gendern, das generische Maskulinum, und den Unterschied zwischen Geschlecht und Geschlechtlichkeit. :::SHOWNOTES::: - „La historia verdadera de la conquista de la Nueva España“ Bernal Díaz de Castillo (1586) - Terra X Dokumentation „Söhne der Sonne“ - YouTube: Traitor or Victim? Who was La Malinche? (InternetMexican) - YouTube: How Interpreters Helped Topple The Aztec Empire (NativLang) - Wikipedia: Azteken - Wikipedia: La Malinche - SRF Zeitblende Podcast: Als die Azteken die Spanier besiegten - Podcast Deviant Women: La Malinche - hpd.de „Sprache beeinflusst unser Denken“ - Gerd Brantenberg: Die Töchter Egalias. :::MUSIK::: Cosimo Fogg - Jazzaddicts Feel My Sax - DJ Quads

En el programa de hoy, 'Flamenco en Radio Jódar SER', Tomás García, ha incorporado cantes de Sergio 'El Duende' (Que pena más grande tengo), Pepe 'El Boleco' (Tientos tangos en el Festivla Flamencos y Mestizos 2.012), Naty Calvente (Colombianas), José Costales (Soleá) y Teresa Hernández (Tarantos en el Concurso Zamara Music). En la seción de Juan Pinilla esta ha hablado de Manuel Torre, del que han rescatado un cante por bulerías 'No se por que'.

Lo nuevo de Israel Fernández y Diego del Morao en el comienzo. Comentamos la programación del festival Flamencos y Mestizos de Úbeda y después con Isamay Benavente damos la bienvenida al Festival de Jerez que comienza esta semana. Escuchar audio

With social injustices and scandals breaking out left, right and centre, amidst a pandemic, climate change and an unpredictable future, many are finding hope in faith. Not the ordinary, business-as-usual faith, but one that challenges systems and champions with weak over the strong, the poor over the rich. Join us for a deep dive: Liberation Theology & Social Justice: Conversation with Damon Garcia (Multi-Hazards Podcast S02 E14). On Apple Podcasts, Google Podcasts, Spotify, etc. With Study Guide, click on the top left: https://multi-hazards.libsyn.com/liberation-theology-social-justice-conversation-with-damon-garcia BIO - Damon Garcia Damon Garcia describes himself as a minister and promoter of Liberation Theology. You can find more about him in this episode when he tells us his story.

FULL SHOW NOTES ON BALANCINGCULTURES.COM Balancing Cultures Episode 12: Race is Not the Half of It - One Panamanian's Story ….. Today's Guest is many things: Panamanian, Bi-Racial, an Engineer, an Expat, a Mother and more. Michelle Hines grew up in Panama. Because of its culture of being a melting pot of races, her parents bi-racial relationship, it ends up, was nothing to talk about. Race was not the half of it as you'll hear. Michelle eventually left her Panamanian bubble, married someone from a different culture, and now she's a mom. How does all of this influence how she approaches international life? And how does it impact how she will talk about race in the future? Let's start the conversation. ….. Trigger Warning: While discussing race, Michelle explains the categories used in Panama and other Latin cultures to describe bi-racial, mixed race people: Mestizos and Mulato/Mulatto. In these cultures, these words are neutral. However, in the USA, the term Mulato/Mulatto is now defined as dated and offensive. I left this part of the conversation in the podcast because the person who is using the terms is from a culture where they are neutral and it is how she identifies herself. ..... Balancing Cultures: International interviews about how cultural differences make life more interesting. Join the Converstation. Host: Meghan Kitchen. Instagram @balancingcultures and Facebook Balancing Cultures. If you have a question or comment, send an email to balancingcultures@gmail.com --- Send in a voice message: https://anchor.fm/balancingcultures/message

Listen and explore:The healing technology of icarosDeveloping a relationship with plants through shamanic dietaThe important role lineage plays in Zach's training as a maestro ayahuascero The path of Pura Medicina and the slippery slope that leads to witchcraftThe differences between lsd and ayahuascaZach's training program: what it takes to work with ayahuascaThe potential importance of ayahuasca in the West at this moment in historyMentioned in this episode:Duncan TrusselKen WilberBlue Morpho RetreatsFAR OUT #87 ~ Exploring Ayahuasca: 1500+ Ceremonies Later, Shaman Zach Poitra's Journey (Episode 5)FAR OUT #85 ~ Exploring Ayahuasca: Shaman Jess Poitra on Kambo, the Warrior Frog Medicine (Episode 4)FAR OUT #78 ~ Exploring Ayahuasca: A Month Later (Episode 3)FAR OUT #76 ~ Exploring Ayahuasca: Working with the Medicine (Episode 2)FAR OUT #74 ~ Exploring Ayahuasca: Drinking it for the First Time (Episode 1) Connect with Zach:https://www.healyourtribe.com/Email Zach about Kambo at info@healyourtribe.comLa Familia AyahuascaLa Familia Ayahuasca podcastConnect with us:Email us at host@thefaroutpodcast.comOn Instagram: @thefaroutcoupleJulie-Roxane on Instagram: @julieroxaneAlasdair @ www.alasdairplambeck.comSupport this podcast:Become a patron at: https://www.patreon.com/thefaroutcoupleLeave a review on iTunes!Share this episode with a friend! :DCredits:Intro music: "Complicate ya" by Otis McDonaldOutro music: "Running with wise fools" written & performed by Krackatoa (www.krackatoa.com)

Segundo programa del segundo ciclo de Mal Citados. En esta ocasión, hablaremos sobre nacionalismo con el libro de Augusto Céspedes titulado: «Sangre de Mestizos» con nuestro invitado especial, Juma Espinoza. ¡No se lo pierdan y recuerden quedarse en casa!

Part 2 of the Wednesday Workshop: Covering Indian Country, Public Lands and Environmental Justice in the West Hispanic Culture and Environmental Justice in the West From early Spanish explorers, Mestizos and recent Latin American immigrants, the West has a long storied history of Hispanic and Latino culture. But, increasingly, racism and environmental injustices plague many communities. Panelists will discuss the intersection of social, cultural, economic and environmental justice issues in Hispanic communities and everything from farmworkers' environmental health concerns to Latino conservation efforts. Moderator: Yvette Cabrera, Independent Environmental Justice Reporter and 2019 McGraw Fellow Speakers: Armando Elenes, Secretary Treasurer, United Farm Workers Chela Garcia, Director of Conservation Programs, Hispanic Access Foundation Beatriz Soto, Latino Outreach Coordinator, Defiende Nuestra Tierra - Wilderness Workshop

Comenzamos con músicas encantadoramente transgresoras y difícilmente clasificables, para continuar en un viaje mestizo y ultramarino por Barcelona, París, Mallorca, Argentina, Cuba y Puerto Rico. We start with delightful, irreverent and hard to classify tunes, to continue through Barcelona, Paris, Majorca, Argentina, Cuba and Puerto Rico in a mestizo and overseas trip. Aksak Maboul - I viaggi formano la gioventù - Un peu de l'âme des bandits / Before and after bandits Sonata Islands Kommandoh - Terza lamentazione - Zeuhl jazz Pasqualino Ubaldini - Mosaïque - Mosaïque Sabor de Gràcia - La noche del hawaiano [+ La Pegatina] - Sabor a Peret Flor del Fango - María - Flor del fango Flor del Fango - Indio hermano - Hekatombeando Vivi Pozzebón - La mezcla - Vivir en la tierra Paola Bernal - Vidala guerrera - Pájaro rojo Maria del Mar Bonet - Tonada libre [+ María Victoria] - Ultramar José María Vitier - Tempo habanero - Música y silencio. CD 2: Danzas para piano Emma Colón Zayas - Güiro sabroso - Mujer de madera (Vivi Pozzebón - Bam bam bam [+ Miguel y Roberto Ballumbrosio] - Vivir en la tierra)

In 1898, the United States took control of the Philippines from the Spanish. The U.S. then entered into a brutal war to make the Filipinos submit to the new colonial power. The war and subsequent decades of U.S. rule meant a small, but continuous presence of American soldiers on the islands, which, unsurprisingly, produced a notable population of children born to Filipino mothers and American fathers. Nicholas Trajano Molnar’s new book, American Mestizos, the Philippines, and the Malleability of Race, 1898-1961 (University of Missouri Press, 2017), examines the contested racial identities of these children. The United States brought a strong and binary sense of racial hierarchy to the discussion. Yet, as Molnar shows, Filipino understandings of race prevented a simple application of American ideas. The children were defined as American Mestizos locally, but many simply lived as Filipinos. Molnar’s book examines the ongoing contest over this mixed nationality and mixed race populations identity. By examining the process of racial formation of a group that never cohered as a separate identity group, American Mestizos provides uncommon insight into, as the title suggests, the malleability of race, and does so in a very readable narrative. In this episode, Molnar discusses the insights of American Mestizos about this history of racial identity in the Philippines and in the U.S. He explains some of the efforts within the Philippines and by U.S. policymakers to shape the racial identity of the Mestizos and the stakes of this debate for various segments of the U.S. military. Finally, he also discusses the research involved in the project. Christine Lamberson is an Assistant Professor of History at Angelo State University. Her research and teaching focuses on 20th-century U.S. political and cultural history. She’s currently working on a book manuscript about the role of violence in shaping U.S. political culture in the 1960s and 1970s. She can be reached at clamberson@angelo.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1898, the United States took control of the Philippines from the Spanish. The U.S. then entered into a brutal war to make the Filipinos submit to the new colonial power. The war and subsequent decades of U.S. rule meant a small, but continuous presence of American soldiers on the islands, which, unsurprisingly, produced a notable population of children born to Filipino mothers and American fathers. Nicholas Trajano Molnar’s new book, American Mestizos, the Philippines, and the Malleability of Race, 1898-1961 (University of Missouri Press, 2017), examines the contested racial identities of these children. The United States brought a strong and binary sense of racial hierarchy to the discussion. Yet, as Molnar shows, Filipino understandings of race prevented a simple application of American ideas. The children were defined as American Mestizos locally, but many simply lived as Filipinos. Molnar’s book examines the ongoing contest over this mixed nationality and mixed race populations identity. By examining the process of racial formation of a group that never cohered as a separate identity group, American Mestizos provides uncommon insight into, as the title suggests, the malleability of race, and does so in a very readable narrative. In this episode, Molnar discusses the insights of American Mestizos about this history of racial identity in the Philippines and in the U.S. He explains some of the efforts within the Philippines and by U.S. policymakers to shape the racial identity of the Mestizos and the stakes of this debate for various segments of the U.S. military. Finally, he also discusses the research involved in the project. Christine Lamberson is an Assistant Professor of History at Angelo State University. Her research and teaching focuses on 20th-century U.S. political and cultural history. She’s currently working on a book manuscript about the role of violence in shaping U.S. political culture in the 1960s and 1970s. She can be reached at clamberson@angelo.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1898, the United States took control of the Philippines from the Spanish. The U.S. then entered into a brutal war to make the Filipinos submit to the new colonial power. The war and subsequent decades of U.S. rule meant a small, but continuous presence of American soldiers on the islands, which, unsurprisingly, produced a notable population of children born to Filipino mothers and American fathers. Nicholas Trajano Molnar’s new book, American Mestizos, the Philippines, and the Malleability of Race, 1898-1961 (University of Missouri Press, 2017), examines the contested racial identities of these children. The United States brought a strong and binary sense of racial hierarchy to the discussion. Yet, as Molnar shows, Filipino understandings of race prevented a simple application of American ideas. The children were defined as American Mestizos locally, but many simply lived as Filipinos. Molnar’s book examines the ongoing contest over this mixed nationality and mixed race populations identity. By examining the process of racial formation of a group that never cohered as a separate identity group, American Mestizos provides uncommon insight into, as the title suggests, the malleability of race, and does so in a very readable narrative. In this episode, Molnar discusses the insights of American Mestizos about this history of racial identity in the Philippines and in the U.S. He explains some of the efforts within the Philippines and by U.S. policymakers to shape the racial identity of the Mestizos and the stakes of this debate for various segments of the U.S. military. Finally, he also discusses the research involved in the project. Christine Lamberson is an Assistant Professor of History at Angelo State University. Her research and teaching focuses on 20th-century U.S. political and cultural history. She’s currently working on a book manuscript about the role of violence in shaping U.S. political culture in the 1960s and 1970s. She can be reached at clamberson@angelo.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1898, the United States took control of the Philippines from the Spanish. The U.S. then entered into a brutal war to make the Filipinos submit to the new colonial power. The war and subsequent decades of U.S. rule meant a small, but continuous presence of American soldiers on the islands, which, unsurprisingly, produced a notable population of children born to Filipino mothers and American fathers. Nicholas Trajano Molnar’s new book, American Mestizos, the Philippines, and the Malleability of Race, 1898-1961 (University of Missouri Press, 2017), examines the contested racial identities of these children. The United States brought a strong and binary sense of racial hierarchy to the discussion. Yet, as Molnar shows, Filipino understandings of race prevented a simple application of American ideas. The children were defined as American Mestizos locally, but many simply lived as Filipinos. Molnar’s book examines the ongoing contest over this mixed nationality and mixed race populations identity. By examining the process of racial formation of a group that never cohered as a separate identity group, American Mestizos provides uncommon insight into, as the title suggests, the malleability of race, and does so in a very readable narrative. In this episode, Molnar discusses the insights of American Mestizos about this history of racial identity in the Philippines and in the U.S. He explains some of the efforts within the Philippines and by U.S. policymakers to shape the racial identity of the Mestizos and the stakes of this debate for various segments of the U.S. military. Finally, he also discusses the research involved in the project. Christine Lamberson is an Assistant Professor of History at Angelo State University. Her research and teaching focuses on 20th-century U.S. political and cultural history. She’s currently working on a book manuscript about the role of violence in shaping U.S. political culture in the 1960s and 1970s. She can be reached at clamberson@angelo.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1898, the United States took control of the Philippines from the Spanish. The U.S. then entered into a brutal war to make the Filipinos submit to the new colonial power. The war and subsequent decades of U.S. rule meant a small, but continuous presence of American soldiers on the islands, which, unsurprisingly, produced a notable population of children born to Filipino mothers and American fathers. Nicholas Trajano Molnar’s new book, American Mestizos, the Philippines, and the Malleability of Race, 1898-1961 (University of Missouri Press, 2017), examines the contested racial identities of these children. The United States brought a strong and binary sense of racial hierarchy to the discussion. Yet, as Molnar shows, Filipino understandings of race prevented a simple application of American ideas. The children were defined as American Mestizos locally, but many simply lived as Filipinos. Molnar’s book examines the ongoing contest over this mixed nationality and mixed race populations identity. By examining the process of racial formation of a group that never cohered as a separate identity group, American Mestizos provides uncommon insight into, as the title suggests, the malleability of race, and does so in a very readable narrative. In this episode, Molnar discusses the insights of American Mestizos about this history of racial identity in the Philippines and in the U.S. He explains some of the efforts within the Philippines and by U.S. policymakers to shape the racial identity of the Mestizos and the stakes of this debate for various segments of the U.S. military. Finally, he also discusses the research involved in the project. Christine Lamberson is an Assistant Professor of History at Angelo State University. Her research and teaching focuses on 20th-century U.S. political and cultural history. She’s currently working on a book manuscript about the role of violence in shaping U.S. political culture in the 1960s and 1970s. She can be reached at clamberson@angelo.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

La sesión va de ritmos cubanos y algunas de sus diferentes influencias. Parto con ritmos propiamente CUBANOS, sigo con AFRO-CUBANO y finalizo con MESTIZOS influenciados por la ISLA.PLAYLIST:1- Alfredo Gutierrez y Los Caporales de Magdalena – No Pago Na'2- Antonio Machín – Camarera De Mi Amor3- Toñín Romero – Arrabalera4- Rafael Labasta – Yo soy el guaguancó5- Orquesta Yambú – Profesor6- Edwin Bonilla – Son de mi tierra7- Wendo Kolosoy – Señor Pepe (Panama Cardoon & Palov mix)8- Afrocubism – Jarabi9- Ricardo Lemvo & Makina Loca – Simone10- Orquesta Aragón - Yaye Boy11- Africando – Doundari12- Radio Rebelde – Escucha mi canto13- Alpargata - Ni chicha ni limoná14- Los Especialistas – Vanidad masculina15- Mangu – Calle Luna, Calle Sol16- Che Sudaka - Que viva la gente

Esta semana una sesión es íntegra en castellano. Comenzamos con Hip-Hop reivindicativo, seguimos con Ska, continuamos con muy variados Mestizos y para terminar lo hacemos con protestas y reivindicaciones.

La sesión va de ritmos cubanos y algunas de sus diferentes influencias. Parto con ritmos propiamente CUBANOS, sigo con AFRO-CUBANO y finalizo con MESTIZOS influenciados por la ISLA.PLAYLIST:1- Alfredo Gutierrez y Los Caporales de Magdalena – No Pago Na'2- Antonio Machín – Camarera De Mi Amor3- Toñín Romero – Arrabalera4- Rafael Labasta – Yo soy el guaguancó5- Orquesta Yambú – Profesor6- Edwin Bonilla – Son de mi tierra7- Wendo Kolosoy – Señor Pepe (Panama Cardoon & Palov mix)8- Afrocubism – Jarabi9- Ricardo Lemvo & Makina Loca – Simone10- Orquesta Aragón - Yaye Boy11- Africando – Doundari12- Radio Rebelde – Escucha mi canto13- Alpargata - Ni chicha ni limoná14- Especialistas – Vanidad masculina15- Mangu – Calle Luna, Calle Sol16- Che Sudaka - Que viva la gente

A través de su cuenta en Twitter, la senadora Paloma Valencia propuso que el departamento del Cauca se divida en dos, esto con el fin de que una parte... See omnystudio.com/listener for privacy information.

Hoy en Afrocolombia recorrimos los caminos del Carmen de Atrato, un municipio donde se da un verdadero encuentro cultural entre mestizos, indígenas y afrocolombianos. Hablamos con una representante de la comunidad indígena Eyábida, presente en la población, así como con el enlace municipal de víctimas quienes compartieron con nosotros sus experiencias y trabajo social.

Empezamos con Panzas y su tema Recordar, seguimos con Juan Perro cantando a Malasaña y New Orleans, The Mavericks, y también Skama la rede, Ermitaños del rio, Rockers Roots, Potato, Tonino Carotone, Los Lobos ó Willy Deville, todo esto y mucho más en el nuevo programa de carreteres Secundaries

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