Podcasts about Native North American

Músicas de nuestro planeta... y alrededores Music from our planet... and beyond Viajamos por todo el orbe e incluso escuchamos música de otros planetas imaginarios (¿o no?), con nuevos e interesantes discos que llegan hasta nuestras manos y oídos, y que nos hacen viajar por las cumbres de los Andes, entre las comunidades indígenas norteamericanas, con un encuentro galáctico-japonés, haciendo diversas escalas en África (Lesoto, Níger y La Reunión), pasando después por Anatolia, Persia, los países nórdicos y Gran Bretaña. We travel across the globe and even listen to music from other imaginary planets (or not?), with new and fascinating albums reaching our hands and ears, taking us through the peaks of the Andes, among Native North American communities, with a galactic-Japanese encounter, making various stops in Africa (Lesotho, Niger and Réunion), then moving through Anatolia, Persia, the Nordic countries and Great Britain. - Pacha Wakay Munan - Machu tara - El tiempo quiere cantar - Sons of Membertou - The people of the dawn / Wejkwita'jik (The gathering song) - Wapna'kik: The people of the dawn - Kuunatic - Kuuminyo [+ Rekpo] - Wheels of Ömon - Famo Mountain - Oi, oi, oi (Putting baby to sleep) - For those left behind - Etran de L'Aïr - Agadez - Agadez [single] - Votia - Vié kaz - Vié kaz - Gavur Gelinler - Ufak ufak - Burçak tarlasında gelin olması - Sibel - Burçak tarlası - Ne biraktik - Araz Salek - Goshāyesh 11 & 15 - Peripheries of Nahavand - Maija Kauhanen & Johannes Geworkian Hellman - First flight - Migrating - Päivi Hirvonen - Eksyneelle - Maa palaa - iyatraQuartet - Beatriz - Wild green Kuunatic (Celine Fougerouse)

Native North American amphibian species don't often get their proper share of media attention. Thankfully though, Aaron Capouellez has created a media brand dedicated to the preservation of native Pennsylvania species. In this episode, Aaron and I catch up and discuss how the brand has grown, the value of community and media outreach, overcoming obstacles, and the complexity that goes into navigating the PA native species permitting system. We also discuss hiking, camera gear, drone footage, and all the prep work that goes into a field hike. To learn more, check out:https://www.youtube.com/c/PAWoodsandForestshttps://www.pawoodsandforests.com/https://www.instagram.com/woods_and_forests_media/Exo Terra is our sponsor this week. For all your amphibian needs visit: Exo-terra.com or visit your local dealer and follow @exoterra on social media. To Support the Podcast, for merch, and vivarium discounts please visit: https://linktr.ee/AmphibiCast

Sarah Dees is a scholar of American and Indigenous religions and assistant professor of Religious Studies at Iowa State University. Her research focuses on the history of the study and representation of Native North American religious traditions, including the relationship between the production of knowledge about religion and policies limiting the free exercise of religion. Her first book manuscript examines the study of Native American religions in the assimilation era by a Smithsonian research agency. She has taught classes on American religions, Native American religions, religion and museums, method and theory in the study of religion, religious freedom and discrimination, and religion and health. She is also interested the intersections of religion, culture, art, and music. You can see what she's up to at www.sarahedees.com. Visit Sacred Writes: https://www.sacred-writes.org/luce-cohort-fall-2023

In this Part 3 of three Religion Today shows on the evidence for where the Book of Mormon events actually took place, Martin Tanner, points out that no Native North American tribes or groups had a written language before Columbus.  Thus the Book of Mormon could not have been written by Native North Americans.  Many Mesoamerican tribes had a written language, making it most likely the Book of American came from Mesoamerica.  Cement cities are mentioned in Heleman 3:7. There are no Native American cement cities. El Mirador in southern Mexico, if a city that flourished from 550 BC, made almost entirely of ultra-high quality cement. Leprosy, weapons, volcanos and a sunken city in Mesoamerica are also discussed by Martin, as evidences which favor Mesoamerica, specifically the Yucatan Penninsula, as the place where Book of Mormon events happened.

White Buffalo Calf Woman is a Spirit-woman who appeared to the Lakota Sioux people and presented them with the Sacred Buffalo Calf Pipe and the Seven Sacred Rites. The story of this Native North American goddess has been passed down for generations. For Further Reading: The Story of White Buffalo Calf Woman, told by Tillie Black Bear The Story of White Buffalo Calf Woman and the Gift of the Pipe The Legend of the White Buffalo Woman White Buffalo Prophecy, told by Chief Arvol Looking Horse This month, we're talking about Goddesses: mythical figures who have shaped culture, history, and imagination around the world. History classes can get a bad rap, and sometimes for good reason. When we were students, we couldn't help wondering... where were all the ladies at? Why were so many incredible stories missing from the typical curriculum? Enter, Womanica. On this Wonder Media Network podcast we explore the lives of inspiring women in history you may not know about, but definitely should. Every weekday, listeners explore the trials, tragedies, and triumphs of groundbreaking women throughout history who have dramatically shaped the world around us. In each 5 minute episode, we'll dive into the story behind one woman listeners may or may not know–but definitely should. These diverse women from across space and time are grouped into easily accessible and engaging monthly themes like Educators, Villains, Indigenous Storytellers, Activists, and many more.  Womanica is hosted by WMN co-founder and award-winning journalist Jenny Kaplan. The bite-sized episodes pack painstakingly researched content into fun, entertaining, and addictive daily adventures.  Womanica was created by Liz Kaplan and Jenny Kaplan, executive produced by Jenny Kaplan, and produced by Grace Lynch, Maddy Foley, Brittany Martinez, Edie Allard, Lindsey Kratochwill, Adesuwa Agbonile, Carmen Borca-Carrillo, Taylor Williamson, Sara Schleede, Paloma Moreno Jimenez, and Abbey Delk. Special thanks to Shira Atkins. Original theme music composed by Miles Moran. Follow Wonder Media Network: Website Instagram Twitter See omnystudio.com/listener for privacy information.

EPISODE #951 THE WENDIGO - AN INDIGENOUS PEOPLES DAY SPECIAL ON 'STRANGE PLANET' Richard speaks with a cryptozoologist, author and field investigator about the Native North American legend of the wendigo, a supposedly mythological creature or evil spirit originating from the folklore of Plains and Great Lakes Natives as well as some First Nations. According to the legend, the wendigo was once a legendary hunter who turned to cannibalism, and became an insatiable monster. GUEST: D.A. Roberts was born in Lebanon, Missouri, he now lives in Springfield, Missouri with his wife and sons. For most of his career, D.A. served his community in Law Enforcement. D.A. has been investigating and researching cryptids for more than four decades and is the Central Director of the International Dogman Project. D.A.'s late uncle Buddy, a full-blood Cherokee, taught him to hunt, fish and track. He also confirmed for D.A. that the legend of Bigfoot is real. D.A. has been featured on numerous podcasts and shows for his writing and cryptid research, including appearances on Coast To Coast AM. D.A. is the author of Apex Predator (Series); Ragnarok Rising Saga; Code Name (Series); The Nightmare Hunter: Uncanny Valley: The Lakeview Man, and more. WEBSITES/LINKS: https://daroberts.net https://www.youtube.com/c/DARobertsAuthor BOOKS: The Nightmare Hunter: Uncanny Valley Code Name (series) The Lakeview Man Ragnarok Rising Saga Apex Predator (series) SUPPORT MY SPONSORS!!! COPY MY CRYPTO https://copymycrypto.com/richard Discover how over 2,800 people - many of who know nothing about crypto or how to invest - are building rapid wealth the cabal can never steal. "You don't need to know a thing about cryptocurrency if you copy someone who does." Gain Access for just $1 https://copymycrypto.com/richard BECOME A PREMIUM SUBSCRIBER!!! https://strangeplanet.supportingcast.fm Use the discount code "Planet" to receive one month off the first subscription. We and our partners use cookies to personalize your experience, to show you ads based on your interests, and for measurement and analytics purposes. By using our website and services, you agree to our use of cookies as described in our Cookie Policy. Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://strangeplanet.supportingcast.fm/

Nicholas has practiced shamanism for almost 40 years, combining it with the 'earthier' end of Tibetan Buddhism, as well as with 'medicine' teachings from Native North American peoples.He has worked with many gifted medicine people and shamans over the years, and is deeply apprenticed to his own spirit helpers, whose teachings never fail to awe and surprise him.Have a listen to my conversation with him and learn some fascinating facts about shamanism and soul retrieval.More info here:  Sacred Hoop www.sacredhoop.org/offer.htmlPodcast https://3worlds.buzzsprout.comYoutube https://www.youtube.com/c/3worldsshamanism Facebook https://www.facebook.com/groups/3WorldsShamanism/Bandcamp https://nicholasbreezewood.bandcamp.comIf you would like more info on my own work Middle Earth Medicine and soul-song-journey please visit me here for writings, courses, workshops and more...www.middleearthmedicine.comhttps://www.facebook.com/CarolineCareyDance/ Thank you for listening to this podcast, let's spread the word together to support the embodiment of soul, to reclaim our spirituality and to remember a broken innocence, a reclaiming of soul and our life force. Gratitude to you all https://plus.acast.com/s/how-to-find-our-soul-purpose. Hosted on Acast. See acast.com/privacy for more information.

Robert Vetter, M.A. is a cultural anthropologist whose life work concerns the intersection of spirituality and healing in diverse indigenous cultures. His original fieldwork focused on Native North American medicine, especially that of the Southern Plains.Along with his adopted uncle, medicine man Richard Tartsah Sr., he authored the book Big Bow: The Spiritual Life and Teachings of a Kiowa Family.He has studied the traditional Mesoamerican healing system called Curanderismo with teachers both in the United States and in Mexico and maintains a healing practice as well as a community temazcal (traditional Mesoamerican sweat lodge or “house of vapor”) in New York.Robert is a featured curandero in the book Curandero: Traditional Healers of Mexico and the Southwest by Eliseo Torres and Imanol Miranda. He is an instructor at the University of New Mexico's annual conference on Curanderismo, as well as Coursera's online course entitled “Curanderismo: Traditional Medicine of Mexico and the Southwest.” He hosts a podcast entitled “Healing and Spirituality in World Cultures,” on iTunes and all major podcast platforms.BobVetter.com

Robert Vetter, M.A. is a cultural anthropologist whose life work concerns the intersection of spirituality and healing in diverse indigenous cultures. His original fieldwork focused on Native North American medicine, especially that of the Southern Plains.Along with his adopted uncle, medicine man Richard Tartsah Sr., he authored the book Big Bow: The Spiritual Life and Teachings of a Kiowa Family.He has studied the traditional Mesoamerican healing system called Curanderismo with teachers both in the United States and in Mexico and maintains a healing practice as well as a community temazcal (traditional Mesoamerican sweat lodge or “house of vapor”) in New York.Robert is a featured curandero in the book Curandero: Traditional Healers of Mexico and the Southwest by Eliseo Torres and Imanol Miranda. He is an instructor at the University of New Mexico's annual conference on Curanderismo, as well as Coursera's online course entitled “Curanderismo: Traditional Medicine of Mexico and the Southwest.” He hosts a podcast entitled “Healing and Spirituality in World Cultures,” on iTunes and all major podcast platforms.BobVetter.com

Our tenth 'MINI' INDIGENA of the season runs the gamut as usual, with MEDIA INDIGENA regulars Ken Williams (assistant professor with the University of Alberta's department of drama) and Kim TallBear (U of A professor in the Faculty of Native Studies) joining host/producer Rick Harp Saturday, June 11 via the Callin app to discuss... • Riffing off “an African sense of western gender discourses” (as detailed in the book The Invention of Women by Oyeronke Oyewumi), Kim wants to know what Rick and Ken's dating dealbreakers are; • Ken delves into the story of Cree/Métis scholar Réal Carrière, who told CBC he was rejected for a job by higher-ups at the University of Saskatchewan—despite the wishes of a mostly Indigenous hiring committee—due to a lack of documentation; • Boardgaming nerd Rick shares news sent his way about Ezhishin, the “first-ever conference on Native North American typography” set for this November; • monthly Patreon podcast supporter Mark asks us to discuss Bill 96, the new Quebec language law which will effectively require English-schooled students “of Kanien'kehá:ka, Cree, Inuit and Algonquin ancestry … to master two colonial languages to attain a college degree”  

Charles “Chaz” Kader is an investigator of the unknown who was born in Erie, Pennsylvania.He is a member of the Mohawk Turtle Clan and lives on the St. Regis Native North American Reservation. It is a riverfront community on the St. Lawrence River where the Provinces of Ontario and Quebec meet.Charles became aware of the Patterson-Gimlin Bigfoot film in 1975. He then began watching other films and television shows which has led to a lifelong interest in cryptid animals and paranormal events.A self-admitted armchair researcher, he was introduced to a mutual friend in 1994 that began an investigation into a July 1966 eyewitness incident on the Presque Isle State Park. The investigation was based on in-person interviews with Pennsylvania employees, both active and retired, including some extended family members. The year-long effort lit a fuse with Kader.He has investigated reports and interviewed eyewitnesses in Canada, in addition to New York, Vermont, Ohio, Florida, Minnesota, Montana, and Pennsylvania.Charles Kader is a freelance writer and voice actor with a finger on the pulse of historic storylines that still beat in the world around us, should we choose to see and look at them in a timeless sort of way.He has appeared on podcast episodes with “The Haunted Sea,” hosted by the late, great Scott Mardis, as well as with Andy McGrath, the author of the Beasts of Britain, on his “Beastly Theories” podcast.Charles lists the Coral Castle and Warm Mineral Springs as natural attractions in Florida as particularly noteworthy for connections to numerous other phenomena, including the lost continent of Atlantis location in the Gulf of Florida, as well as spiritual possession.Charles will provide some updates on recent cases in New York and Pennsylvania, including shared reports by Paul Bartholomew of Whitehall, New York.Charles is also reviewing the latest book by Stan Gordon, the author and investigator in Western Pennsylvania who famously researched the Chestnut Ridge UFO and Bigfoot flaps in the 1970s to the present and is an expert on the Kecksburg UFO case in Kecksberg, Pennsylvania.One subject that Charles Kader would like to see in paranormal researcher etiquette is the respectful handling of Native North American customs and beliefs in sustainable ways to ensure continued access to what is often a closed subject or history. Indian graveyard tales galore is another way of saying that."Northwoods with Chaz" YouTube Channelhttps://www.youtube.com/channel/UCqQBeGANpAQacrJXbnLVwVQ/playlists

In this sweeping saga that spans empires, peoples, and nations, M. Scott Heerman chronicles the long history of slavery in the heart of the continent and traces its many iterations through law and social practice. Arguing that slavery had no fixed institutional form, Heerman traces practices of slavery through indigenous, French, and finally U.S. systems of captivity, inheritable slavery, lifelong indentureship, and the kidnapping of free people. By connecting the history of indigenous bondage to that of slavery and emancipation in the Atlantic world, Heerman shows how French, Spanish, and Native North American practices shaped the history of slavery in the United States.The Alchemy of Slavery foregrounds the diverse and adaptable slaving practices that masters deployed to build a slave economy in the Upper Mississippi River Valley, attempting to outmaneuver their antislavery opponents. In time, a formidable cast of lawyers and antislavery activists set their sights on ending slavery in Illinois. Abraham Lincoln, Lyman Trumbull, Richard Yates, and many other future leaders of the Republican party partnered with African Americans to wage an extended campaign against slavery in the region. Across a century and a half, slavery's nearly perpetual reinvention takes center stage: masters turning Indian captives into slaves, slaves into servants, former slaves into kidnapping victims; and enslaved people turning themselves into free men and women.HOST:  Rob MellonFEATURED BREW:  Freedom Tower American Amber Ale, Tank Brewing Company, Miami, FloridaBOOK:  The Alchemy of Slavery: Human Bondage and Emancipation in the Illinois Country, 1730-1865https://www.amazon.com/Alchemy-Slavery-Emancipation-1730-1865-Nineteenth/dp/0812225171/ref=sr_1_1?crid=33YTB0LB0FVI5&keywords=the+alchemy+of+slavery&qid=1649022104&sprefix=the+alchemy+of+slave%2Caps%2C656&sr=8-1MUSIC:  Bones Forkhttps://bonesfork.com/

Kel McDonald and Alina Pete Discuss Their New Anthology Graphic Novel, The Woman and the Woods and Other North American Stories, that is now live on Kickstarter. The fifth in a series of graphic novel anthologies that spans the globe, The Woman and the Woods and Other North American Stories, inspired by original Native North American tales is now live on Kickstarter. Kel McDonald, Alina Pete and Kate Ashwin (who was not able to make the interview) in association with Iron Circus Comics along with the help of nearly a dozen other creators brought to life The Woman and the Woods and Other North American Stories, which after only one day on Kickstarter has nearly tripled its original goal! This was an enlightening conversation as to how the series came about and what we could expect in purchasing these books especially across the continents. The most exciting part in being a contributor is that this trio didn't try to nickel-and-dime everyone with their contributions as the most expensive package is only $70! Follow Kel McDonald on Twitter @kellhound. Follow Alina Pete on Twitter @alinapete.

Hello Interactors,This week we pick up where we left off with Thomas Jefferson. Jefferson had appointed Thomas Hutchins to be Geographer of the United States in 1781. In 1784 Jefferson was preparing for expansion west and was combing over Hutchins’ descriptions of what lie west of his beloved Virginia. Jefferson was dubious of Hutchins’ mapping facts and took it up with him in a personal correspondence. What follows is the unfolding of a cartography project of Roman scale. And the birth of an empire.As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.Please leave your comments below or feel free to email me directly.Now let’s go…ON TURTLE ISLANDThomas Jefferson was born with a passion for measuring the world. His father, Peter Jefferson, was a surveyor, naturalist, cartographer, and colonial settler. He instilled in his son a love and interest in the culture and languages the Indigenous people. Later in life, Thomas Jefferson even partnered with another Indigenous admirer and fellow colonizer I mentioned back in February, Roger Williams. They collaborated on documenting the nuances of local native languages. Jefferson compiled twenty years of notes on Indigenous dialects and culture that travelled with him to New York City when he became president. Upon returning to Monticello the boatmen responsible for transporting his belongings ripped opened a box containing the precious papers in search of valuables to be stolen. When all they saw were piles of paper, they tossed them overboard. Decades of research and knowledge lost. As a young man, Jefferson spent time with Indigenous people – and so did his father. In a letter to John Adams, Jefferson writes, “Concerning Indians . . . in the early part of my life, I was very familiar, and acquired impressions of attachment and commiseration for them which have never been obliterated. Before the Revolution, they were in the habit of coming often and in great numbers to the seat of government where I was very much with them. I knew much the great Ontassete, the warrior and orator of the Cherokees; he was always the guest of my father, on his journey's to and from Williamsburg.”Even as Jefferson was scheming to carve up the land his forefathers had invaded into a cartesian grid, he held natives in high regard, writing in 1785,“I am safe in affirming that the proofs of genius given by the Indians place them on a level with the whites. . . . I have seen some thousands myself, and conversed much with them. . . . I believe the Indian to be in body and mind equal to the white man.”Thomas envisioned an interracial “Continental America”. Later, in 1802, he said to a group of native Americans, "Your blood will mix with ours, and will spread, with ours, over this great island." The word ‘island’ is most likely in reference to ‘Turtle Island’ which is rooted in the Native North American creation story, including the Haudenosaunee – a confederacy of six nations in the Northeast. This ancient tale tells how the ‘Great Sprit’ (a term Jefferson commonly used in place of the word ‘God’) created the land of America and its people – complex people capable of both good and evil. As Jefferson was toiling over Hutchins’ maps and words in 1784, looking west at the silhouetted Blue Ridge Mountains of Virginia, he was about to embark on an endeavor that history can now regard as both good and evil.JEFFERSON MISCALCULATESJefferson loved contemplating the universe and fell in love with astronomy in college in 1760. The study of the stars gave him an appreciation for the universe Isaac Newton had revealed a century before. On his transatlantic trips to and from England and France, he’d be on deck exacting the stars dotting the dark sky and calculating meridians as the boat curved along the earth’s surface. He collected maps, globes, and sextants and obsessed over the global coordinate system. He wasn’t alone. This was a time when a consistent calculation of longitude remained elusive and there was a £20,000 prize for a solution. Newton believed the solution would come from astronomy, but woodworker and clockmaker, John Harrison, invented a  mechanical marine chronometer and won the prize in 1773. So it should come as no surprise that Jefferson was able to scrutinize the maps his newly appointed chief geographer, Thomas Hutchins, had published of the territories west of Virginia. Hutchins had been in this role just three years when Jefferson wrote to him with this inquiry in 1784:SirI have been recurring to your pamphlet (which I borrowed for that purpose) for the times at which the inundations begin and end in the Missouri, Missisipi, Illinois, Ohio, Wabache, but I do not find it mentioned there. Will you be so kind as to give me as accurate an account of these times as you can? Does the Tanissee overflow periodically? I suppose not. Will you give me leave to correct an error in your pamphlet page 13. where you say that the country extending from Fort Pitt to the Missisipi and on both sides watered by the Ohio and it’s branches contains at least a million of square miles. I think the Ohio in all it’s parts and branches cannot water more than the fourth of that. Count the degrees in your map into which it pushes it’s branches. You will find them not quite 80, but suppose them made 80 by the branch of the Tanissee which heads in S. Carola. A degree in the middle of this space would contain about 3000, or 3100 square miles and of course 80 would contain about 250,000. I think the whole United states reduced to a square would not be more than one of 900 miles each way and of course that the whole U.S. do not contain a million of square miles. Excuse my freedom. I think this an error in your pamphlet and would wish to know from you whether I see it wrong. I am with much esteem Sir Your most obedt. servtTh: JeffersonThe pamphlet Jefferson is referring to is Hutchins 1778 publication, Topographical Description of Virginia, Pennsylvania, Maryland, and North Carolina. Hardly a pamphlet as we think of them today, it’s over 100 pages of mostly textual descriptions of the land he had explored as far west as the Mississippi River. The majority of which highlighted the agriculture, climate, and land features suitable for settling. As a plantation owner who believed farming was the future of America, it makes sense Jefferson took such interest in the ratio of water to land in Hutchins’ work. It was all part of his grand vision of a mass agrarian expansion west. This is why he wanted Hutchins to lead efforts to survey, measure, and carve it up into a precise and quantifiable grid. Just as the latitude and longitude lines carve up the globe as he bobbed his way across the Atlantic.But Jefferson’s estimation of Turtle Island’s expanse was way off. The whole United States reduced to a square, as Jefferson posited, would end up being nearly four times larger than he imagined. Jefferson didn’t believe that imaginary rectangle could be larger than a million square miles, but it turns out to be nearly four million miles square. Since he’d never really travelled west of the Blue Ridge Mountains, it’s easy to see where it would be hard to imagine. It’s hard to imagine four million square miles even when seen from a satellite image. What Jefferson was trying to rectify, was just how much land to quantify, upon which taxes his country could rely.HUMAN RIGHTS. STATE FIGHTS.Jefferson was acting out what had already been done in Europe in the late 1600s and early 1700s. Rulers pushed for more centralized power and control and cartography played a staring role. The Enlightenment led to what some describe as ‘Enlightened Absolutism’. Two elements emerge under this interpretation of the Enlightenment: An explosion of discovery and invention that led to cultural and societal advancement. A recognition of needed state resources, power, and control for the purpose of war. It fell on cartography to map the acquisition of land through the drawing of lines for the exercise of power. Modernization during the enlightenment included demonstrating governance through systematic documenting and registering of land. Jefferson, a worshipper of the Enlightenment, was acting out the ‘enlightened’ European practice of nation building, cadastral mapping, and growing an army. The revolutionary war had left the new formed United States of America strapped for cash. Like their European contemporaries, they went about collecting funds through subdividing the land to excise tax. When Jefferson wrote to Hutchins in January of 1784 with his questions, he likely was in the process of preparing the Land Ordinance of 1784. This document called for the creation of states west of the Appalachian mountains, north of the Ohio River, and east of the Mississippi River. The ordinance included these five articles:The new states shall remain forever a part of the United States of America.They shall bear the same relation to the confederation as the original states.They shall pay their apportionment of the federal debts.They shall in their governments uphold republican forms.After the year 1800 there shall be neither slavery nor involuntary servitude in any of them.This ordinance was put to committee in April of 1784, but with one glaring omission – Article 5. Abolishing slavery lost by a single vote. Virginia representative James Monroe was absent from voting, at home sick in bed. Monroe, like other slave owning Virginians including Jefferson and James Madison, were routinely conflicted over slavery. They struggled with two competing ideals, upholding the enlightened values of human rights they ensconced in the constitution, and holding together this loose collection of newly formed states for fear of civil war over the issue of slavery. Another example of tension riddled compromise came 16 years later when the absent voter, Monroe, was then President of the United States. He signed the Missouri Compromise in 1820 which admitted Missouri as a slave state while abolishing slavery in states to the north. To this day, our elected leaders continue to waffle on the rights of all humans as imagined by Jefferson. After the loss of Article 5, Jefferson wrote, "The voice of a single individual would have prevented this abominable crime; heaven will not always be silent; the friends to the rights of human nature will in the end prevail."There were also conflicts over just how these states should be carved up. Jefferson had a clear vision of uniform divisions for the purpose of expansion, taxation, and farming. But corporations and private land speculators had other ideas. They had already been grabbing up land and selling it to settlers for a profit. They also had an ally in the government – Alexander Hamilton. This pitted Jefferson against Hamilton in how to measure and divide the newly acquired land.Former surveyor and cadastral mapping historian, C. Albert White, writes, the Jefferson group included advocates:“of [the] sale [of land] to individual settlers in small parcels. The small farmers, frontiers men, and merchants argued that an essential part of a democracy was the right to own property. They could not afford to buy land in large tracts, and if it were sold in huge blocks to wealthy men, the small man would be squeezed out or forced to pay high prices and interest.” Meanwhile, the Hamilton group was: “generally made up of wealthy southern aristocrats and plantation owners, did not think the democracy advocates were capable of settling the land intelligently or capable of handling land ownership. The conservatives were in favor of large grants at low prices to companies or wealthy men who would then handle the business of settlement, such as surveying and patenting.”This was around the time Hamilton was establishing the Bank of New York and he thought Jefferson’s rational approach to subdividing the land would take too long. He favored the rough and tumble approach called ‘metes and bounds’ which is a method that had established the irregular boundaries of the existing colonies and states. It was also a system that had already clogged the courts in land disputes. But Hamilton argued, “It had not been the general governmental policy in the colonies to sell land as a source of revenue prior to the war. The people were familiar with the free settlement system and would occupy and hold the territory faster if allowed free location.”AN ORDINANCE ORDAINEDJefferson, ever the cartographer’s son, knew what he was doing and pushed ahead with his plan. The expansion west would be divided into a grid. And in echoes of the Roman land plots called ‘centuries’ mentioned in last week’s post, Jefferson would follow by naming them ‘hundreds’. As C. Albert White documents:“In 1784, a committee headed by Jefferson drafted an ordinance which called for prior survey of tracts ten geographical miles square, which were called hundreds; they would be subdivided into lots one mile square. The lines would run due north and south, east and west and settlement would be by hundreds or by lots.”After months of debate, the tract size was reduced from ten to seven mile-squares with 49 township lots. One square would be allocated for a school, another for a church, and four would be reserved for Congress to assign at a later date. One-third of any precious minerals found would also be granted to the government. The township squares were to be sold at auction for $1 per acre.This plan drew further objections and the size was reduced once again to six miles square. The intent was to minimize land barons from buying large tracts on speculation. There was also fear that townships spread too far apart would leave them overly vulnerable to attacks by angry Indigenous nations. On May 20, the Land Ordinance of 1785 was passed. "Be it ordained by the United States in Congress assembled, that the territory ceded by individual states to the United States, which had been purchased of the Indian inhabitants, shall be disposed of in the following manner: A surveyor from each state shall be appointed by Congress or a committee of the states, who shall take an oath for the faithful discharge of his duty, before the geographer of the United States, who is hereby empowered and directed to administer the same; and the like oath shall be administered to each chain carrier, by the surveyor under whom he acts.”The chief surveyor and geographer of the United States under whom they would act was Thomas Hutchins. He was granted a team consisting of one surveyor from each of the 13 States. But only eight showed up to work. Their first task was to map a section of land west of the Ohio River bordering West Virginia known as the Seven Ranges. This was the beginning of the United States Public Land Surveying System, known today as the Bureau of Land Management.Hutchins and his crew began work September of 1785 on the north bank of the Ohio River. But it only lasted a week. On October 8th word came of Indigenous unrest due west of their site near land occupied by the Tuscarawas. Hutchins and his crew had only surveyed four miles. A disappointing start to a monumental task. And their troubles had only just begun. Subscribe at interplace.io

Beer Kulture President and CEO Tiesha Cook and The Bronx Brewery’s VP of Marketing Kevin Scheitrum sit down with VinePair’s editorial team to discuss The Bronx Brewery & Beer Kulture Production Internship. Launched in March, the internship aims “to create career-changing opportunities for Black, African American, Hispanic, Latinx, Native North American, Pacific Islander, and other BIPOC and underrepresented communities in craft beer.” Hosted by VinePair senior editor Cat Wolinski. See acast.com/privacy for privacy and opt-out information.

"On the Shoulders of Giants with Thomas Steenburg"  welcomes Kathy Strain to the show!  Anthropologist Kathy Strain joins Thomas and Julie to discuss some of the Native North American legends, stories and beliefs on the enigma of Sasquatch. Kathy is the Heritage Resource and Tribal Relations Programs Manager for the Stanislaus National Forest in Sonora, California. She has a M.A. in Anthropology and conducts research on native cultures and their traditional bigfoot beliefs. Her book, Giants, Cannibals & Monsters: Bigfoot in Native Culture covers this subject in depth, including 154 stories from 57 tribes from throughout North America. Kathy is also on the Board of Directors for the non-profit Alliance of Independent Bigfoot Researchers (www.bigfootresearch.com) and a member of the North American Wood Ape Conservancy. Brought to you by Monster X Radio and Sasquatch Coffee, have you tried it Yeti?  

Exploring the racist treatment of Native North American remains throughout history and how the Native American Graves Protection and Repatriation Act seeks to repair that. tombwithaviewpodcast@gmail.com'Facebook: Tomb with a View PodcastInstagram: tomb.with.a.view

Shane talks about bees with Arizona Research Conservation Scientist, Kim Franklin. Where does the Honey Bee rank among the 20,000+ species of bees. How do honey bees compete with Native North American bees and why are they important to agriculture.   Learn more about Kim's work  http://www.desertmuseum.org https://www.tucsonbeecollaborative.com/   Laugh, Read, Learn, and/or Support: Check out my new comedy web series Quarantine Couple! https://www.quarantinecouple.net Hunker down with an audiobook and support your local bookstore with my longtime partner Libro.fm. They're the first audiobook company to make it possible for you to buy audiobooks directly through your local bookstore. Offer code: hereweare for 3 months for the price of one. https://libro.fm/redeem/HEREWEARE And! there has never been a better time for lifelong learning with our other partner The Great Courses http://www.thegreatcoursesplus.com/he... All support on Patreon goes to my team: Shane Mauss is creating Here We Are Podcast and live shows | Patreon   Learn more about your ad choices. Visit megaphone.fm/adchoices

Shane talks about bees with Arizona Research Conservation Scientist, Kim Franklin. Where does the Honey Bee rank among the 20,000+ species of bees. How do honey bees compete with Native North American bees and why are they important to agriculture.   Learn more about Kim's work  http://www.desertmuseum.org https://www.tucsonbeecollaborative.com/   Laugh, Read, Learn, and/or Support: Check out my new comedy web series Quarantine Couple! https://www.quarantinecouple.net Hunker down with an audiobook and support your local bookstore with my longtime partner Libro.fm. They're the first audiobook company to make it possible for you to buy audiobooks directly through your local bookstore. Offer code: hereweare for 3 months for the price of one. https://libro.fm/redeem/HEREWEARE And! there has never been a better time for lifelong learning with our other partner The Great Courses http://www.thegreatcoursesplus.com/he... All support on Patreon goes to my team: Shane Mauss is creating Here We Are Podcast and live shows | Patreon   Learn more about your ad choices. Visit megaphone.fm/adchoices

Talking American Studies with Kristina Baudemann from the Europa-Universität Flensburg about her and Prof. Birgit Däwes’ new project - Knowing Tomorrow 2.0: Twenty-first Century Native North American Archives of Futurity - about Indigenous Futurisms, Indigenous Studies, and so many great articles and artworks.www.uni-flensburg.de/nativefutures http://abtec.org/Barnaby, Jeff, director. File Under Miscellaneous. Prospector Films/John Christou, 2010. https://www.youtube.com/watch?v=Zi3B2V_e8fY .Deloria, Philip J. Playing Indian, Yale UP, 2007.Derrida, Jacques. Archive Fever, 1995, U of Chicago P, 1996.Dillon, Grace L., editor. Walking the Clouds, U of Arizona P, 2012.Dimaline, Cherie. The Marrow Thieves, Cormorant Books, 2017.Foucault, Michel. The Archaeology of Knowledge, 1969, Pantheon, 1972.Goulet, Danis, director. Wakening. Glen Wood, 2013. https://www.youtube.com/watch?v=bbmi2ff3MBk .Guzmán, Alicia Inez. “Indigenous Futurisms.” InVisible Culture: An Electronic Journal for Visual Culture, 2015, https://ivc.lib.rochester.edu/indigenous-​futurisms/ .Hearne, Joanna. “Native to the Device: Thoughts on Digital Indigenous Studies.” Studies in American Indian Literatures, vol. 29, no. 1, 2017, pp. 3–26. https://muse.jhu.edu/article/659888 .Hopkinson, Nalo. Midnight Robber, Warner, 2000.imagineNative Film + Media Arts Festival. 2167. 2017, www.imaginenative.org​/​2167 .Keene, Adrienne. “Wakanda Forever: Using Indigenous Futurisms to Survive the Present.” Native Appropriations, 24 Feb. 2018, https://nativeappropriations.com​/​2018/​02/​wakanda-​forever-​using-​indigenous-​futurisms-​to-​survive-​the-​present.html .Larson, Sidner J. Captured in the Middle, U of Washington P, 2000.Lutz, Hartmut, et al., editors. Indianthusiasm, Wilfrid Laurier UP, 2019.Nanobah Becker. The 6th World. Futurestates, ITVS, www.youtube.com​/​watch​?​v=​7f4Jm0y_iLk .Roanhorse, Rebecca. “Welcome to Your Authentic Indian Experience™.” APEX Magazine. Science Fiction, Fantasy and Horror, no. 99, 2017, www.apex-magazine.com​/​welcome-​to-​your-​authentic-​indian-​experience/ ​.Roanhorse, Rebecca. “Postcards from the Apocalypse.” Uncanny. A Magazine of Science Fiction and Fantasy, vol. 20, 2018, https://uncannymagazine.com​/​article/​postcards-​from-​the-​apocalypse/ .Roanhorse, Rebecca. Welcome to Your Authentic Indian Experience™. Read by LeVar Burton, 2018, www.levarburtonpodcast.com .Todd, Lauretta. “Aboriginal Narratives in Cyberspace,” Immersed in Technology: Art and Virtual Environments, edited by Mary Ann Moser and Douglas MacLeod, MIT P, 1996.Waititi, Taika, director. Thor. Warner, 2017.Yuxweluptun, Lawrence Paul. “Inherent Rights, Vision Rights,” Immersed in Technology: Art and Virtual Environments, edited by Mary Ann Moser and Douglas MacLeod, MIT P, 1996.

Philip is a dedicated and passionate practitioner who combines principles of Eastern and Western Medicine practices with Movement Based Therapies to help individuals think, move, and feel the best they possibly can. His Studies Include Entrepreneurship, Marketing, Exercise Science, and a Doctorate In Eastern Medicine and Acupuncture. Philip specializes in the treatment of Sports and Orthopedic Injuries, Joint Function/Mobility Assessment, Athletic Performance Enhancement, Neurological and Receptor Dysfunction, Food and Supplement Therapy. Originally from Marshall, MN, Dr. Carter spent a year in Zimbabwe, Africa trying to start a sustainable non-profit chiropractic and functional medicine clinic. From there he spent some time soul searching and ended up in Salt Lake City, Utah, where he was able to see a high volume of clients to refine his techniques and protocols with manual adjustments, soft tissue work, functional medicine, energy medicine, and Applied Kinesiology. His Travels have brought him back to Minnesota to be closer to family and friends. Currently, Dr. Carter is studying traditional healing with Native North American tribes as well as the Carare Community of Colombia and other Amazonian tribes. In his free time Dr. Carter can be found found exploring nature, lost in a book, evolving with traditional medicines, or hanging in a hammock. https://optimal-movement.com/ https://www.facebook.com/movepainfreemn/ https://www.instagram.com/optimalmovementmn/ https://www.instagram.com/thedoc_carter/ --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

A new exhibition at the Bard Graduate Center entitled The Story Box: Franz Boas, George Hunt and the Making of Anthropology explores the hidden histories and complex legacies of one of the most influential books in the field of anthropology, Franz Boas’s 1897 highly influential “The Social Organization and the Secret Societies of the Kwakiutl Indians.” Groundbreaking in its holistic detail, this portrait of a Native North American society was the result of Boas’s fieldwork with the Kwakwa̱ka̱’wakw of British Columbia and collaboration with his Indigenous research partner, George Hunt. The exhibition—with includes designs by artist Corrine Hunt, a great-granddaughter of George Hunt—features ceremonial objects as well as rare archival photographs, manuscripts, and drawings that shed new light on the book and advance understanding of the ongoing cultural traditions it documents. In this installment of “Leonard Lopate at Large” on WBAI, the show’s curator Aaron Glass, associate professor at Bard, joins Corrine Hunt for a conversation on this important work in the early days of anthropology as we now know it.

Why do the powers that be try to convince us that there is a “clash of cultures” or a conflict between Islam and the West or between Islam and Christianity?   To answer that, Dr. John Andrew Morrow discusses his book, The Covenants of the Prophet Muhammad with the Christians of the World.  We learn that Christianity and Islam co-existed peacefully with full protections for Christians for 1400 years. These covenants  “uniformly state that Muslims are not to attack peaceful Christian communities, rob them, stop churches from being repaired, tear down churches to build mosques, prevent their Christian wives from going to church and taking spiritual direction from Christian priests and elders, etc. On the contrary, the Prophet commands Muslims to actively protect these communities ‘until the End of the World’.” In this informative conversation we learn about the rise of European Colonialism and its handmaiden, Islamic Fundamentalism (now funded and supported by the U.S., the Saudis, and Israel) and the role of these modern powers in smearing Islam and framing Muslims as “terrorists” for geopolitical interests.  Dr. Morrow invites us to wake up and learn our history. Find his writings on his website, John Andrew Morrow, and learn more about these historic covenants at Covenants of the Prophet. Dr. John Andrew Morrow was born in Montreal, Quebec, Canada, in 1971. Raised in a multilingual family, he lived in Montreal for ten years and in the Greater Toronto Area for another twenty. The product of a Catholic education, he completed his elementary school in French, his high school in English, and his university studies in English, French, and Spanish. He embraced Islam at the age of 16 after which he adopted the name Ilyas ‘Abd al-‘Alim Islam. After completing his Honors BA, MA, and PhD at the University of Toronto, where he acquired expertise in Hispanic, Native, and Islamic Studies, he pursued post-graduate studies in Arabic in Morocco and the United States. Besides his Western education, Dr. Morrow has completed the full cycle of traditional Islamic seminary studies both independently and at the hands of a series of Sunni, Shi’i, and Sufi scholars. Not only is he a senior scholar, academic, and professor, he is also a respected ‘alim holding the titles of ustadh, duktur, hakim, and shaykh.  Dr. Morrow has spent over a decade and a half in the United States working at various universities including Park University, Northern State University, Eastern New Mexico University, the University of Virginia, and Ivy Tech where he was unanimously appointed to the rank of Full Professor. One of his most noteworthy and memorable experiences involved working as a professor of advanced Spanish, Islamic culture, and world literature for the Institute for Shipboard Education’s Semester at Sea Program. Aside from his academic duties, Dr. John Andrew Morrow is the Director of the Covenants Foundation, an organization dedicated to disseminating traditional, civilizational, Islam; promoting Islamic unity; protecting persecuted Christians; and improving relations between Muslims and members of other faiths. He regularly travels the world to promote peace and justice. Dr. John Andrew Morrow is a Native North American and a proud member of the Metis Nation.

Terry LeBlanc and Graham Hill discuss how Native North American and Indigenous peoples worldwide challenge and enrich the global church. The Global Church Project podcast episode #127. The full version is on theglobalchurchproject.comProfessor LeBlanc, a Mi’kmaq-Acadian, is the Executive Director of Indigenous Pathways and also the founding Chair and current Director of the North American Institute for Indigenous Theological Studies (NAIITS), an indigenous learning community. Terry holds an interdisciplinary Ph.D. from Asbury Theological Seminary, Orlando, Florida, and specializes in Theology and Anthropology.Terry LeBlanc teaches at Tyndale University College and Seminary in Toronto, Canada, and at George Fox University and Seminary in Portland, Oregon, and at Acadia University and Divinity College in Wolfville, Nova Scotia. Terry has accrued over 38 years of community work experience in Native North American and global Indigenous contexts, including as an educator in theology, cultural anthropology and community development practice.Terry has won several awards for his varied writings. In June 2010, he received the Dr. E.H. Johnson Memorial Award for Innovation in Mission for his work on the creation of NAIITS. In May 2015, he was awarded an honorary Doctor of Divinity degree from Acadia University.

Daniel and Andrew talk about different ways of relating to the ancestors. Especially getting into how to help the ancestors evolve and make our lives better in the process. They also get into their relatinoships to the orisha and ways of thinking about practicing a tradition that you were not born into.  Daniel can be found through his site here. His events are there too.  Daniel's talk on practicing other peopels traditions is here.  Andrew's upcoming Ancestral Magick Course can be found here.  Think about how much you've enjoyed the podcast and how many episodes you listened to, and consider if it is time to support the Patreon You can do so here. If you want more of this in your life you can subscribe by RSS , iTunes, Stitcher, or email. Thanks for joining the conversation. Please share the podcast to help us grow and change the world.  Andrew You can book time with Andrew through his site here.  Transcription ANDREW: Welcome to the Hermit's Lamp podcast. I'm hanging out today with Daniel Foor, and Daniel is a Ifá priest and has done all sorts of wonderful work along the lines of ancestral healing. And Ancestral Medicine is the name of the book that he has out. And he and I have a lot of similarities in practices and the kinds of things we're interested in, so, you know, lots of people have been suggesting I have him on for a while, and, and well, today's the day! So, welcome, Daniel! Thanks for being here!  DANIEL: Thanks so much. It's good to be here.  ANDREW: There are people who might not know who you are. Who are you? What are you about?  DANIEL: Yeah, well, I ... to locate myself a bit, I'm a 40-year-old, white, cis-gendered American living in western North Carolina. From Ohio, originally, but traveled a good amount, but live in the States, and have a PhD in psychology. I'm a licensed therapist, so I have a background in mental health.  But mostly I'm a ritualist, and I've been training with different kinds of teachers and traditions for over 20 years now, and started out with more shamanic pagan background with magical things, and migrated into involvement with Islam, and Sufism, Buddhist practice, and then circled back to involvement with indigenous systems and earth-honoring traditions. And in the last decade have been immersed in west African Ifá practice, lineages in the Americas and also in west Africa, and so I'm an initiate of Ifa, Obatala, and Oshun, and Egungun priesthood, [inaudible], and in the lineage of Oluwo Falolu Adesanya Awoyade, Ode Remo, in Ogun State. So I've been four times to Nigeria, and that's one influence on my practice.  But mostly I teach and guide non-dogmatic, inclusive, animist ancestor-focused ritual practice. The last two years or so I have shifted to training others, which has been really satisfying after years of doing more public-facing ritual, I'm now ... I do some of that but mostly I'm training other people in how to guide the work. And I have developed a specialization in repair work with blood lineage ancestors. But I also operate from a broader animist or earth-honoring framework that isn't limited to just that. So. And I'm a dad, I'm a, you know, married, and love the earth here, and live in the American South, which is kind of strange, but also okay. Yeah.  ANDREW: Mm-hmm. That's awesome.  DANIEL: Yeah. ANDREW: So, I mean, I guess, my first question for you is, when did you start feeling the ancestral stuff calling you?  DANIEL: Well, my own lineages are German, English, Irish, early settler colonialist to North America, and so I didn't inherit any religious or spiritual framework or culture that was of value to me in any conscious way as a young person. And so, my first teachers in shamanic practice, Bekki and Crow with the Church of Earth Healing, in the late 90s, nudged me to get to know my ancestors ritually. And it was really impactful, actually. I was surprised by it. I'd never thought about them really before that. And I ended up assisting with an older ancestral guide or teacher, my father's father who had taken his own life, and just showing up for that work, which was powerful.  And it was a catalyst for me to research, do a lot of depth genealogy research about my own family history, and that dovetailed in with my training as a therapist, so I was in a period of connecting a lot of dots and valuing my own heritage, and, in a grounding way ... Not in like some awkward, go white people way, but in a way that helped me to reclaim what is beautiful about European, you know, northern western European cultures, and ... including earlier pre-Roman, pre-Christian magics and lineages. And so, I ran with that ritually. And have guided 120 maybe, multi-day, ancestor healing intensives since 2005 in that work, so I spent about six or seven years getting grounded with all of it myself. Then started to help other people with it. And it just organically developed as a specialization. And I tend to be a little obsessive about a thing, when I'm into it. I'll do that like crazy, until it's ... yeah.  ANDREW: Yeah, I think ... I mean, I think it's interesting how ... Cause I do a lot of ancestral work as well, you know ... DANIEL: Mm-hmm. ANDREW: I do ancestral divination work and, you know, ancestral sort of healing and lineage healing and so on.  DANIEL: Mm-hmm. ANDREW: You know, I've been teaching it with my friend Carrie, we have this, we developed this system of people working with charm casting as a tool ... DANIEL: Mm-hmm.  ANDREW: To get into that work. And, you know, we've been traveling around and teaching it everywhere. We were in China last year teaching it, and stuff like that, with people ... DANIEL: Mm-hmm.  ANDREW: You know, I think that the thing that sort of stands out in your story, that I think stands out everywhere, is so often, like the last little bit, you know, the last few generations, it's kind of wonky, or like there's not a lot, there's not a lot of connection or living connection. Even, you know, it wasn't until last year that I found out that my grandmother read tea leaves when she was alive ... DANIEL: Mm-hmm. ANDREW: And she's been gone for like 12 years, and it just never came up before. She never talked about it, and my mom just never brought it up. Not for any particular reason but it just, it just was never a thing. Even though that's the same grandmother who bought me a tarot deck when I was like 13, long ago.  DANIEL: Right. Of course she did.  ANDREW: But I would have talked about it, right? But how ... Often when you kind of go back, you know, a few generations or somewhere a bit deeper, you know, there are these sort of more ... evolved isn't the word that I super like, but you know, like, more grounded, more helpful, you know, ancestors with a, with a sort of more capacity to be really guides and assist you in this process, right?  DANIEL: Yeah, often. It ... Where those cut-offs happen varies so widely from one demographic or even one individual to another, and I know in a lot of my own lineages, it's been over 1,000 years since anyone during life had a culturally reinforced and supported framework for honoring the ancestors. And so the older ones, the ones even before that, are quite available. So it's not ... I mean I could ... reinforce some kind of orphan victim culturally-damaged white person narrative, but it's not that sexy or useful, and so at a certain point, you're just like, well, you pick up the pieces where they're at, and get the fire going again.  ANDREW: Mm-hmm. DANIEL: And the older ancestors are happy to do that. And so even if someone comes from a really recently and before that culturally fragmented set of lineages, the ancestors are still available, the older ones, and the main repair orientation or practice that I encourage people to try on at first is to partner with those older ancestors and with them, assist any of the dead who are not yet well, any of the ones between those older ones and the present, who are not yet really well-seated, really vibrant. Help them to become well-seated ancestors. So the dead change. It's very important for us living folks to not fix them in some static condition.  ANDREW: Mm-hmm. DANIEL: Just cause people were a pain in the ass or really, you know, culturally in the weeds during life doesn't mean they're doomed to that condition forever. They can really change and become, not only, like, not ghosty, but they can become dynamic, engaged, useful allies for cultural healing work in the present.  ANDREW: Mm-hmm. DANIEL: So. ANDREW: Yeah, I think it's, you know, it's a misconception that a lot of people have that they automatically change on crossing over. DANIEL: Oh, sure, yeah, that's different. (laughing) ANDREW: And then the other side of that is, you know, they can change, but it might take a bunch of work, even if they did change, right?  DANIEL: Yeah, totally. Yeah, both, both are true. Yeah. The idea that just dying makes you wise and loving and kind is really hazardous actually, as a world view. So. ANDREW: Mm-hmm. DANIEL: Cause it'll lead to a view of ... I've seen it at times in pagan circles as well, where it's “Oh, the ancestors, ancestors are good, let's invoke them all. Okay, here are all the names of my ancestors, and the pictures, and let me light a candle and strongly invoke all of them.” ANDREW: Yeah. DANIEL: Well, I hope your invocation doesn't work. ANDREW: Yeah. DANIEL: Because if it does, you're going to get a mixed bag! Cause your people are, you know, if they're well, awesome, but if they're not yet well, and your invocation works, then what you have is some not yet well ghosty energy in your space.  ANDREW: For sure, right? And some of those spirits can be pretty tumultuous, you know, if they're ... DANIEL: Oh, no doubt. Yeah. ANDREW: [crosstalking 09:53] here. I have one grandfather that I continue to work with who, sort of, work on, let's put it [laughing].  DANIEL: Right.  ANDREW: It's been a long time and they're still not ready to be, you know, front and center in anything, cause they just, so caught up in so much deep, deep trauma in their own life and in their generations before them, and, you know. DANIEL: One of, one of the things that I don't, I won't say it's unique to how I approach it, but it's emphasized in how I approach ancestor work, which isn't across the board, is I take a very lineage-based approach. Like I don't even really encourage, necessarily, relating with individual ancestors that much. ANDREW: Hmm. DANIEL: So in the case of someone, not to speak to your specific case necessarily, but let's say someone's grandmother is really quite entrenched in the unwell ghosty range of wellness. My strategy is to make sure that her mother and her mother and her mother and her mother and the lineage of women before them on back through time to the ancient weird witchy deity-like grandmothers, that that whole lineage is deeply well, and the repair happens from the older ones toward the present. And so, once you have the parent of the one who is quite troubled in a deeply well condition, and the whole lineage before them deeply well, as a group energy, asking them to intervene to address the rowdy ghosty grandparent tends to be ... It can ... Well, it can be more effective, simply because there's a re-anchoring of the rogue individuality in a bigger system, in a collective energy.  ANDREW: Mm-hmm. DANIEL: And there's a respect for seniority or hierarchy, by having that person's elders be the ones to round them up. ANDREW: Mm-hmm. DANIEL: So, so that's. I shared that because in the West, generally, I find that people tend to conceive of ancestor reverence primarily as a relating of one individual to another individual, and, and some of the lineage or group level aspects of it can get lost, or they're not as emphasized. And so I find that's an important nuance to include, and then another is, and we've spoken to it, is just the way in which one's ancestors are not at all just the remembered dead, the ones, the recent ones, but they include ... The vast majority of them are living before remembered names. And that's helpful for people who are like, my family are abusive trolls. I'm like, okay, I believe you, but I think what you mean to say is all the generations you know about, which is probably not more than two or three. ANDREW: Yeah. DANIEL: And so, it's like, you're at the ocean, at a windy, cloudy day, and you're saying, “Oh, the ocean is tumultuous,” well, I believe it is, right there at the beach. But the ocean's a big place, yeah. So expanding our frame for who we mean when we say ancestor is gonna be helpful too. ANDREW: Mm-hmm. For sure. Yeah, and there's lots of times when, you know, we'll make offerings or do work with all of those ancestors, right? With the Egun, right, with everybody? Right? DANIEL: Yeah.  ANDREW: You know? And in those ways and so on, right? Yeah, yeah, I mean it's interesting how ... It'd really be interesting to make sure that you're looking at those things. And some of my, some of my best ancestral allies have been gone, you know, three, four hundred years, right?  DANIEL: For sure. ANDREW: Or longer.  DANIEL: Yeah, totally, yeah. ANDREW: They arrive, and they're just like, “Yes! You're the beacon of light amongst all of these things, and let's radiate that out to everybody afterwards and anchor further and deeper,” right?  DANIEL: Yeah. For sure. ANDREW: Mm-hmm. So, when you're doing work with people, are you mostly focused on ... you know, because a lot of people come to ancestor work because they want to get messages and receive stuff and do ... DANIEL: Right. ANDREW: ...[inaudible at 13:59] kind of stuff, right? I mean, I think that that can be fruitful, too, I enjoy that kind of work as well, but that's not really what we're talking about here either, right? I mean not explicitly, right?  DANIEL: Yeah. If we say like, what's the point? It can ... There are a lot of different motivations that can drive someone to want to engage their ancestors. The most common one is, “I'm suffering, will this help?”  ANDREW: Mm-hmm. DANIEL: That's legit. Sometimes it will help indirectly. Sometimes it will help directly because the source of the suffering is unmetabolized intergenerational trouble that's directly connected to ancestral interference, and so sometimes it, you know, it can help in different ways.  Another motivator for the work is seeking life guidance, cause the ancestors have insight into our unique destiny, and can help us to move into closer alignment with that, you know, our unique instructions or soul level work in the world.  As you know, in Yoruba culture, we sometimes talk about the world as the marketplace and Orun or the spirit world as home, and, and so if you forget your shopping list, working with the ancestors can be like, “Let us show you, you said this, this, this, and this,” and be like, “Oh, yeah, okay, thanks,” and so that's helpful to not waste our lives.  And ancestors can be great for being a resource to parents or supporters in family, like they're especially good with all the family sphere, the domestic sphere, like being a responsible family human. And they're also good allies for cultural healing. A lot of the racism and colonialism and sexism and other kinds of cultural toxicity and garbage and bad capitalism that we're stewed in and trying to get out from underneath and help transform ... Those are ancestor, those are troubles created by the ancestors. Like, they're implicated in the trouble. And so they have, appropriately, a hand in resolving the trouble as well.  And so they're great allies, by whatever form, activism, cultural change, all that. And so I really think that working closely with one's ancestors helps cultural change-makers to up their game, so to speak. So that's another motivation.  And this is, I guess it's related to the one about destiny, but, inspired a bit from the Yoruba frameworks. The collective energy or wisdom of the ancestors is associated strongly with the Earth. Like the onile, the earth is like the calabash that holds the souls of the dead. And because the Earth is associated with accountability and, you know, moral authority, and is the witness through of all interactions, in that way also the ancestors carry that same quality of accountability. ANDREW: Mm-hmm. DANIEL: And I think whether or not people can consciously own it, some part of us craves accountability. Like we want to be seen and checked when needed. ANDREW: Mm-hmm. DANIEL: There's something really like ... our daughter almost made it to the top of the steps. Like, the door was open the other day. She's nine months old. But we caught her. It was good. It was way better than had we not held her in that moment.  ANDREW: Right. DANIEL: And there's a way in which that kind of love and connectivity is like, “Oh, I'm not alone in the universe.”  ANDREW: Mm-hmm. DANIEL: If I crawl to the top of the steps, someone will pick me up. So we want that, and the ancestors bring that, as well, when we live with them.  ANDREW: I think it's a, I think it's a thing that, especially, you know, in my experience, people, in Western culture, struggle with too, right? This sort of willingness to acknowledge an authority or an awareness or a position that's sort of above them in a way that they can allow in to say, “You know what, actually, we do know what's better for you in this moment.”  DANIEL: [laughing] Oh, yeah, it's- ANDREW: You what, my friends, you know, going down that road has nothing to do with your destiny, or what have you, right?  DANIEL: Oh, yeah! [laughing] ANDREW: Here's your fault in this mess that you're trying to put on this other person, right?  DANIEL: Oh, yeah, no, people, look, I'm a teacher, also, and so often it's great and fine, and sometimes people are idealizing in awkward ways, and like, oh, don't do that, don't do that. But, but just whatever, fine, it's fine, it tends to burn out and even out. And also sometimes people are really just not okay with anything resembling a power differential or a student teacher relationship.  ANDREW: Right. DANIEL: And it's ... It's tiring a little, as a teacher. Because there is a difference between telling someone just what to do in an authoritative way, and also saying, like, “Well, do you want to learn a thing? Because I know this skill. Like, what do you ... do you want to tell me how it goes, cause ... ?” So, so yeah, it is ... I think it's a function of power so often being abused, that people understandably have mistrust.  ANDREW: Yup!  DANIEL: Yeah. So I have compassion for it, and also the piece around hierarchy and authority is really, is challenging. In the coming months, some dear friends are going to Nigeria to do initiations and I was talking to them last night, and I was like, in the nicest possible way, “Really, your main job as the initiate is to obey.” ANDREW: Yes. DANIEL: Just to, like, the ritual is done to you, nobody really cares what you think about it. And it's totally fine.  ANDREW: Stand here, stand there, [crosstalking 19:59]. DANIEL: Right! Yeah, totally, sit down, drink it, sit, eat it, say thank you. Like ... ANDREW: Yeah.  DANIEL: Yeah. Like you're the thing being consecrated. Your input is not needed.  ANDREW: Yeah. DANIEL: Nothing personal. Next time you go back, then you can have an opinion.  ANDREW: Yeah. And even then-- DANIEL: And even then, so you get one small vote. [laughing] Yeah.  ANDREW: No, for sure. Yeah, let's see what people who ... I mean come for readings of all kinds, but you know, people who approach, you know, getting dillogun readings and stuff like that, and you know, the Orishas come through, and they're like, “Oh, you know what? Don't drink this year, don't, you know, whatever. Don't get tattooed. Don't, you know, no, no red beans for you.” They're like, “Well, what do you mean? I don't understand.” It's like, “Well...” [crosstalking 20:52] DANIEL: Obey! [laughing] ANDREW: What is the understanding? I mean, in a lot of that situation ... in some of those situations, the understanding is more obvious, right?  DANIEL: Right. ANDREW: I had a conversation with a person who'd say, “Well, it seems like you kind of have this kind of challenge, and this is kind of the thing that might counter that,” and they're like, “Okay, yeah, maybe.” But other times it's just energetic or on other levels that it's just like, you know, it's kind of the ... It's an equivalent of saying “Hey, carry this citrine with you for the next year, it's going to help your energy,” but it's in a different structure that people don't relate to in the same way, right?  DANIEL: For sure, yeah.  ANDREW: And then they're like, “But, but, I don't want to be told what to do!” I'm like, “What else are you gonna do?” DANIEL: You just paid me to do that.  ANDREW: Yeah, you asked, right?  DANIEL: [laughing] ANDREW: You didn't have to, I wouldn't worry about it ... DANIEL: But some part of us does, some part of us really, I think wants to be told what to do. And that could go awry, and I'm not saying it's an entirely healthy impulse, but there's something about accountability and structure and community and limits, that's actually really intimate. ANDREW: Yeah. DANIEL: And if you can't hear and accept “no,” your “yes” is meaningless.  ANDREW: Mm. DANIEL: And so there's something that's precious and sweet about protocol and tradition and about structure.  ANDREW: I also think that a lot of people don't really ... Faith is a really complicated and difficult thing for a lot of people too, you know?  DANIEL: Mm.  ANDREW: And especially when entering a new tradition, you know? And, and I think that part of what we're talking about here is also a matter of faith, right? What is your faith in the ancestors or the Orisha or whatever, and how, how do you sustain that faith through being deeply challenged by all that stuff?  DANIEL: Yeah, and for me, look, I was involved with different Orisha teachers in the States, American, for the most part, and ... it didn't work out that well, for the most part. I mean, complicated. But I ... I felt like there was a lot of restrictive and unhealthy and kind of confused energy around it. And I had an opportunity to go to Nigeria to reset some of the initiation-like things that had happened here, so I took a risk on it, and I'm like, “Well, this is either gonna be like the final straw, or some breakthrough,” like, “let's pray for the latter.” And I saw kind of a non-dogmatic group community like, in my Ifá initiation, there were men aged like 80 to five, holding space. Like, and 20, 30 people there. And people were teasing each other, playing, and having a good time. Like the people were well human beings, they seemed happy. And so that relaxed, teasing heart aware energy. I'm like, “Oh, good, this is what I was looking for.” And it helped ... For me, it helped me to trust, and just not fight the system. I'm like, “Just tell me what to do.” Just okay, “eat the pig dung,” okay, “Leave me a bite,” or whatever. Whatever it is. Just tell me what to do. So.  ANDREW: Yeah.  DANIEL: Yeah, it's great.  ANDREW: I used to, you know, get some people who would bring their, you know, like, elderly, Cuban elders to the store. You know? And pick up stuff. DANIEL: Mm-hmm. ANDREW: You know, they're here in Toronto to do a thing, and they'd bring this person to the store, right? And you know my Spanish is not great [laughing] and their English was not great, and we'd like, know some like, Yoruban words in common or whatever. And you would see how sweet and genuine and nice they were. And then they'd notice that like, you know, I've got plants growing at the front of the store for working with religion, and they'd be like, “oh, alamo,” I'd be like, “yeah, yeah,” and we'd have this like sort of pidgin conversation and a bunch of other things, and mostly what it would be is our hearts being opened, all this sharing of our love of this religion and these spirits ... DANIEL: Mm-hmm. ANDREW: And the continuity of that. And it was such a beautiful and uplifting experience, even though there wasn't a lot of words that were associated with it. There was just so much communication happening at other levels, and you could, you know, I could feel my Shango just being happy about it, you know, be like whoever there, too, just being happy about it, and so on. You know? It's so uplifting in that way, right? But ... DANIEL: That's good. It's one of the things in, you know, we had mentioned in our previous chat about my talk on practicing the traditions of other people's ancestors. And-- ANDREW: Mm-hmm. DANIEL: I respect it a lot about the necessary and important dialogues around cultural appropriation, and especially, not only, but especially around respecting different Native North American or First Nations, as you say, traditions, and being mindful of what the conditions of involvement, if that's open, to non-Native people are, etc., and what's important to understand is those same parameters are not universal, and how cultures are shared and understood from one part of the world to another really vary.  And Yoruba culture, for example, is generally an open system. Yoruba people in my experience, in Yorubaland, have never had anyone feel off about me being there and training in Orisha, except for the Christians, who were like, “Why don't you want Jesu?” I'm like, “We have Jesu where I'm at,” it's like, “It's fine, like, go Jesu!” but it's not why I'm here. And one of the things that is important though, is, it's family, like you're stepping into a family, a spiritual family. It's not like a “Hey bro, thanks for the culture, now I'm gonna go back and set up shop, I got what I need.” There's a ... And so when your teachers hit you up for money, it's family. That's what like, you can't be part of a family and have a bunch of stuff, and then other people don't have something, and you don't share it.  ANDREW: Yeah. DANIEL: And so it's ... It's not like you're getting exploited. I mean, that also happens. But just the ethic of sharing and supporting one another. If people don't want that, then they might not want to get involved. because most indigenous systems that I know of that are open to people not of that blood ancestry hold things in a family-oriented way. There's intimacy with that, but there's also connectivity, reciprocity, accountability. Yeah.  ANDREW: And, you know, so, you know, my immediate family where I was initiated lives in the Detroit area, and my, you know, my elders are in Miami, you know, and like, but like, especially when the Detroit folks are doing work, you know, especially bigger things like making priests, you know, I always show up, like, you know, it's like you, when they're doing the work, and you're like, “Oh, it's so inconvenient for me to take four or five days off and go down there and help out, right?” And it's like, yeah, it's inconvenient, and you know, it's time off work, and it's whatever, but it's what those people did for me, right? And it's what allows all of that to continue, and it's a chance to, you know, to also sustain those connections, and you know, sing together, and sit and joke together, and, you know, complain about handling the ... cleaning up after the animals together, and whatever, it's just part of it, right? Like ... DANIEL: Right. ANDREW: And in the absence of being willing to engage that community element of it, right? It's pretty ... If you don't have the community element in one way or another, especially in the Orisha tradition, you don't really have much of anything, you know?  DANIEL: It's true, with the tradition, it in my experience is very communal, and there are a lot of ritual domains of activity you just can't pull off solo.  ANDREW: Yeah.  DANIEL: And it's just that, you know, it's a lot of hard work, it's heavy lifting. And for people who have worked with psychoactives, there's a certain kind of feeling among the group after a long, successful, like all night acid trip, when the sun's coming up, you're sort of like, “Oh, we've just gone through something together.”  ANDREW: Mm-hmm. DANIEL: And, and, minus the LSD, there can be a sense after a multi-day ritual of a strong sense of magic and beauty and intimacy that's shared through all the effort and all the devotion ...  ANDREW: Mm-hmm. DANIEL: That it takes to keep old lineages of practice alive.  ANDREW: Yeah. DANIEL: Yeah.  ANDREW: For sure. And I think it's, I mean, one of the other points that I think was super important ... It's been a while since I listened to that talk and we'll link to it in the show notes, cause it was a good talk. Folks should go back and listen to it. You know, is also the fact that these are living traditions, right? They have continuity. DANIEL: Yeah. ANDREW: And, you know, but there's a big difference between, hey, we're gonna call up some Greek deities and see what happens, you know, and, like, or you know, see what happens sounds dismissive, I don't mean it in that way. And you know, there's nobody, there's no continuity to ancient Greece, in that particular way, versus there are people who've been practicing these traditions from person to person to person, all the way through until now, and you can actually go and ask those people and they can answer you as to what's done and how it's done and why it's done. DANIEL: Yeah. No, it's true. People don't ... If they don't know something, would be in the habit of divining on it, but I wouldn't want someone to, like, not go to flight school and then divine on how to fly the plane. [crosstalking] Yeah.  ANDREW: Yeah. There's that great proverb, which I'm sure you know, which is “Don't ask what you already know,” right?  DANIEL: Right. ANDREW: And I think that there's a sort of choleric glory to that which is, you know, there are things you just shouldn't ask, cause you should already know them, right?  DANIEL: Right. ANDREW: You don't need to ask if we do this thing because we know we don't. You know? DANIEL: Yeah.  ANDREW: We know that Oshun won't take this as an offering. We know that we don't do this kind of thing. We know that, like, you know, you don't ask if you could rob a bank cause the answer's already no. You know? DANIEL: Right. And there's a beautiful essay [inaudible 31:07] by Ologo Magiev [31:09], a child being asked to divine, and their parents died young and so they didn't get the information. And so they invoke their ancestors, and bring a lot of humility, and wing it, and it turns out fine. And, and I think there's also this kind of an implicit message, “And don't do that again. Don't pull that card too many times.”  ANDREW: Right?  DANIEL: [laughing] Then go train! ANDREW: For sure, right?  DANIEL: So, it's both. The deities have kindness, and benevolence, and also, careful! ANDREW: Yeah. And, you know, I was traveling, and I got a call that a friend of mine was like at death's door in the hospital, basically, right? And, you know, and I was just literally at a rest stop getting, gassing up the car when I checked my phone in the middle of New York State, right?  DANIEL: Mm-hmm. ANDREW: And I was just like, all right. And so I went and, you know, kind of looked around for some stuff, and it's like, there's nothing, like I can't, there's nothing I could really sort of put together here, so I just collected a bunch of white flowers and, you know, it's really hilly, right, so I just took them to a spot that I thought was appropriate for Obatala ... DANIEL: Mm-hmm.  ANDREW: And I was like, Obatala, this is all I have today. I'm here, it's this situation, and I need you to accept these and intercede in the situation. And you can get away with that. But that's not practicing the tradition. And that's not gonna, as you say, it's not gonna fly all the time, right?  DANIEL: Yeah. ANDREW: When you're at home, you can do all sorts of other things, you have your shrines or your ancestors or wherever you're working with, right? They will accept these things, cause they do understand circumstance and they're not tyrannical about it, right? They just say, you don't want that to be your way of practicing forever.  DANIEL: I spent years like, I don't know, not quite 20 years, not involved in a really dedicated way in one set tradition. I was training with different traditions for a period of time, and would definitely learn stuff, and would develop my own ashe [33:20] or whatever, but I wasn't like embracing one fully, as an operating system. ANDREW: Yeah. DANIEL: But I learned that it's possible to do it that way. That was actually really helpful to me. That it's possible to go deep with one's own ancestors, to go deep with the spirits of the land, where you're at. ANDREW: Sure. DANIEL: And to get to know them, and to get clarity about your own destiny and to just constellate in the different powers and forces and spirits that are gonna help you to do that. And I also ... that there's loneliness in going it solo, as well. There's like a freedom and a loneliness, both. And it drove me eventually to ... You know, I spent almost ten years involved in Orisha practice and Yoruba ways before I decided to initiate. And it's like a long slow dating process. It wasn't a lot of charisma. It was like, oh, you're the last one left standing, and ... ANDREW: [laughing] DANIEL: We have a ton of compatibility, why are we not doing this? And I go, okay, I guess we're gonna do this. So we just had the high match on the dating, you know, religious dating profile website. So I'm like, oh, maybe we should try this. And, and I haven't regretted it at all. It's very ... It's been a relief. The sense for me is of being held in a bigger frame. And it's not really ... It's not what I teach publicly, I'm not publicly offering services in that way, even though there are certain ones I could, in integrity.  I'm still in training, I'm still trying to learn Yoruba language, and especially with a west African orientation of practice it's such an aural language-based tradition, especially Ifá practice in particular, so I'm trying to hold a ... I think if you're not ancestrally of a tradition, the standards are even a bit higher for you to get it right, which I think is fair and understandable. Especially with the cultural climate of racism in the west and all that, for European ancestor people to be doing west African Ifa, you need to not look like a fool doing it, and so part of that looks like studying the language and really, you know, taking to heart the training.  ANDREW: Mm-hmm. DANIEL: But, it's possible to go really deep without stepping into a tradition. And there are a lot of ritual advantages to having a system to work from, as well. So I appreciate both sides of that. Yeah.  ANDREW: Yeah, for sure. I think you can get there ... I think you can accomplish the same ends either way, right?  DANIEL: Yeah, yeah. ANDREW: I think that where it gets, where it gets touchy is where you're solely working independently, but within the set of spirits that has a living tradition. If you're only working independently and devoid of traditional teaching, you know, that's where it starts to become a question for me of what ... DANIEL: Well, yeah, no, if the main powers you're working with are the Orisha, it's like, well, you've got to, here's the front door. You can try crawling in the window, but it's going to go badly, so.  ANDREW: Yeah.  DANIEL: Yeah. But if you're just working with the weird old land gods and your own ancestors, you can get away with it. yeah.  ANDREW: For sure.  DANIEL: Yeah, for sure.  ANDREW: Yeah. I also like the weird old land gods. You know? There's this beautiful ravine, you know, about a two-minute walk from the shop, [crosstalking 36:45] in Toronto. It runs through and you know, under there, there's sort of part of a buried river, that was once upon a time up on the surface, and all sorts of stuff, and there's wonderful and magical energies that are there, and really fascinating things have happened in that space over time. You know? Like I was ... I was there making a ... dealing with something and helping somebody, and making an offering essentially to the spirit of that place in the snow, right? And then when I came out of sort of the wood part back onto the path, all of these moths emerged, these white moths. And I'm like, there's snow on the ground, and it's snowing right now, what is going on with these things? And I'm like, all right, I'll take it. Big old yes from the spirits of this place on that thing, you know?  DANIEL: Mm-hmm. ANDREW: So I mean yeah, there's some amazing stuff that can happen in those ways, for sure.  DANIEL: Nice. Yeah.  ANDREW: So, I mean, first thing is, I'm going to ask you now if people should, if they're listening to this, and they want to think about starting a, you know, where they should start? And I know that one of the answers is definitely, they should go read your book, cause your book is great. DANIEL: Sure. ANDREW: But like, for the context of our conversation today, where would you kind of point people? Where, where do you point people [inaudible 38:02]? DANIEL: I'm not a very trusting person, really. So, if I were to listen to this conversation, and I didn't know that I'm a good person, I would go to my website, which is ancestralmedicine.org. Root around there, see what the vibe is, and there are other talks, or whatever, and see if you, you know, get an instinctual, this guy's not crazy vibe from where I'm coming from, and if you're drawn to the ancestral work, there are three main ways to engage.  One is to connect with one of the practitioners in the directory there. And there are 30 some people at this point who are trained in the work. Men, women, all different genders of people [38:43--not sure I've got his exact words here], ancestrally diverse people, lots of different opportunities for low income sessions, sessions in seven languages, so, opportunities to connect with people directly for session work. That's the most efficient way. Another is that I offer an online course that starts in December, that's thorough, and it maps along the heart of the book, chapters 5 through 9, which is lineage repair work, and there's a lot of support throughout that course, so that's an option, and I'll also be offering a course through the Shift network in the fall.  And then, a third way is the in-person trainings. And the last one I'm going to guide probably in North America will be in just over a week in Ottawa, the 24th to the 26th, and there's a talk on August 22, next Wednesday, in Ottawa as well, and all the info on that is on my site, and additionally, to that, there are trainings in maybe ten cities and also coming up in Australia and Mexico and maybe Russia and Canada and Victoria, so. And those are done by students who I trust to guide the work. So in person work, online course, or sessions, are, in addition to the book, the three main ways to plug in. Yeah.  ANDREW: Perfect.  DANIEL: And, and, you know, like just to say it, if you're wary of people, which is warranted, this approach to the work doesn't involve the practitioners or me or anybody saying, “Hey, this is what your grandmother says to you.” It's about stepping the individual through a process of reclaiming and re-energizing their ability to connect directly with their own people. So, it's an empowering approach in that way. It's not somebody getting all up in the mix and channeling messages to your people. There's nothing wrong with that, it's just not this approach, so. And especially if your family's a mess, it's useful to do ancestor work. Cause you get some space from all that, and connect with what's beautiful and trustworthy in your own blood and bone lineages. So that's grounding, it's helpful, also for the cultural healing that's needed.  ANDREW: Yes. Well and I think it can be quite liberating, you know, because we're carrying those patterns, right?  DANIEL: Oh, yeah. So you can relate consciously or unconsciously with your people, but you don't get to opt out of relatedness. Yeah. ANDREW: Exactly, right? And if we can tidy those up and take some of that burden off of us or free ourselves from that, right? Then we get to show up much differently in that way, right?  DANIEL: Yeah. I think the masquerades in Yoruba culture, Egungun, and it's a blessing when they come around, but it's also a lot of people try not to be touched by them. And so there's ... It conveys something about the ancestors, like, they're dangerous to avoid and they're dangerous to have around. ANDREW: Yeah.  DANIEL: But, whatever, it's just like living humans. [laughing] ANDREW: For sure. People are challenged on both sides of the veil, right?  DANIEL: [laughing] Yeah, exactly.  ANDREW: For sure.  DANIEL: So, good.  ANDREW: Well, thank you so much for making time today, Daniel. It's been great to hang out and chat with you.  DANIEL: For sure, thanks, Andrew, thanks for your service, here. Blessings on everything you're up to. ANDREW: Thank you. DANIEL: Yeah. Good.   

Native North American populations are suffering from unprecedented rates of long-term chronic disease and poor mental health, largely associated with lifestyle changes and a transition from land-based to processed foods. But it actually might not be too late to reverse this "nutritional transition." Equitable, Sustainable, and Healthy Food Environments (FSSD), Samson Socialize with science on Twitter using @ISGPforum with #ISGPforum, and read the policy position paper and debate summary associated with this episode at the Institute on Science for Global Policy's website: www.scienceforglobalpolicy.org. Disclaimer: The ISGP is a nonprofit organization that does not lobby for any position except rational thinking. Podcasts reflect the views expressed by conference participants. ISGP conferences follow an unique debate-and-caucus format. Distinguished scientists write 3-page policy position papers, then engage in 90 minutes of intensive debate with invited subject matter experts, policy makers, and other stakeholders collectively known as “the debaters.” Following the debates, participants engage in small, moderated caucus sessions to identify areas of consensus and actionable next steps. All conference participants then reconvene for a plenary session to compare the outcomes from each caucus group. For more information, please visit www.scienceforglobalpolicy.org.

Why do the powers that be try to convince us that there is a “clash of cultures” or a conflict between Islam and the West or between Islam and Christianity?   To answer that, Dr. John Andrew Morrow discusses his book, The Covenants of the Prophet Muhammad with the Christians of the World.  We learn that Christianity and Islam co-existed peacefully with full protections for Christians for 1400 years. These covenants  “uniformly state that Muslims are not to attack peaceful Christian communities, rob them, stop churches from being repaired, tear down churches to build mosques, prevent their Christian wives from going to church and taking spiritual direction from Christian priests and elders, etc. On the contrary, the Prophet commands Muslims to actively protect these communities ‘until the End of the World’.” In this informative conversation we learn about the rise of European Colonialism and its handmaiden, Islamic Fundamentalism (now funded and supported by the U.S., the Saudis, and Israel) and the role of these modern powers in smearing Islam and framing Muslims as “terrorists” for geopolitical interests.  Dr. Morrow invites us to wake up and learn our history. Find his writings on his website, John Andrew Morrow, and learn more about these historic covenants at Covenants of the Prophet. Dr. John Andrew Morrow was born in Montreal, Quebec, Canada, in 1971. Raised in a multilingual family, he lived in Montreal for ten years and in the Greater Toronto Area for another twenty. The product of a Catholic education, he completed his elementary school in French, his high school in English, and his university studies in English, French, and Spanish. He embraced Islam at the age of 16 after which he adopted the name Ilyas ‘Abd al-‘Alim Islam. After completing his Honors BA, MA, and PhD at the University of Toronto, where he acquired expertise in Hispanic, Native, and Islamic Studies, he pursued post-graduate studies in Arabic in Morocco and the United States. Besides his Western education, Dr. Morrow has completed the full cycle of traditional Islamic seminary studies both independently and at the hands of a series of Sunni, Shi’i, and Sufi scholars. Not only is he a senior scholar, academic, and professor, he is also a respected ‘alim holding the titles of ustadh, duktur, hakim, and shaykh.  Dr. Morrow has spent over a decade and a half in the United States working at various universities including Park University, Northern State University, Eastern New Mexico University, the University of Virginia, and Ivy Tech where he was unanimously appointed to the rank of Full Professor. One of his most noteworthy and memorable experiences involved working as a professor of advanced Spanish, Islamic culture, and world literature for the Institute for Shipboard Education’s Semester at Sea Program. Aside from his academic duties, Dr. John Andrew Morrow is the Director of the Covenants Foundation, an organization dedicated to disseminating traditional, civilizational, Islam; promoting Islamic unity; protecting persecuted Christians; and improving relations between Muslims and members of other faiths. He regularly travels the world to promote peace and justice. Dr. John Andrew Morrow is a Native North American and a proud member of the Metis Nation.

Feburary 18, 2018 This studies project is organized by Ahimsa Timoteo Bodhrán With panelists Rasha Abdulhadi, Anthony Aiu, Vaimoana Niumeitolu, Melissa Iakowi:he'ne' Oakes, Kaina Quenga Decolonial Design principles resonate across artistic expressions—performative, visual, tactile, acoustic, olfactory, gustatory, terrestrial—and the range of living-creature-made and naturally-occurring compositions. Embedded in each being, each Indigenous constellation of relations, larger system of systems, are organizing principles, rationales shaping their design and interaction. Articulating an interwoven Indigenous conceptualization of choreography, in which Native movement is embedded in a larger set of relations, human motion within a world of motion, this decolonial dialogue seeks to restore our cosmological context.   Gathering together womanist/queer/trans Native North American, Indigenous Pacific, and Palestinian movement makers and multimedia artists, activists and community organizers, critics, and educators, this dialogue illustrates the interlinked nature of our intersectional sovereign movements, our simultaneous struggles for self-determination over our terrestrial, physical, and cultural bodies. This Studies Project took place on February 18, 2018 at 3 pm at Abrons Art Center G05. Studies Project is an artist-curated series of panel discussions, performances and/or other formats that focus on provocative and timely issues of aesthetics and philosophy in the intersection of dance and social politics, confronting and instigated by the dance and performance community. For more information please visit: www.movementresearch.org

This time, we talk about some cool Native North American folklore critters. Both are spooky in their own right but, only one can be the champ. 2 Monsters enter. 1 Monster leaves. Its like ThunderDome but not as well acted out... Learn more about your ad choices. Visit megaphone.fm/adchoices

Patrick Gale discusses his novel, A Place Called Winter, set at the beginning of the 20th century. The life of Patrick's own great-grandfather Harry Cane provides the backdrop for a fictional story about the character Harry Cane, who leaves behind his wife and daughter in order to keep a scandalous love affair with another man quiet, and emigrates to the harsh wilderness of Canada. Harry signs up for an emigration programme to the newly colonised Canadian prairies. Remote and unforgiving, his allotted homestead in a place called Winter is a world away from the suburbs of turn-of-the-century Edwardian England. And yet it is here, isolated in a seemingly harsh landscape, under the threat of war, madness and an evil man of undeniable magnetism that the fight for survival will reveal in Harry an inner strength and capacity for love beyond anything he has ever known before. Patrick Gale describes how he followed in his great-grandfather's footsteps and travelled to Winter in Saskatchewan and learned about those pioneering communities and their relationship with the Cree, the Native North American tribe. And how the character Troels Munck was named for a Danish man who bidded to appear in Gale's next novel at a charity fundraiser. Presenter : James Naughtie Producer : Dymphna Flynn April's Bookcub choice : The Essex Serpent by Sarah Perry (2016).

  Terry talks about “weaponized” religion, compound worldviews, about living in a “both/and” world, and unpacks notions of interdependence, integration and inter-relationship.   Biography Terry is Mi’kmaq / Acadian. He and his wife Bev are in their 44th year of marriage. They have three adult children – twin daughters and one son. In addition to being the Executive Director of Indigenous Pathways, he is also the founding Chair and current Director of NAIITS: An Indigenous Learning Community. Terry holds an interdisciplinary PhD from Asbury Theological Seminary, specializing in Theology and Anthropology. Terry serves as adjunct professor at George Fox Evangelical Seminary in Oregon, Acadia University and Divinity College in Wolfville, William Carey International University, and Tyndale University College and Seminary in Toronto, where he also resources the B.Ed. program. Terry has accrued over 38 years of community work in Native North American and global Indigenous contexts including as an educator in theology, cultural anthropology and community development practice. Author of numerous articles, papers and assorted book chapters, Terry has won several awards for his varied writings. In June 2010, for his work on the creation of NAIITS, Terry became the 28th recipient of the Dr. E.H. Johnson Memorial Award for Innovation in Mission – an award he holds in common with such distinguished recipients as Archbishop Desmond Tutu. In May of 2015 Terry was awarded an honorary Doctor of Divinity degree from Acadia University.   ----------   For more information about my podcasting, writing and public speaking please visit my site here.   With thanks to producer Josh Snethlage and Mixed Media Sound.           See acast.com/privacy for privacy and opt-out information.

This week we look at the narratives, sites and artifacts of the native North Americans in their practice of religion and astronomy.  We look at the traditions Chumash tribe of California, the kivas and spirals of the peoples of the Four Corners region including the Hopi, Navaho, Zuni and Anasazi, the Medicine Wheels of the central plains and the mounds and woodhenges of the Cahokia site of Mississippian peoples of Illinois.

2/13/11 SUNDAY 8-10 PM Eastern Dr. Jordan Paper, Ph.D. - PART TWO BOOK ONE: The Deities Are Many: A Polytheistic Theology (S U N Y Series in Religious Studies), State University of New York Press, 2005 BOOK TWO: Native North American Religious Traditions: Dancing for Life, Praeger, 2006 BOOK THREE: Through the Earth Darkly: Female Spirituality in Comparative Perspective (with co-authors: Elizabeth Aijin-Tettey, Louise Backman, Jacqui Lavalley, Marilyn Nefsky, Li Chuang Paper, Johanna Stuckey), Continuum Intl Pub Group, 1997

2/13/11 SUNDAY 8-10 PM Eastern Dr. Jordan Paper, Ph.D. BOOK ONE: The Deities Are Many: A Polytheistic Theology (S U N Y Series in Religious Studies), State University of New York Press, 2005 BOOK TWO: Native North American Religious Traditions: Dancing for Life, Praeger, 2006 BOOK THREE: Through the Earth Darkly: Female Spirituality in Comparative Perspective (with co-authors: Elizabeth Aijin-Tettey, Louise Backman, Jacqui Lavalley, Marilyn Nefsky, Li Chuang Paper, Johanna Stuckey), Continuum Intl Pub Group, 1997