Podcasts about Mission school

Barry McGee, icône du graffiti américain devenu une star de l'art contemporain, investit pour la deuxième fois la Galerie Perrotin à Paris avec l'exposition "I'm Listening"  Barry McGee vient du bitume, du graffiti illégal, des squats et des marges de San Francisco, berceau de la contre-culture californienne. Il émerge dans la Street art dans les années 90 avec le mouvement d'artistes engagés socialement  et politiquement de la Mission School et signe ses premières œuvres Twist, pseudonyme qu'il  réserve à son travail à la bombe aérosol.Il  se démarque en dessinant des personnages cartoonesques avec des visages crispés,  traits tirés et aux paupières lourdes inspirés des sans-abri qui  font désormais partie de son ADN.L' artiste culte  de 59 ans,  fils d'un mécanicien irlandais et d'une secrétaire chinoise, s'est fait connaître en montrant sur les murs ce que les villes refusaient de voir : la solitude, l'errance, la pauvreté, l'addiction, l'effondrement...  Trente cinq ans plus tard, Barry McGee, réputé pour son talent à transformer l'espace urbain en toile de fond vibrante, l'ancien vandale devenu une célébrité vénérée dans le monde entier, expose chez Perrotin, haut lieu du marché de l'art mondialisé. À travers une série d'œuvres foisonnantes et colorées, peintures à grande échelle frôlant l'art brut, sculptures, skates totems, tableaux géométriques ou toiles de cerises, il offre une immersion saisissante dans son univers aussi saturé que cohérent et fascinant.Ses créations  n'ornent pas, elles débordent. Et ici, rien de spectaculaire : tout est non-dit et frontal. Ni nostalgique, ni didactique, cet événement dessine les contours d'un monde où le chaos n'est pas une fin, mais une forme de lucidité pour Barry McGee. « I‘m Listening », exposition de Barry McGee à la Galerie Perrotin jusqu'au  24 mai 2025 à Paris.

Barry McGee, icône du graffiti américain devenu une star de l'art contemporain, investit pour la deuxième fois la Galerie Perrotin à Paris avec l'exposition "I'm Listening"  Barry McGee vient du bitume, du graffiti illégal, des squats et des marges de San Francisco, berceau de la contre-culture californienne. Il émerge dans la Street art dans les années 90 avec le mouvement d'artistes engagés socialement  et politiquement de la Mission School et signe ses premières œuvres Twist, pseudonyme qu'il  réserve à son travail à la bombe aérosol.Il  se démarque en dessinant des personnages cartoonesques avec des visages crispés,  traits tirés et aux paupières lourdes inspirés des sans-abri qui  font désormais partie de son ADN.L' artiste culte  de 59 ans,  fils d'un mécanicien irlandais et d'une secrétaire chinoise, s'est fait connaître en montrant sur les murs ce que les villes refusaient de voir : la solitude, l'errance, la pauvreté, l'addiction, l'effondrement...  Trente cinq ans plus tard, Barry McGee, réputé pour son talent à transformer l'espace urbain en toile de fond vibrante, l'ancien vandale devenu une célébrité vénérée dans le monde entier, expose chez Perrotin, haut lieu du marché de l'art mondialisé. À travers une série d'œuvres foisonnantes et colorées, peintures à grande échelle frôlant l'art brut, sculptures, skates totems, tableaux géométriques ou toiles de cerises, il offre une immersion saisissante dans son univers aussi saturé que cohérent et fascinant.Ses créations  n'ornent pas, elles débordent. Et ici, rien de spectaculaire : tout est non-dit et frontal. Ni nostalgique, ni didactique, cet événement dessine les contours d'un monde où le chaos n'est pas une fin, mais une forme de lucidité pour Barry McGee. « I‘m Listening », exposition de Barry McGee à la Galerie Perrotin jusqu'au  24 mai 2025 à Paris.

Global Mission School Graduation by 247 Church Global

Ernie Hertzog, Vice President of MMS shares about the work of this vital ministry and takes us on a delightful personal tour of his more than 50 years of service with the mission located in Grundy, Virginia. Host: RSM Director, Tom Weaver.

The story my guest will tell today is of her experience growing up and teaching in Memphis, Tennessee before finding a purpose-driven career change in - I am not joking - the heart of Transylvania. Emma Sisson is the School Director of The Mission School in Sighisoara, Romania. The work of The Mission, Romania is deeply rooted in the local community in Sighisoara and, as you'll hear Emma describe it, homebase is an 80,000 sq ft abandoned Soviet textile mill where staff live, work, house a K-3 school, and provide family wrap-around services to Romani children and families. Romani, or Roma, are a historically enslaved and oppressed underclass in Europe, in Romania in particular, where they are often slandered as a lazy, thieving, “gypsy” underclass. In 2022 the European Union reported that 80% of Roma live in poverty, compared to the 17% EU average. 1 in 5 live in households with no running water. 1 in 3 have no indoor toilet. And fewer than half of Roma children attend early childhood education. The scathing report prompted the EU director of Fundamental Human Rights to ask, “Why do Roma across Europe still face shocking levels of deprivation, marginalization, and discrimination?” Overcoming structural discrimination and prejudice against Roma people is a key part of The Mission's mission. The Mission School also works to preserve Roma values and language in the context of education, expressed as a preference for family apprenticeships, experiential hands-on learning, and a rich oral tradition, that have historically put them at odds with the priorities of institutional school-based literacies.On the other side of the Atlantic, The Mission international is currently recovering from a devastating fire that destroyed their entire campus headquarters in Tijuana, Mexico that served over 500 at-risk youth, so if you'd like to learn more and donate to help support Emma's work in Romania and rebuild the Tijuana campus, you can do that at themissioninc - that's the mission eye-enn-see - dot org https://www.themissioninc.org/ You can reach Emma @ emma.barbara.sisson@gmail.comAmazon Book WishlistAmazon Supplies Wishlist Hosted on Acast. See acast.com/privacy for more information.

It's the 14th September 1896, just a short distance from Brisbane, on Australia's east coast, and the sun is rising on Minjerribah Island, the ancestral land of the Aboriginal and Torres Strait ‘Quandamooka People'. It's an area rich in Aboriginal culture. It's also a colonised area, steeped in racism and division, and this is where the murder of six year old ‘Cassey' takes place.To investigate this tragic crime and its contemporary resonances, Lucy Worsley is joined by Guest Detective Vanessa Turnball Roberts. Vanessa is a proud Bundjalung Widubul-Wiabul First Nations woman, a Law Graduate and recipient of the Australian Human Rights Medal for her work around the adoption laws and forcible removal of First Nations children. Lucy hears that our case begins at ‘Myora Mission School', an institution set up by white settlers who wish to establish a ‘reformatory' for Aboriginal children. In reality, it's part of a wider ‘management' system aimed at controlling the First Nations population. The children are being trained in domestic duties to work as servants for white families. There's also evidence that some of the children – including six-year-old Cassey - have been forcibly taken from their homes. Whilst the children are under the supervision of their matron – a Dutch settler called Marie Christensen – Cassey is killed. Marie's cruel and fatal actions are witnessed by First Nations women Budlo Lefu, Topsy Mcleod and Polly Turnbull who bravely speak out on Cassey's behalf.Professor Rosalind Crone from the Open University travels to Australia to visit the site of the Mission School and meet local tribal elders.As the tragic murder unfolds, Vanessa explains that the subject which really underpins everything in this case, is Australia's ‘Stolen Generations', the forced removal of Aboriginal and Torres Strait Islander children from their families and communities. Although this began during the earliest days of white settlement, Vanessa – herself, a survivor of the ‘Family Policing System' – reveals, it is not a thing of the past. Produced in partnership with the Open University.Producer: Nicola Humphries Readers: Paula Delany-Nazarski, Clare Corbett and Jonathan Keeble Sound Design: Chris Maclean Series Producer: Julia Hayball. A StoryHunter production for BBC Radio 4With thanks to The Minjerribah Moorgumpin Elders-In-Council and North Stradbroke Island Museum on MinjerribahNew episodes will be released on Wednesday wherever you get your podcasts. But if you're in the UK, listen to the latest full series of Lady Killers first on BBC Sounds. BBC Sounds - Lady Killers with Lucy Worsley - Available Episodes: http://bbc.in/3M2pT0K

rWotD Episode 2439: Russian Mission School in New York Welcome to random Wiki of the Day where we read the summary of a random Wikipedia page every day.The random article for Sunday, 7 January 2024 is Russian Mission School in New York.The Russian Mission School in New York (Russian: Общеобразовательная школа приПостоянном представительстве России при ООН в Нью-Йорке) is a Russian overseas school located on the grounds of the Russian Mission Residency in the Riverdale community of Bronx borough of New York City, New York. It is affiliated with the Permanent Mission of the Russian Federation to the United Nations, and is operated by the Russian Ministry of Foreign Affairs.As of 1986 students from this school had meetings with local high school students.This recording reflects the Wikipedia text as of 01:10 UTC on Sunday, 7 January 2024.For the full current version of the article, see Russian Mission School in New York on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm Kevin Neural.

Imagine holding a piece of history from Samuel Hahnemann himself! In this inspiring episode, we are joined once again by the wonderful Rebecca Sturgeon, who previously graced us with her presence in episode 186. Today, she shares the extraordinary story of Elvia Bury, a homeopath who left an indelible mark on the communities of South Africa through her dedication to homeopathic practice and education. Elvia's mission was to prove the power of homeopathy beyond all doubt. Learn about her impact on the African continent and the legacy she leaves behind. Join us as we delve into the life of a woman whose legacy continues to impact the world of homeopathy and beyond.   Episode Highlights: 00:01:59 - Elvia Bury's Early Life and Inspiration 00:08:08 - Elvia's Son's Asthma and Turning to Homeopathy 00:10:18 - Introduction to Radionics Machines 00:14:07 - Clarification on Radionics Machine Process 00:14:53 - Discovery of Hahnemann's Original Manuscript 00:19:13 - The Significance of Hahnemann's Manuscript 00:24:37 - The Mission School of Medicine's Ongoing Work 00:27:22 - Elvia Bury's Passing and Legacy 00:29:23 - Rebecca's Life and Work in South Africa 00:31:22 - Rebecca's Upcoming Move to the UK 00:32:06 - The Impact of Technology on Health 00:32:51 - Rebecca's Highlights from South Africa 00:34:41 - Turning Legal Challenges into Opportunities 00:35:54 - Upcoming Homeopathy Conference in Bali 00:36:30 - Closing Remarks and Tribute to Elvia Bury   About My Guest: Rebecca Sturgeon is a homeopath and volunteer from the UK. She studied part-time at the London College of Practical Homeopathy from 1994 to 1998 and has been volunteering in South Africa for the past 18 years, working in townships, schools, horse sanctuaries, elderly homes, autistic schools, and emergency situations. For the past five years, she has also been teaching homeopathy to African bishops and pastors alongside Dr. Elvia Bury. Sturgeon's introduction to homeopathy came after a car accident, when she was prescribed anti-inflammatories and neck support. She discovered a book on homeopathy, and her experience with it inspired her to pursue her studies in the field. After graduating from LCPH, Sturgeon moved with her family to South Africa, where she initially struggled to establish a private practice. However, she began volunteering her services at a township clinic, where she saw a wide range of patients with various conditions and quickly built up a reputation for her compassionate and effective care. Despite the challenges she faced, Sturgeon remained dedicated to her work and continues to advocate for the use of homeopathy as an effective means of healthcare.   You can reach Rebecca through her email rebeccasturgeon@protonmail.com   Support the Homeopathy Hangout Podcast by making a $5 once-off donation at www.buymeacoffee.com/hangout   Join my Homeopathy Hangout Podcast Facebook community here: https://www.facebook.com/groups/HelloHomies   Follow me on Instagram https://www.instagram.com/eugeniekrugerhomeopathy/   Here is the link to my free 30-minute Homeopathy@Home online course: https://www.youtube.com/watch?v=vqBUpxO4pZQ&t=438s   Upon completion of the course - and if you live in Australia - you can join my Facebook group for free acute advice (you'll need to answer a couple of questions about the course upon request to join): www.facebook.com/groups/eughom

Dr. Em is a Delta State University Statesman/Fighting Okra through and through. She graduated with her undergraduate degree from Delta State University. She earned a Masters in Special Education emphasis in Emotional-Behavioral Disorders from the University of Southern Mississippi and a Masters in Philosophy from Walden University. In the fall of 2020, Dr. Em completed her Ph.D. journey in Education emphasis in Educational Policy, Leadership and Management. Dr. Em was a Physical Education Teacher and Coach at Lee Academy in Clarksdale, MS for three years. Afterward, she moved back to her hometown of Benton, MS, and began her journey as a Special Education Teacher. Dr. Em and her husband, Matt, have been married since 2005. They have two boys. Due to her husband's change in coaching jobs, they moved to Vicksburg, MS in the summer of 2011. After being a Lead Special Education Teacher for six years in the Vicksburg-Warren School District, Dr. Em followed God's calling to “step out of the boat”. This calling led to Dr. Em creating and developing Micah's Mission School, Inc. while researching during her Ph.D. coursework in 2017. In January 2020, Micah's became their own independent entity as a Mississippi Non-profit 501c3. Today, Dr. Em is the Executive Director of Micah's Mission and Licensed Local Pastor at Bradley's Chapel UMC. She will complete her M.Div Summer 2024 from Perkins Theological Seminary at Southern Methodist University. http://www.micahsmissionschool.orghttp://www.facebook.com/micahsmissionschool

Karina is the base director at The Mission orphanage in Tijuana. shares how she came to live at the Mission Orphanage as a little girl, how she came to know God, a personal miracle she needed to see how He supported her, and what you can do today to find your path. Learn more about The Mission School and Orphanage at themissioninc.orgfindyourpathmission.org

Rev. Dr. Sam-Peal and his staff, and Dr. Belinda Davis, member of Alfred Street Baptist Church in Virginia share what they feel are the benefits of cross-cultural and global partnerships.

Caedran Sullivan's story talking about what is happening in the Shawnee Mission School District is going viral. This morning she joined Pete Mundo to discuss. See omnystudio.com/listener for privacy information.

Samara Mendez is a passionate leader in the Business as Mission movement, having dedicated years of her life towards empowering communities through sustainable business practices.With roots originating from the Amazon region of Brazil, Samara brings a wealth of experience from her time as a missionary in South Africa and Mozambique, as well as her training in Colorado's Business as Mission School. Now leading the Business as Missions movement in Brazil, Samara's vision for fostering economic, spiritual, social, and environmental growth has made a significant impact on the lives of countless individuals.➡️ Read the blog postFollow or Subscribe➡️ Apple Podcasts➡️ Google Podcasts➡️ Spotify➡️ AmazonKEY TAKEAWAYS:Discover the transformative power of Business as Mission movement on local communities.Uncover new possibilities for sustainable impact through strategic business and mission partnerships.Develop stronger employee relationships to effectively influence society.Explore the vital role social enterprises play in addressing social and environmental concerns.Embrace the undeniable value of fostering women's leadership in business and mission endeavors.LINKS & RESOURCES:Read Business as Missions by Mike Barr to gain a deeper understanding of the connection between business and missions.Consider joining the BAM Global Team to connect with other entrepreneurs and business people who are using their businesses for missions.Anthologies from the Forefront: Getting Closer to GodABOUT SAMARA MENDEZSamara Mendez went from Colorado to South Africa where she worked with an NGO that trained church volunteers and entrepreneurs to manage their businesses. She was thrilled to be a part of this community and watched as people grew in wisdom and started saving money to invest in their businesses. Through her work, she saw how important it is for people to see themselves in their own actions and put their gifts and talents to work. For African people, who often feel unable to succeed, this was a paradigm shift. Samara was proud to help people learn how to grow on their own terms and build businesses that could employ others.✅ Follow to get the show for free✅ Let's Connect✅ Get updates on my book

The social and political life of the church is in upheaval, as the currents of our polarized culture invade the Christian witness from both within and without. We desperately need a re-centering on the radical work of Jesus, even if this means ceding our securities and curating a holy suspicion of the world's power structures. In this lecture and in his new book, Making Christ Real, Dr. Sam Youngs argues that the ascension of Christ is an untapped resource in this regard, with invigorating implications for both spiritual formation and cultural engagement. Come and hear a new and powerful theological rendering on the meaning of the ascension for our everyday experience in difficult times.Samuel J. Youngs serves as an associate professor of Christian studies at Bryan College, adjunct professor of theology and church history at Richmont Graduate University, and the Dean of the Mission School of Ministry. He completed his PhD under Paul Janz and Oliver Davies at King's College London. His first book, The Way of the Kenotic Christ, was a major English monograph on the Christology of Jürgen Moltmann, and he has published on interreligious topics, theology and psychology, the thought of Martin Luther, the Old Saxon Heliand, natural theology, narrative pedagogy, kenosis, and staurology.Lecture begins at 2:54Q&A begins at 49:10

The Mission school board bans Action4Canada from speaking at meetings Shelley Carter, Chair of the Mission School Board discusses the banning of Action4Canada from speaking at school board meetings. Canada launches a federal investigation into TikTok Andy Baryer, Tech and Digital Lifestyle Expert at HandyAndyMedia.com discusses whether or not Tiktok should be banned. The legal implications if Surrey ends up with the SPS John Green, Lawyer at John Michael Green Law Corporation discusses whether Surrey has a legal leg to stand on if it is ruled that the Surrey Police Service will replace the RCMP The Robo Beer and the A.I behind its recipe Isaiah Archer, Marketing Director and Co-owner of Whistle Buoy Brewing describes the beer they brew using ChatGPT The federal government's investment over $500M for B.C flood recovery  Bowinn Ma, B.C's Minister of Emergency Management and Climate Readiness describes the federal government's investment over $500M for B.C flood recovery  Workers across BC are getting a much needed pay boost thanks to Living Wage employers  Anastasia French, Provincial Manager at Living Wage for Families BC describes the need for a living wage in BC Learn more about your ad choices. Visit megaphone.fm/adchoices

Shelley Carter, Chair of the Mission School Board discusses the banning of Action4Canada from speaking at school board meetings. Learn more about your ad choices. Visit megaphone.fm/adchoices

Archeologists have completed the ground-penetrating radar phase of the study at the site of the Pius X Mission School, now used as a municipal RV park in Skagway. The community-run health clinic's building and land have been assessed at $9.5 million for the potential sale to Southeast Alaska Regional Health Consortium, there will be a […] The post Skagway's Dahl Clinic gets appraised, ground-penetrating radar at mission school site wraps first appeared on KHNS Radio | KHNS FM.

As we increasingly attend to the ongoing mental health crisis, the church must raise its awareness of both psychology and trauma. Certainly, a well-informed church can contribute to meaningful healing in these contexts. But the church has also, historically, been a significant factor in traumatization. Christian teaching itself has contributed to psychological wounding on many fronts, and the church will struggle to become fully trauma-informed until it examines this reality. This presentation will discuss the dynamic interplay that can arise between religious doctrine and traumatizing circumstances, in the hope that such awareness will enable wisdom, compassion, and repentance.Samuel J. Youngs serves as an associate professor of Christian studies at Bryan College, adjunct professor of theology and church history at Richmont Graduate University, and the Dean of the Mission School of Ministry. He completed his PhD under Paul Janz and Oliver Davies at King's College London. His first book, The Way of the Kenotic Christ, was a major English monograph on the Christology of Jürgen Moltmann, and he has published on inter-religious topics, theology and psychology, the thought of Martin Luther, the Old Saxon Heliand, natural theology, narrative pedagogy, kenosis, and staurology.

Andrew Schoultz (1975, Milwaukee, WI) lives and works in Los Angeles, California. He received his BFA in Illustration from the Academy of Arts University in San Francisco, CA. Schoultz has participated in several international solo and group exhibitions, including Joshua Liner Gallery NY, Galerie Droste, Wuppertal, GER or Galerie LJ in Paris, FR. His works are represented in important collections such as the Los Angeles County Museum (LACMA), the Berkeley Art Museum or the San Francisco Museum of Modern Art, CA. Schoultz utilizes a signature style of densely-packed, meticulously-rendered motifs – archaic war machines, the iconography of the American Dollar bill, and cataclysmic events, both natural and man-made – to represent the turmoil of the contemporary world. He makes historic references to antique etchings and Persian miniature painting as well as to William T. Wiley, M. C. Escher and Mission School street art. But Schoultz's art is very much his own – an intense vision of a planet threatened by overcrowding and overconsumption and societies under siege by the governments that are there to protect them.

  YWAM Voices Series (5 of 5) – Do you want to know about how movies are made? Are you creative looking for next steps in your life? Josh Bischof joins me in a conversation about how he makes decisions behind the scenes. He is a staff member of the Youth With a Mission School of Digital Filmmaking and has an award winning documentary. You'll hear how he was embedded in a student protest movement in Hong Kong, getting tear gassed while filming the students fortifying their positions. Josh was a great help to me while I was a student at the SDF in Kona, HI. This was recorded at the Banyan Tree Cafe while a number of Discipleship Training School students were going on mission. So please excuse the background noise(or consider being part of the conversation during the exciting times).  Watch Josh's ‘Burn with Us' at https://vimeo.com/405957152 and Jared's short film, ‘Buddy Check,' at https://www.youtube.com/watch?v=nQE3zhby8v4&t=18s Become a member, save lives: We have launched a new podcast, "Spirit Empowered Living with Jared and Rochelle Laskey." Your contribution of $5 or any amount goes toward helping rescue sex trafficking victims and caring for orphans. You'll receive supernatural equipping and empowering teachings from us to your favorite podcast platform. Become a member at https://firebornministries.memberful.com/checkout?plan=76826

Ursuline Academy and St. Ignatius Mission School in Montana served as a “school” for Native American children for more than 100 years. During that time, hundreds of children were physically and sexually abused. A lawsuit filed in 2011 details a small portion of that abuse. Source Material: https://medium.com/@kristybixler95/the-incarcerated-child-and-st-ignatius-mission-schools-366fc3541099 https://www.bishop-accountability.org/complaints/2011_10_05_John_Does_1_16_v_Ursulines_and_Helena.pdf https://flatheadbeacon.com/2015/03/04/montana-clergy-sex-abuse-case-faces-final-court-approval/?fbclid=IwAR1MK5EpcRII-cIFlE7VM7ArQTCFsEX2bhcbCbRLRsmafFGXXzIZpqkMKWU https://missoulian.com/news/local/st-ignatius-vigil-honors-lost-children-survivors-of-native-american-boarding-schools/article_3e375fc6-5514-5ea5-93db-b3bcac2e050c.html?fbclid=IwAR3PYY2ZCUeuA6Ipu5u02taqSF8d1-8Pq2gqgHYXFBPWwiNU9lknATf2ufM SUBSCRIBE: https://www.youtube.com/channel/UCd85RJRW6kn51aM2un6ButA/featured *Social Media Links* Facebook: www.facebook.com/truecrimeparanormalTPS Facebook Discussion Group: https://www.facebook.com/groups/215774426330767 Website: https://www.truecrimeparanormalpodcast.com/ TikTok: https://www.tiktok.com/@truecrimeparanormal? Our Latest Video: https://youtu.be/HdPbuzW3PtI Check Out Some of Our Previous Uploads! Mass Kidnapping of First Nations Children-Indian Boarding School https://youtu.be/8Q69P1buvxs May 5th, A Day of Awareness For Missing and Murdered Indigenous Women https://youtu.be/9plgAdjNobo The Lamanite Placement Program of the Mormon church https://youtu.be/3vNmwSq3Nr0 True Crime Paranormal on Spotify https://open.spotify.com/show/5gIPqBHJLftbXdRgs1Bqm1 True Crime Paranormal on Apple https://podcasts.apple.com/us/podcast/true-crime-paranormal/id1525438711?ls=1 --- Support this podcast: https://anchor.fm/truecrimetps/support

It was a very unusual Canada Day, wasn't it? In some ways, it was even more unusual than last year's Canada Day in the immediate aftermath of the pandemic's first wave, but there was a lot of room for some kind of outdoor festivities, but there wasn't much in terms of will. In the aftermath of our frightening new understanding of our own history, is there a better way to mark Canada Day in 2021 than protest? In May, it began with the discovery of 215 unmarked graves at the Kamloops Indian Residential School. Then in June there was the discovery of 751 graves on the grounds of the former Marieval Indian Residential School in Saskatchewan and an additional 182 graves at the the former St. Eugene's Mission School near Cranbrook, B.C. found just last week. New searches will begin soon at places like the Mohawk Institute and the St. Albert Métis Community, and who knows what will be found. Ignorance is the issue. A poll last month said that two-thirds of Canadians knew little or nothing about Canada's residential school system, a fact that both stymies healing, and ensures that the victims of residential schools will continue to suffer in silence. Four of the 94 calls to action in the Truth and Reconciliation report have to do with education, and insuring that the history of residential schools and the trauma they created are known by every Canadian. But where to begin? The obvious place is with the people most affected by what happened at the country's residential schools, the Indigenous people. Presented without commentary by the podcast's usually obnoxious host, we will hear from the line-up of speakers at the Cancel Canada Day protest and march in front of the Basilica of Our Lady Immaculate downtown. Co-organizer Maura Winkup, 1492 Landback Lane spokesperson Skyler Williams, and local agitator Xico Lopez were among the speakers during that protest. Let's press play on the voices of our local Indigenous community on this week's Guelph Politicast! You can hear an interview with the organizers of the Cancel Canada Day march on this past Monday's podcast edition of Open Sources Guelph, and you can see the Politico coverage of the march here. If you're looking for a way to help, you can give to the Indian Residential Schools Survivors Society, True North Aid, the Legacy of Hope Foundation, and the Orange Shirt Society. The host for the Guelph Politicast is Podbean. Find more episodes of the Politicast here, or download them on your favourite podcast app at Apple Podcasts, Stitcher, Google Podcasts, and Spotify. Also, when you subscribe to the Guelph Politicast channel and you will also get an episode of Open Sources Guelph every Monday, and an episode of End Credits every Friday.

0512 MISSION (#School #학교에관련된사진 #teaher #yearbook #교복) Every Wednesday, listeners share their pictures according to Hanna's photo mission.

Clare Rojas, whose artistic iterations first came into broad view alongside the ‘Mission School' movement coming out of San Francisco, an association culminating into the 'Beautiful Losers' documentary, exhibition tour and book, is internationally known as a highly accomplished and prolific fine artist with works acquired by the MoMA and the Whitney Museum of American Art. Although revered for possessing an uncanny talent for fairytale-like story-telling sometimes carrying a darker twist, which she also channels into songwriting, the artist proved early on incapable of sticking to one medium or style, which only made her output that more intriguing. Checking in from the Bay Area and on the verge of opening a new solo exhibition at the esteemed Jessica Silverman Gallery in San Francisco, Clare talks to Dominique about snakes and flies, growing up in Colombus, Ohio as a Peruvian-American kid, attending high profile art schools as a scholarship kid, The Cure, writing and producing her fifth album ‘Grocery Store Flowers', the quest for great gallery representation, spending her working and waking hours between compulsive painting and obsessive songwriting and shedding her musical alter ego Peggy Honeywell .   Follow Clare Rojas here Buy ‘Grocery Store Flowers' on vinyl here See Clare Rojas at Jessica Silverman Gallery here Follow The Most: on Instagram on Facebook. SUPPORT THE MOST ON PATREON HERE.

Clare Rojas, whose artistic iterations first came into broad view alongside the ‘Mission School' movement coming out of San Francisco, an association culminating into the 'Beautiful Losers' documentary, exhibition tour and book, is internationally known as a highly accomplished and prolific fine artist with works acquired by the MoMA and the Whitney Museum of American Art. Although revered for possessing an uncanny talent for fairytale-like story-telling sometimes carrying a darker twist, which she also channels into songwriting, the artist proved early on incapable of sticking to one medium or style, which only made her output that more intriguing. Checking in from the Bay Area and on the verge of opening a new solo exhibition at the esteemed Jessica Silverman Gallery in San Francisco, Clare talks to Dominique about snakes and flies, growing up in Colombus, Ohio as a Peruvian-American kid, attending high profile art schools as a scholarship kid, The Cure, writing and producing her fifth album ‘Grocery Store Flowers', the quest for great gallery representation, spending her working and waking hours between compulsive painting and obsessive songwriting and shedding her musical alter ego Peggy Honeywell .   Follow Clare Rojas here Buy ‘Grocery Store Flowers' on vinyl here See Clare Rojas at Jessica Silverman Gallery here Follow The Most: on Instagram on Facebook. SUPPORT THE MOST ON PATREON HERE.

Fr. Edwin and Alex are back with another episode of Holy Interruptions. It's been over a year since the COVID-19 pandemic brought the world to a halt. Everyone's lives have been effected somehow by this pandemic. Anna Sutton joins the podcast to share her experience as a Life Teen missionary and an Ave Maria University student. Anna shares how her formation helped her persevere through all the obstacles she's faced in the last year and how all of us are called to be missionaries where we are.

Mountain Mission School Grundy, VA  

Stanislas Berteloot  0:01  I have recorded my first interview with Mark Charles on May 22 three days before the murder of George Floyd. Since then, protests across the nation have forced white Americans to confront the darker, racist history of this nation. I called back mark to ask him how he felt when he first saw the video of the arrest and of the death of the Black man. Mark Charles  0:28   Wednesday morning, I forced myself to watch the entire video of the murder of George Floyd. And it was painful. It was gut-wrenching. Not only did you have a white police officer over this black man holding his knee on his neck as a black man was crying out, just to be able to breathe. But there are other people black people women watching this pleading with the officer to take his knee off to let them intervene to check his pulse to come in. He was keeping them at bay with mace, threatening to mace them. And there was another officer standing guard keeping them on the sidewalk. And in the midst of this one of the women who were there, she wasn't on camera, but you could hear her voice and she said something to the effect of how do you call the cops on the cops. And that's the challenge people of color face in this nation is our country believes that it has these institutions white America remembers that there are institutions that have been established to protect them. The police forces, the government, even the military, and people of color, have the lived experiences that throughout history these institutions have been used to oppress them, enslave them and even kill them. And once you realize that once you see that and you see the injustice happening right in front of you, it's what do you do? Where do you turn? Who do you cry out to? How do you call the cops on the cop? And so, what hit me very strong. I saw that video. I lamented it for 24 hours. I couldn't even speak publicly about it. And what it reminded me of emotionally was the 11 years I spent living on the Navajo Nation where I watched these types of things happen to my own people. In his last state of the union, President Obama was acknowledging the deep divisiveness that existed throughout his presidency, the opposition he faced at every turn. And he was lamenting that and talking about the need for our nation to build a new politics. And he quoted the constitution he said We the People. Our constitution begins with these three simple words. Words we've come to recognize me and all the people. That sounds beautiful, even inspiring. He got a lot of applause for that line. But as I sat in my house listening to him, I asked myself I said, when when did we decide we the people means all the people the founding fathers absolutely did not believe we the people met all the people. Abraham Lincoln did not believe were the people meant all the people. As good as the civil rights movement was it did not get us to be the people meaning all the people present Trump does not believe we the people means all the people. This is the problem. We've never decided collectively as a nation. That we want to be a place where We The People, includes everybody.  Barak Obama  4:06  If you're tired of arguing with strangers on the internet, try talking with one of them in real life.Jon  4:20  Welcome to back in America, the podcast.Stanislas Berteloot  4:32  I am Stan Berteloot and this is back in America, the podcast where I explore Americans' identity, culture, and values. My guest today is a candidate running as an independent for President of the United States. A man who's not white, not black, but a dual citizen of the United State and the Navajo Nation. For three years. He lived with his family in a one-room hogan with no running water or electricity out in a Navajo reservation. He dreams of a nation where We The People truly means all the people. Yet as we prepare to celebrate Memorial Day, he reminds us of the ethnic cleansing and genocide the United State carried against the indigenous people of this land. Mark Charles  5:26  Thank you, Stan, it's very good to be with you please let me introduce (...) When we introduce ourselves, we always give our four clans we're matrilineal as a people with our identities coming from our mother's mother. Now my mother's mother's American of Dutch heritage and that's why I say Simba kid dinner. Loosely translated that means I'm from the wooden shoe people. My second clan, my father's mother is told him blini which is the waters that float together. My third clan, my mother's father is also syndicate. And then my fourth time my father's father's to the cine, which is the bitter water clan. It's one of the original clans were Navajo people. I just want to acknowledge as well that I'm speaking to you today from the traditional lands of the discard away. I live in what's now known as Washington DC, but it was the Piscataway who lived in these lands, they hunted here, they fished here, they farmed here, they raised their families here, they bury their dead here. These were their lands long before Columbus got lost at sea. And I want to acknowledge the people whose land them out of where I go around the country. And so I honored today that Piscataway. I also want to honor that you're speaking to me from Princeton, New Jersey, which is the traditional end of the Lenape. And I also honor though the not pay as the indigenous hosts of the land where you are conducting this interview from, but it's great to be on the on the show with you. So thank you for having me. Stanislas Berteloot  6:57  Thank you for making time for me today, Mark. So, let me start with a burning question I have got. Is this country ready for Native American president? Mark Charles  7:12  I understand why you would ask that question. I would actually say that that question is coming from the wrong perspective. What that question does is it it centers white land-owning men. And the challenge we face in this nation is the entire nation was founded on founded for even founded by white landowning men. So our Declaration of Independence, which says all men are created equal, refers to natives as savages. Our constitution which starts with We the People, first of all, never mentioned to women, it specifically excludes natives when it comes to African, just three-fifths of a person which in 1787, that literally left white men and it was white men who could vote. And so the nation which claims to be about equality, freedom and liberty and justice, was actually defined very narrowly. For white landowning men, and that demographic has controlled the narrative and placed themselves at the center of both politics, economics, social life, everything in this country. And so when you ask, is America ready for a native president? The question that is really being asked, Is, are white landowning men ready to have a Native American president? I don't know the answer to that question. That's one reason why I'm running. It's also one of the reasons why my campaign is trying to decenter whiteness. Now, I firmly believe that the marginalized groups within our country, women, African Americans, Native Americans, LGBTQ, other people who are not part of that center demographic.I think there is a very big openness to having knowledge as someone who's native, but also someone who's African American, someone who's a woman, someone who's a member of the LGBTQ community, outside of the center, which is the white landowning male, the rest of the country, I think is definitely ready for a much more diverse knowledge pool of candidates, but even actual presidents. The question is, are white men ready? And technically, I'm not convinced they are. But that does not prevent me from running. And it actually helps me frame my campaign, which is literally about decentering whiteness. Stanislas Berteloot  9:34  Thank you. Thank you. And we'll definitely come back to that. Before we do, however, in order to better understand who you are and what where you come from. I would love you to take me back to your early days. Where did you grow up? Talk to me about your parents, your siblings. Mark Charles  9:53  Yeah, so I grew up in the southwest of the United States, right near a border town. To the Navajo Nation, a small town known as Gallup, New Mexico. This is the area in the United States that in 1862, was ethnically cleansed by Abraham Lincoln. So, after signing the Pacific Railway act in 1862, he literally began very systematically ethnically cleansing native tribes from the states of Minnesota, Colorado and the territory of New Mexico to make way for some of the early routes of the transcontinental railway. And one of those routes went through the Southwest, which was right where are Navajo, the Mescalero, Apache and other problems were. And so in 1863 1864, they began the ethnic cleansing and genocidal policy known as The Long Walk, where they literally burned our villages, burned our homes, destroyed our crops, killed our livestock, and hunted our people rounded us out and moved us down to a reservation established by Abraham Lincoln Near busca donde. it, they called it a reservation technically was a death camp. Over 10th of almost 10,000 people were marched down there. nearly a quarter of our people died while in prison there. And then after we came back after Abraham Lincoln was assassinated. We were moved to a much smaller plot of land north of what was to become Gallup. So I grew up in that area, off of the reservation right near the sporter town in a mission compound that was started by the Christian Reformed Church in the early 1900s. They actually came to the southwest to establish a mission, and they very early on after they arrived, started a boarding school. Again, the role of the boarding schools was to commit cultural genocide to forcibly assimilate natives the status goal of the boarding schools used by the government and the churches was to kill the Indian save the man. And so young children, Native children were taken from their homes put in these military-style boarding schools, punished for speaking their languages punished for practicing their culture. On the stories of abuse that I've heard, mental, physical, emotional, sexual, that happened in these boarding schools is gut-wrenching. And so I my grandparents on my father's side, my Navajo grandparents were both boarding school survivors. And they became Christians, again, a very colonized version of Christianity that rejected their culture, and their language and their understanding of the sacred. And so they emphasized Western education and the English language with my father and my aunt, and they worked as translators for some of the early missionaries. My mother then came down as a missionary nurse and she was actually on her way to Africa when she met my father. And they began dating and fell in love and got married. And this was in the late 60s, which is literally right after biracial marriage even became legal in the United States. For much of this nation's history, biracial marriage was not even legal  Stanislas Berteloot  13:18  Between the United States, Native Americans, and white people or for all races.  Mark Charles  13:24  Yeah, white people are not allowed to marry black people, native peoples biracial marriage was not legal in the United States until the late 60s. Yeah, and so and so they were married soon after that, and I, my siblings and I attended this Mission School, which was in the process of transitioning from a boarding school into a day school. And so we attended there I attended there as a boarding as a day school student. I had other friends and people who were Attending. There's a boarding school student and many times our experiences were vastly different. So that's the environment I grew up in, which was highly assimilated. Even though my Navajo grandparents lived on campus with us and I saw them every day, we did not speak Navajo in the home. The school I went to did not affirm Navajo culture. And it was it was a I so I was raised very much in  in a white evangelical setting. Stanislas Berteloot  14:34  I saw that you were widely mentioned in the Guardian. In the UK that's quite prestigious. Mark Charles  14:42  Yeah, they actually, they did a longer interview of me probably nine months ago. And then they quoted me on it on a story they did on the Navajo Nation. A week or two ago.  Stanislas Berteloot  14:56  Do you have a lot of coverage? at the moment Mark Charles  15:00  No, I've had a few national stories of very few. The press has largely ignored me, including literally writing me out of events that I've attended. The national press in the US does not want to cover my campaign.  Stanislas Berteloot  15:19  And why is that?  Mark Charles  15:21  Well, there's two challenges. The first is the history I'm discussing. Our nation doesn't know what to do with it. Again, there's a deep mythology in the United States of America that we have these foundations that are fantastic and great. And the press doesn't know what to do with someone who clearly articulates a counter to that narrative. I'm second, I'm running as an independent and the press is deeply invested in our two party system and maintaining the status quo of that two party system. And so they largely ignore third party and independent candidates. Stanislas Berteloot  16:00  Were you when you realize that Native Americans were treated as white Americans? And how did it make you feel? Mark Charles  16:07  So, again how growing up I knew I was native, I knew that my father was Navajo I knew I mean, the reservation and my all our my native relatives were literally just across the street are where the reservation began in some instances. And we would go on to the reservation frequently I, I was, you know, Gallop is a center for both native and kind of the settler culture out there. But had you asked me when I was in high school, or when I was even early college about what was the daily experience of native peoples, I probably would have told you that, well, the history was bad. But today, things are much better. And things have improved a lot. It really wasn't until I moved I, I went to college, attended and graduated from UCLA in Los Angeles, moved to Albuquerque, moved back to California, got married, eventually moved back again to the southwest. And then, after a few years was called to pastor a church in Denver, Colorado known as a church was called the Christian Indian center. And the congregation which was primarily Navajo was really wrestling with the question of what did it mean to be native and be Christian? Because the gospel was brought in a very colonial way, which said to be a Christian, you have to be a white, cultured person, speaking English and celebrating Christmas and the Easter Bunny and everything else and giving up your pagan heathen ways of your native culture. There was a renaissance if you will, going on not In the US, but globally, of indigenous Christians who are asking this question, what does it mean to follow the teachings of Jesus, but yet still be from the tribe and the cultures that we are from. And so, I began almost a 10 year process of building relationships with indigenous Christian leaders from all over the world. It was called the world Christian gathering on indigenous peoples. And we would meet every year every other year in a different nation around the world and would talk and challenge and learn about ways we would begin to deconstruct this colonial worldview. And this is where I really began to understanding how deeply embedded the colonial history of our nation was so closely tied to the history of the church. After a few years, our family, my wife, and I decided that if I was going to really be leading in this type of movement, our capacity that I needed to live on the Navajo Nation, we needed to live there. So we moved from Denver back to the Navajo Nation and we wanted to go because I grew up in a border town and on a mission compound and I, attended what essentially was a private school that was also operating as a boarding school.Um, I, wanted to actually live as traditionally as we could. And so we moved into a very remote section of our reservation. Six miles off the nearest paved road on a dirt road. no running water, no electricity. Our neighbors were rug Weaver's and shepherds, and we move they're prepared to live off the grid. We move they're ready to haul our water and cook by camp stove or are over an open fire to live by candlelight using an outhouse, all the things that life has like hurt sheep and everything else of life, what life is like out there and we prepared ourselves with that. What we what caught us by surprise. Literally slapped us in the face was how deeply marginalized we realized the reservation community was it literally like we felt like we dropped off the face of the earth. I learned very quickly that living on the reservation primarily the only nonnatives you ever see or interact with are those who come to give you charity or those who come to take your picture. Almost nobody comes to get to know you as a person or treats you as appear. At the same time I'm experiencing and witnessing and observing the historical trauma of our people from the boarding schools from the long walk from the oppressive history. I'm learning more about the history I'm I'm seeing things from a whole different angle. I'm seeing the oppressive economic policies of our nation and how they've, they've caused this unemployment and the challenges of the reservation tribes not owning their lands, but there being trust land held by the federal government, and I'm seeing all these problems experiencing them firsthand.  Stanislas Berteloot  21:00  How do you feel?  Mark Charles  21:00  and  Stanislas Berteloot  21:00  How do you feel? Mark Charles  21:01  I'm becoming more and more law I'm becoming angrier and angrier, I'm becoming very angry. And I'm trying to process through all this because again, I feel in some ways like a fish out of water because I'd never grown up experiencing this and thinking things used to be bad, but now they're okay. And now I'm sitting in this environment and I find myself just doing and I'm trying to process through it even with some of my non native friends. Again, we're doing this over the phone or email or, or even by letter because they're not coming to the reservation. And every time the topic comes up, I can feel the anger kind of welling up inside of me, and soon I have to hang up the phone so I don't yell at my friends. So I began to kind of disconnect emotionally so I can talk about it more. Almost like this is something I read the newspaper, then I can stay on the on the discussion longer, but it's not soon after that, that my friends defensive start rising. I didn't do that to your people. I wasn't the cause of that. And soon they would hang up the phone. So I was searching for a way to engage the dialogue that led me honestly articulate what I was feeling, but didn't drive myself or others from the conversation. And I was writing a letter to my friends this is after multiple attempts to get understand what I was feeling. And in my letter, I said to them being Native American and living on our reservation in the middle of this country, it feels like our native peoples are this old grandmother who has a very large and very beautiful house. And years ago, some people came into our house, and they violently locked us upstairs in the bedroom. Today, our house is full of people. They're sitting on our furniture, they're eating our food. They're having a party inside our house. Now they've since come upstairs and they've unlocked the door to the bedroom, but it's much later and we're tired. We're old, we're weak, we're sick, so we can't or we don't come out. But the thing that hurts us the most causes us the most pain is that virtually nobody from this party ever comes upstairs, seeks out the grandmother in the bedroom, sits down next to her on the bed, takes her hand and simply says thank you.Thank you for letting us be in your house in why I wrote that. I mean, that's it. That's when I'm feeling it. Stanislas Berteloot  23:22  I love that. I love the metaphor. I mean, I think this is right on. Why do you think nobody comes to you? Why do you think nobody asked? Mark Charles  23:29  Well, I think the challenge is, is because of the history because of the implicit racial bias of white supremacy. Because of the dehumanization of native peoples, African Americans and women, our nation. Our nation doesn't know how to deal with its history. It doesn't know what to do with it, and so and so our country There's this reversal of roles. One of the things our country, part of the national narrative that our country says about itself is that we're a nation of immigrants. Now, that's true for a majority of people. But when you call the United States of America, a nation of immigrants, you're excluding two groups of people. You're excluding Native Americans who were indigenous to these lands and did not immigrate to become a part of this country. And you're excluding descendants of enslaved people from Africa, who were brought here against their will, and then enslaved and forced to build this nation. So calling our nation a nation of immigrants excludes some of the most unjust and oppressive actions our nation has ever done. And so, there because we we have this narrative, not only of we're an immigrants, but we're a nation of exceptional immigrants, American exceptionalism. There's this reversal of roles where you literally have 300 plus million technically undocumented immigrants, people who've never asked for permission, nor have they been given permission to be here. And they act like they own the place. And then you have 6 million approximately indigenous peoples native peoples who have been pushed to the side and are treated like unwanted guests in someone else's house. And so we have this reversal of roles. Again, this goes back to the whole myth of America. One of the myths we have is that these lands were discovered. I have a book titled Unsettling Truths, the ongoing dehumanizing legacy of the Doctrine of Discovery. The first sentence of the first chapter says you cannot Discover lands already inhabited. You can steal lands that aren't habitation, you can colonize lands that are inhabited. You can ethically cleanse lands are inhabited. You cannot discover them. There's already somebody there. So the fact that we have this national narrative that says, Columbus discovered America, it reveals the implicit racial bias, which is that Native Americans who lived here, and Africans who were brought here and enslaved, were not fully human. And so this is why our nation doesn't even think to say thank you. Because then the belief is, and even if you go back to the boarding school, the goal the boarding school was to what to kill the Indian to save the man. The notion is that by the presence of white Europeans in this country, even by The bringing over of African people from Africa and then slaving them here, we civilize them and even humanized them.And wasn't that very generous of these white Europeans. Stanislas Berteloot  27:26  The interviews continue with part two. In part two of this interview, I asked Mark whether Native Americans should work within the system, or should they focus on dealing with the foundation of the problem. Mark also talks at length about the relationship, or lack of, between African American and Native American. He discussed the missing and murdered Indigenous women and girls crisis in the US. We go on to talk about the impact of the Coronavirus on Native American community, President Trump is mentioned and Mark shares some of the immediate actions that he would take. If elected. Make sure you’re listening to part two of the interview of Mark Charles, an independent candidate to the presidential elections of the United States.

"You can't steal everything," Craig Costello says, as he recounts his years in both Queens and San Francisco in the 1980s and 1990s. In many ways, Costello is right. As a graffiti writer, photographer and all around innovator, Costello, also known as KR and, of course, now known as the man behind the KRINK brand of markers and inks for not only graffiti, but fine art practices as well, has been at the forefront of multiple ways of underground culture emerging into public consciousness. These moments and stories are captured in the new book, KRINK: Graffiti, Art, and Invention, and in many ways, the title says it all. Radio Juxtapoz caught up with Costello from his home on Long Island in the midst of a pandemic, but a moment where all of us are being a bit nostalgic and mindful. Costello talked about the intricacies of NYC graffiti in the 1980s, the early rise of Mission School artists out of SFAI in San Francisco in the early 1990s and the slow evolution of his own practice that led to the now famous drip aesthetic he would go on to perfect in NYC back in the early 2000s. There is so much history in this talk; from subway cars to Barry McGee's innovative street work, a love of photography to early beginnings of ALIFE on the Lower East Side. ESPO, IRAK, Os Gemeos, KAWS, Revs + Cost... the stories, the materials, the style... it's all here. Subscribe to the Radio Juxtapoz podcast HERE. The Radio Juxtapoz podcast is hosted by FIFTH WALL TV's Doug Gillen and Juxtapoz editor, Evan Pricco. Episode 042 was recorded via Skype from San Francisco/London/NY, April 8, 2020. KRINK: Graffiti, Art, and Invention is published by Rizzoli, and available now.

A message from the Mission School at the Above All Limits Convention 2020 - Rev Steve Mensah.

"The Weakness of Christ: Politics, Nature, & the Radical Way of Jesus"Dr. Samuel YoungsBryan College, Mission School of MinistryDescription:Christology - or what Christians say, think, and believe about Jesus - has always determined the place and work of the church in the world. As our theology of Christ goes, so goes the Church. And in an increasingly post-Christian Western context, the church must learn how to live, and indeed thrive, in weakness. It is at this precise point that the self-emptying (kenosis) of Christ (Phil. 2:7) becomes a deep well for envisioning a cruciform church and how it might embrace a vulnerable and transformative existence in the midst of today's world. Dr. Samuel Youngs presents a daring understanding of Jesus focused on his radical self-emptying and his strange weakness that changes the world.Learn more about Dr. Young's book: The Way of the Kenotic Christ: the Christology of Jurgen Moltmann.

In today’s EdChoice Chat, Director of National Research Mike McShane talks with Thomas Moran, Jr., the president and CEO of a growing Catholic school in inner-city New Orleans. They talk about how the school started and is growing, how they manage to keep tuition free and what they’re doing to close achievement gaps. To learn more, visit www.edchoice.org.

In The Heart of the Mission: Latino Art and Politics in San Francisco (University of Pennsylvania Press, 2017), Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the “Mission School” by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics. Lori A. Flores is an Associate Professor of History at Stony Brook University (SUNY) and the author of Grounds for Dreaming: Mexican Americans, Mexican Immigrants, and the California Farmworker Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Heart of the Mission: Latino Art and Politics in San Francisco (University of Pennsylvania Press, 2017), Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the “Mission School” by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics. Lori A. Flores is an Associate Professor of History at Stony Brook University (SUNY) and the author of Grounds for Dreaming: Mexican Americans, Mexican Immigrants, and the California Farmworker Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Heart of the Mission: Latino Art and Politics in San Francisco (University of Pennsylvania Press, 2017), Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the “Mission School” by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics. Lori A. Flores is an Associate Professor of History at Stony Brook University (SUNY) and the author of Grounds for Dreaming: Mexican Americans, Mexican Immigrants, and the California Farmworker Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Heart of the Mission: Latino Art and Politics in San Francisco (University of Pennsylvania Press, 2017), Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the “Mission School” by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics. Lori A. Flores is an Associate Professor of History at Stony Brook University (SUNY) and the author of Grounds for Dreaming: Mexican Americans, Mexican Immigrants, and the California Farmworker Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Heart of the Mission: Latino Art and Politics in San Francisco (University of Pennsylvania Press, 2017), Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the “Mission School” by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics. Lori A. Flores is an Associate Professor of History at Stony Brook University (SUNY) and the author of Grounds for Dreaming: Mexican Americans, Mexican Immigrants, and the California Farmworker Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Heart of the Mission: Latino Art and Politics in San Francisco (University of Pennsylvania Press, 2017), Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the “Mission School” by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics. Lori A. Flores is an Associate Professor of History at Stony Brook University (SUNY) and the author of Grounds for Dreaming: Mexican Americans, Mexican Immigrants, and the California Farmworker Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

"Mary Christmas: The Mother(hood) of God for the Perplexed" With Rev. William Glass & Satoya Foster Recorded live at The Camp House in Chattanooga, TN on Dec. 12, 2017. From the beginning, Christians have affirmed that Jesus Christ was “born of the Virgin Mary.” Is this confession just a leftover from a superstitious era, or is it a core part of our faith? Why do the Christian creeds bother to mention Mary when they don’t mention, say, Joseph? Does Mary teach Christians anything about the way God views motherhood – or how they should? Does she matter for our salvation? Does she teach us anything about God? We’ll explore all these questions in an unconventional format – via a conversation about motherhood between William Glass, who is not a mother, and Satoya Foster, who miraculously is. By telling Satoya’s journey through infertility to the surprising birth of her daughter Zoe, we will discuss why Jesus was born of a mother and no father, instead of, say, the opposite. We’ll learn why barrenness is such a big deal in the Bible (hint: it’s not just patriarchy!) and why (Mary’s) motherhood is a crucial part of how God saves us. Finally, we’ll show the part Mary plays in teaching Christians how to read their own Bible and to understand the motherhood of God their father. About the Speakers: William Glass is a PhD candidate in systematic theology at Southern Methodist University. His research is on Catholic and Protestant controversies concerning the doctrine of Marian co-redemption. Before attending SMU, he trained in biblical studies at Duke Divinity School, where he received one of two awards given to his year for excellence in Bible. Satoya Foster is a musician currently based in Chattanooga, TN. Her latest album, Emergence, is available as of November 2017 (https://satoyafoster.com/). She leads worship at Mission Chattanooga, a multi-chapel Anglican congregation, and she is also training for ministry at the Mission School for Ministry.

Co-hosts and sisters, Heather and Heidi, were honored to interview Jan Garman. Jan is 75 years old and has so many nuggets of wisdom for anyone of any age. She shares about her call to China and how she went to "Mission School" at 50 years old. You're going to love Jan as much as we do.

(AM Session 3)

Get an inside look at the BTJ Mission School from Eugene. He's broadcasting from China with special guest, Aaron.

In this episode of the YWAM Teaching Podcast Pete Sutherland and Todd McCormick introduce us to the inductive bible study method used by the Youth With a Mission School of Biblical Studies. The goal of inductive Bible study is to … Continue reading →

Rich Jacobs joins me via skype from his studio in Oakland we talk Pilots, Impressing your parents, Communication, Teen Angst, Punk and Skateboarding, Rainman, Mistakes, Mission School, Move Shows, Franz Kline, Picasso, Keeping It Fresh, Repetition, Self Editing, and Nature's Teachings

Joshua Krause and I sit down for a chat at his home in San Diego. We talk Talk Radio, UFC 132, The Deathsquad, Teaching, Suffering, Life and Death, Battery Brake, Florida, The Mission School, Being a Shredder, Guarding Secrets, The Zoran, Training, Primal Diet, The Sun, Sezio, The Present Moment, and Modernism

This week: Brian and Patricia sit down with Andrew McKinley, proprietor of Adobe Books Backroom Gallery, and Devon Bella, the gallery's current director. They discuss Adobe Books' seminal place in the San Francisco art community, the Mission School, the gallery's recent renovation, and the ominous installation in the window proclaiming "Everything Must Go!"

Sight Unseen speaks with artists of all different mediums looking at the underbelly of their work, exploring what drives them to make such public works about private curiosities and how their work reflects the human condition. In this show, the curators of SF MoMA's SECA Awards, Apsara DiQuinzio and Alison Gass speak about Bay Area art and the winners of this year's SECA awards, as well as discussing the Mission School and the process of co-curating.