Podcasts about natives

How have maternal - and grandmaternal - ways of knowing been sidelined and undervalued? What role has sociology's focus on its ‘founding fathers' played? And what's the cost, in South Africa and beyond? Babalwa Magoqwana, Director of the Centre for Women and Gender Studies at Nelson Mandela University, joins us from Gqeberha.In this fascinating conversation on knowledge and value, gender and care, Babalwa celebrates her grandmother - “a learning space, a space of imagination” - who provided her with “ways of knowing” that remain sidelined in academia. By foregrounding such maternal and grandmaternal figures, Babalwa argues, not only might we reduce the dissonance felt by students whose experience jars with that shown to them by classic sociological theory (of the “nuclear family”, for example); we also quickly see how the production of what we value as “knowledge” has been a colonial imposition - including rigid gender binaries, or notions of seniority rooted solely in chronology - that did not originate in Africa itself. Motherhood, says Babalwa, has been reduced to the identity of a single female person. We must de-gender it and recognise that all of us need to care.Plus: Babalwa celebrates the work of Ifi Amadiume, author of ‘Male Daughters, Female Husbands', and Oyèrónkẹ́ Oyěwùmí, author of ‘The Invention of Women'. She also reflects on the unrecognised labour of black women in the neoliberal university. And we ask: can we speak of “African Sociology” in general? Babalwa explains why we may.Guest: Babalwa Magoqwana; Hosts: Rosie Hancock, Alexis Hieu Truong; Executive Producer: Alice Bloch; Sound Engineer: David Crackles; Music: Joe Gardner; Artwork: Erin AnikerFind more about Uncommon SenseEpisode ResourcesBy Babalwa MagoqwanaInyathi Ibuzwa Kwabaphambili: Theorising South African Women's Intellectual Legacies (2024, with S. Magadla and A. Masola)On maternal legacies of knowledge, ukwambathisa, and rethinking of the sociology of Eastern Cape, South Africa (2023, with P. Maseko)Thirty years of Male Daughters, Female Husbands (2021, with S. Magadla and N. Motsemme)Reconnecting African Sociology to the Mother (2020, with J. Adesina)“Forced to Care” at the Neoliberal University (2019, with Q. Maqabuka and M. Tshoaedi)From the Sociological Review FoundationUncommon Sense episodes: Margins, with Rhoda Reddock (2024); Natives, with Nandita Sharma (2022); Love & Reproduction, with Alva Gotby (2025)Discover our lesson plans for use in the classroom!Further resources“I Write What I Like” – Steve Biko“Three Mothers” – Anna Malaika Tubbs“Male Daughters, Female Husbands” – Ifi Amadiume“The Invention of Women” and “What Gender is Motherhood?” – Oyèrónkẹ́ Oyěwùmí“Forced to Care” – Evelyn Nakano Glenn“Scholars in the Marketplace” – Mahmoud Mamdani“Eating from One Pot” – Sarah MosoetsaSupport our work. Make a one-off or regular donation to help fund future episodes of Uncommon Sense: donorbox.org/uncommon-sense

Shayna Hobbs is a Stockbridge-Muncie Mohican musician who grew up in Nashville when her father, musician Bill Miller, moved their family here to pursue his own musical journey. Hobbs said she had the vision for IndigeNash for what felt like years. She connected with some other Native artists and musicians and found out they shared a similar vision. The more she talked to Natives, the more she saw something like IndigeNash was a need. IndigeNash says they are dedicated to the rich heritage and bold, contemporary contributions of Indigenous artists. Their second annual Indigenous Arts Festival features events happening tonight (Nov 19) through Sunday (Nov 23) taking place at various locations from The Forge, Frist Arts Museum, and The OG Basement, and honors Native voices that shape culture today featuring visual art, music, film, comedy, and storytelling. 

Is COP30 shaping up to be the worst UN climate conference ever? The 30th Conference of the Parties is underway in the Brazilian jungle — some of which was cleared and paved to bring the private jet-set and bureaucrats into the venue. And just days in, the whole thing is already descending into chaos.A large group of angry indigenous protesters have stormed the conference, furious that the agenda left them out. Poor planning and shoddy infrastructure have led to rain leaking through light fixtures, broken air conditioning, and even problems with something as basic as toilet paper disposal.Maybe sensing this impending farce, at least 30 major countries — including the United States — have declined to send official government delegations. We're only a few days in, and it's already looking like the worst COP ever. That takes some doing.On Episode #182 of The Climate Realism Show, we'll break down what's really happening at COP30 and what it reveals about the people who want to control every aspect of our lives to “save the planet.”The Heartland Institute's Jim Lakely, Anthony Watts, Sterling Burnett, Linnea Lueken and guest Chris Martz will also cover some of the Crazy Climate News of the Week.Join us LIVE at 1 p.m. ET on YouTube, Rumble, X, and Facebook — and jump into the live chat!Chapters: 00:55 Intro02:35 Special Guest and Panel Introduction04:17 Crazy climate news of the week19:41 Democrats are getting quieter over Climate News?29:35 COP 30: The Natives are Restless36:09 COP Pledge Defeat the Deniers 51:49 The COP 30 Fall Out1:07:03 Advisory Metals!1:08:51 Q & A In The Tank broadcasts LIVE every Thursday at 12pm CT on on The Heartland Institute YouTube channel. Tune in to have your comments addressed live by the In The Tank Crew. Be sure to subscribe and never miss an episode. See you there!Climate Change Roundtable is LIVE every Friday at 12pm CT on The Heartland Institute YouTube channel. Have a topic you want addressed? Join the live show and leave a comment for our panelists and we'll cover it during the live show!

Hey green thumbs! This week Kevin sits down with Lesley Hamamoto, president of the Sacramento Valley Chapter of the California Native Plant Society. Learn why California native plants are so important to local ecosystems and hear Lesley's passion for growing natives at home. She shares her favorite species, practical tips for gardeners, and simple ways you can make a difference by getting involved with CNPS.Learn more and join the movement at: Sacramento Valley CNPSGreen Acres Garden PodcastGreen Acres Nursery & SupplyGreen Acres Garden Podcast GroupIn the greater Sacramento area? Learn how to make your yard Summer Strong and discover water-saving rebates at BeWaterSmart.info.

Is COP30 shaping up to be the worst UN climate conference ever? The 30th Conference of the Parties is underway in the Brazilian jungle — some of which was cleared and paved to bring the private jet-set and bureaucrats into the venue. And just days in, the whole thing is already descending into chaos.A large group of angry indigenous protesters have stormed the conference, furious that the agenda left them out. Poor planning and shoddy infrastructure have led to rain leaking through light fixtures, broken air conditioning, and even problems with something as basic as toilet paper disposal.Maybe sensing this impending farce, at least 30 major countries — including the United States — have declined to send official government delegations. We're only a few days in, and it's already looking like the worst COP ever. That takes some doing.On Episode #182 of The Climate Realism Show, we'll break down what's really happening at COP30 and what it reveals about the people who want to control every aspect of our lives to “save the planet.”The Heartland Institute's Jim Lakely, Anthony Watts, Sterling Burnett, Linnea Lueken and guest Chris Martz will also cover some of the Crazy Climate News of the Week.Join us LIVE at 1 p.m. ET on YouTube, Rumble, X, and Facebook — and jump into the live chat!Chapters: 00:55 Intro02:35 Special Guest and Panel Introduction04:17 Crazy climate news of the week19:41 Democrats are getting quieter over Climate News?29:35 COP 30: The Natives are Restless36:09 COP Pledge Defeat the Deniers 51:49 The COP 30 Fall Out1:07:03 Advisory Metals!1:08:51 Q & A In The Tank broadcasts LIVE every Thursday at 12pm CT on on The Heartland Institute YouTube channel. Tune in to have your comments addressed live by the In The Tank Crew. Be sure to subscribe and never miss an episode. See you there!Climate Change Roundtable is LIVE every Friday at 12pm CT on The Heartland Institute YouTube channel. Have a topic you want addressed? Join the live show and leave a comment for our panelists and we'll cover it during the live show!

For this episode of The Black Madonna Speaks, we will be continuing the theme of Native American Marian Apparitions. Our Lady of Coromoto appeared to Natives from the Copses Tribe in 1561 and 1562, leaving behind a miraculous image that is celebrated to this day at the Basilica which bears her name. To make a one time donation of any amount to support the podcast, please donate tohttps://www.paypal.com/paypalme/BlackMadonnaHeartBecome a Patron for the channel at https://www.patreon.com/TheBlackMadonnaSpeaksTo purchase Black Madonna Speaks extra content, please visithttps://www.patreon.com/theblackmadonnaspeaks/shop#divinefeminine #sacredfeminine #virginmary #ourlady #blackmadonna #anthroposophy #NativeAmericanHeritageMonth #NativeHeritageMonth #Indigenous#spiritualjourney #camino #pilgrimage #spirituality #Native #Coromoto #Venezuela #OurladyofCoromoto

Ahead of the first ever Gardening with Natives workshop in the Blue Mountains to be organised by the Blue Mountains Conservation Society on 9 Nov 2025, Paul Gadsby dropped by the Radio Blue Mountains studio to discuss growing native Australian plants with Rights, Rorts and Rants. Paul is a botanist, educator and expert with 20 years experience with native plants. He has a passion for working in and learning about native vegetation.In this brief interview Paul talks about his upcoming presentation about the benefits of planting natives plants local to your area. He is encouraging us to take a deeper dive into what is a native plant. Credits: Guest: Paul GadsbyPresenters: Peter Lammiman and Debra SmithSound: Debra Smith Date : Rights, Rorts and Rantswas broadcast on 31 October 2025 by Blue Mountains Unions & Community (BMUC)If you'd like to add to the discussion, you can ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠leave an audio comment about our show⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, which may be added to one of our podcasts.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apply to be a guest on our radio show⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, Rights, Rorts and Rants on Radio Blue Mountains 89.1FM, Fridays from 4pm to 6pm or livestreamed via ⁠⁠⁠⁠⁠⁠rbm.org.au.⁠⁠⁠⁠⁠⁠Join a union - 1300 486 466 or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠join online⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.  Join ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠BMUC⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.Blue Mountains Unions & Community pays its respect to and acknowledges, the Darug and Gundungurra First Peoples of the Blue Mountains area and acknowledges this is Aboriginal Land that was never ceded.Authorised by D Smith, Secretary, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Blue Mountains Unions Council Inc⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, 52-52A Great Western Hwy, Mount Victoria, NSW.Disclaimer: Rights, Rorts and Rants explores a range of issues from different perspectives. The views expressed on the show and podcast are not necessarily endorsed by Blue Mountains & Community. 

Last time we spoke about the Changsha fire. Chiang Kai-shek faced a brutal choice: defend Wuhan to the last man or flood the land to slow the invaders. He chose both, pushing rivers and rallying a fractured army as Japanese forces pressed along the Yangtze. Fortresses at Madang held long, but the cost was high—troops lost, civilians displaced, a city's heart burning in the night. Wuhan fell after months of brutal fighting, yet the battle did not break China's will. Mao Zedong urged strategy over martyrdom, preferring to drain the enemy and buy time for a broader struggle. The Japanese, though victorious tactically, found their strength ebbing, resource strains, supply gaps, and a war that felt endless. In the wake of Wuhan, Changsha stood next in the Japanese crosshairs, its evacuation and a devastating fire leaving ash and memory in its wake. Behind these prices, political currents swirled. Wang Jingwei defected again, seeking power beyond Chiang's grasp, while Chongqing rose as a western bastion of resistance. The war hardened into a protracted stalemate, turning Japan from an aggressive assailant into a wary occupier, and leaving China to endure, persist, and fight on.   #175  The Soviet-Japanese Border Conflicts Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So based on the title of this one, you probably can see we are taking a bit of a detour. For quite some time we have focused on the Japanese campaigns into China proper 1937-1938. Now the way the second sino-japanese war is traditionally broken down is in phases. 1937-1938, 1939-1942 and 1942-1945. However there is actually even more going on in China aside from the war with Japan. In Xinjiang province a large full blown Islamic revolution breaks out in 1937. We will be covering that story at a later date, but another significant event is escalating border skirmishes in Manchukuo. Now these border skirmishes had been raging ever since the USSR consolidated its hold over the far east. We talked about some of those skirmishes prior to the Sino-Soviet war in 1929. However when Japan created the puppet government of Manchukuo, this was a significant escalation in tensions with the reds. Today we are going to talk about the escalating border conflicts between the Soviets and Japan. A tongue of poorly demarcated land extends southeast from Hunchun, hugging the east bank of the Tumen River between Lake Khasan to the east and Korea to the west. Within this tongue stands Changkufeng Hill, one of a long chain of highlands sweeping from upstream along the rivers and moors toward the sea. The twin-peaked hill sits at the confluence area several miles northwest of the point where Manchuria, Korea, and the Russian Far East meet. The hill's shape reminded Koreans of their changgo, which is a long snare drum constricted at the center and tapped with the hands at each end. When the Manchus came to the Tumen, they rendered the phonetic sounds into three ideographic characters meaning "taut drum peaks" or Chang-ku-feng. The Japanese admired the imagery and preserved the Chinese readings, which they pronounce Cho-ko-ho. From their eastern vantage, the Russians called it Zaozernaya, "hill behind the lake." Soviet troops referred to it as a sugar-loaf hill. For many years, natives and a handful of officials in the region cultivated a relaxed attitude toward borders and sovereignty. Even after the Japanese seized Manchuria in 1931, the issue did not immediately come to a head. With the expansion of Manchukuo and the Soviet Far East under Stalin's Five-Year plans, both sides began to attend more closely to frontier delimitation. Whenever either party acted aggressively, force majeure was invoked to justify the unexpected and disruptive events recognized in international law. Most often, these incidents erupted along the eastern Manchurian borders with the USSR or along the 350-mile frontier south of Lake Khanka, each skirmish carrying the seeds of all-out warfare. Now we need to talk a little bit about border history. The borders in question essentially dated to pacts concluded by the Qing dynasty and the Tsardom. Between the first Sino-Russian Treaty of Nerchinsk in 1689 and the Mukden Agreement of 1924, there were over a dozen accords governing the borders. Relevant to Changkufeng were the basic 15-article Convention of Peking, supplementing the Tientsin Treaties of November 1860, some maps made in 1861, and the eight-article Hunchun Border Protocol of 1886. By the 1860 treaty, the Qing ceded to Tsarist Russia the entire maritime province of Siberia, but the meaning of "lands south of Lake Khanka" remained rather vague. Consequently, a further border agreement was negotiated in June 1861 known as "the Lake Khanka Border Pact", by which demarcations were drawn on maps and eight wooden markers erected. The border was to run from Khanka along ridgelines between the Hunchun River and the sea, past Suifenho and Tungning, terminating about 6 miles from the mouth of the Tumen. Then a Russo-Chinese commission established in 1886 drew up the Hunchun Border Pact, proposing new or modified markers along the 1860–1861 lines and arranging a Russian resurvey. However, for the Japanese, in 1938, the Chinese or Manchu texts of the 1886 Hunchun agreement were considered controlling. The Soviets argued the border ran along every summit west of Khasan, thereby granting them jurisdiction over at least the eastern slopes of all elevations, including Changkufeng and Shachaofeng.  Since the Qing dynasty and the house of Romanov were already defunct, the new sovereignties publicly appealed to opposing texts, and the Soviet side would not concede that the Russian-language version had never been deemed binding by the Qing commissioners. Yet, even in 1938, the Japanese knew that only the Chinese text had survived or could be located.    Now both the Chinese and Russian military maps generally drew the frontier along the watershed east of Khasan; this aligned with the 1861 readings based on the Khanka agreement. The Chinese Republican Army conducted new surveys sometime between 1915 and 1920. The latest Chinese military map of the Changkufeng area drew the border considerably closer to the old "red line" of 1886, running west of Khasan but near the shore rather than traversing the highland crests. None of the military delimitations of the border was sanctified by an official agreement. Hence, the Hunchun Protocol, whether well known or not, invaluable or worthless, remained the only government-to-government pact dealing with the frontiers.  Before we jump into it, how about a little summary of what became known as the Soviet-Japanese border conflicts. The first major conflict would obviously be the Russo-Japanese war of 1904-1905. Following years of conflict between the Russian Empire and Japan culminating in the costly Battle of Tsushima, Tsar Nicholas II's government sought peace, recognizing Japan's claims to Korea and agreeing to evacuate Manchuria.  From 1918 to 1920, the Imperial Japanese Army, under Emperor Taishō after the death of Meiji, assisted the White Army and Alexander Kerensky against the Bolshevik Red Army. They also aided the Czechoslovak Legion in Siberia to facilitate its return to Europe after an Austrian-Hungarian armoured train purportedly went astray. By 1920, with Austria-Hungary dissolved and Czechoslovakia established two years earlier, the Czechoslovak Legion reached Europe. Japan withdrew from the Russian Revolution and the Civil War in 1922. Following Japan's 1919-1920 occupations and the Soviet intervention in Mongolia in 1921, the Republic of China also withdrew from Outer Mongolia in 1921. In 1922, after capturing Vladivostok in 1918 to halt Bolshevik advances, Japanese forces retreated to Japan as Bolshevik power grew and the postwar fatigue among combatants increased. After Hirohito's invasion of Manchuria in 1931–1932, following Taishō's death in 1926, border disputes between Manchukuo, the Mongolian People's Republic, and the Soviet Union increased. Many clashes stemmed from poorly defined borders, though some involved espionage. Between 1932 and 1934, the Imperial Japanese Army reported 152 border disputes, largely tied to Soviet intelligence activity in Manchuria, while the Soviets accused Japan of 15 border violations, six air intrusions, and 20 cases of "spy smuggling" in 1933 alone. Numerous additional violations followed in the ensuing years. By the mid-1930s, Soviet-Japanese diplomacy and trust had deteriorated further, with the Japanese being openly labeled "fascist enemies" at the Seventh Comintern Congress in July 1935. Beginning in 1935, conflicts significantly escalated. On 8 January 1935, the first armed clash, known as the Halhamiao incident, took place on the border between Mongolia and Manchukuo. Several dozen cavalrymen of the Mongolian People's Army crossed into Manchuria near disputed fishing grounds and engaged an 11‑man Manchukuo Imperial Army patrol near the Buddhist temple at Halhamiao, led by a Japanese military advisor. The Manchukuo Army sustained 6 wounded and 2 dead, including the Japanese officer; the Mongols suffered no casualties and withdrew after the Japanese sent a punitive expedition to reclaim the area. Two motorized cavalry companies, a machine‑gun company, and a tankette platoon occupied the position for three weeks without resistance. In June 1935, the first direct exchange of fire between the Japanese and Soviets occurred when an 11‑man Japanese patrol west of Lake Khanka was attacked by six Soviet horsemen, reportedly inside Manchukuo territory. In the firefight, one Soviet soldier was killed and two horses were captured. The Japanese requested a joint investigation, but the Soviets rejected the proposal. In October 1935, nine Japanese and 32 Manchukuoan border guards were establishing a post about 20 kilometers north of Suifenho when they were attacked by 50 Soviet soldiers. The Soviets opened fire with rifles and five heavy machine guns. Two Japanese and four Manchukuoan soldiers were killed, and another five were wounded. The Manchukuoan foreign affairs representative lodged a verbal protest with the Soviet consul at Suifenho. The Kwantung Army of Japan also sent an intelligence officer to investigate the clash. On 19 December 1935, a Manchukuoan unit reconnoitering southwest of Buir Lake clashed with a Mongolian party, reportedly capturing 10 soldiers. Five days later, 60 truck‑borne Mongolian troops assaulted the Manchukuoans and were repulsed, at the cost of three Manchukuoan dead. On the same day, at Brunders, Mongolian forces attempted three times to drive out Manchukuoan outposts, and again at night, but all attempts failed. Further small attempts occurred in January, with Mongolians using airplanes for reconnaissance. The arrival of a small Japanese force in three trucks helped foil these attempts; casualties occurred on both sides, though Mongolian casualties are unknown aside from 10 prisoners taken. In February 1936, Lieutenant-Colonel Sugimoto Yasuo was ordered to form a detachment from the 14th Cavalry Regiment to "drive the Outer Mongol intruders from the Olankhuduk region," a directive attributed to Lieutenant-General Kasai Heijuro. Sugimoto's detachment included cavalry guns, heavy machine guns, and tankettes. They faced a force of about 140 Mongolians equipped with heavy machine guns and light artillery. On February 12, Sugimoto's men drove the Mongolians south, at the cost of eight Japanese killed, four wounded, and one tankette destroyed. The Japanese began to withdraw, but were attacked by 5–6 Mongolian armored cars and two bombers, which briefly disrupted the column. The situation was stabilized when the Japanese unit received artillery support, allowing them to destroy or repel the armored cars. In March 1936, the Tauran incident occurred. In this clash, both the Japanese Army and the Mongolian Army deployed a small number of armored fighting vehicles and aircraft. The incident began when 100 Mongolian and six Soviet troops attacked and occupied the disputed village of Tauran, Mongolia, driving off the small Manchurian garrison. They were supported by light bombers and armored cars, though the bombing sorties failed to inflict damage on the Japanese, and three bombers were shot down by Japanese heavy machine guns. Local Japanese forces counter-attacked, conducting dozens of bombing sorties and finally assaulting Tauran with 400 men and 10 tankettes. The result was a Mongolian rout, with 56 Mongolian soldiers killed, including three Soviet advisors, and an unknown number wounded. Japanese losses were 27 killed and 9 wounded. Later in March 1936, another border clash occurred between Japanese and Soviet forces. Reports of border violations prompted the Japanese Korean Army to send ten men by truck to investigate, but the patrol was ambushed by 20 Soviet NKVD soldiers deployed about 300 meters inside territory claimed by Japan. After suffering several casualties, the Japanese patrol withdrew and was reinforced with 100 men, who then drove off the Soviets. Fighting resumed later that day when the NKVD brought reinforcements. By nightfall, the fighting had ceased and both sides had pulled back. The Soviets agreed to return the bodies of two Japanese soldiers who had died in the fighting, a development viewed by the Japanese government as encouraging. In early April 1936, three Japanese soldiers were killed near Suifenho in another minor affray. This incident was notable because the Soviets again returned the bodies of the fallen servicemen. In June 1937, the Kanchazu Island incident occurred on the Amur River along the Soviet–Manchukuo border. Three Soviet gunboats crossed the river's center line, disembarked troops, and occupied Kanchazu Island. Japanese forces from the IJA 1st Division, equipped with two horse-drawn 37 mm artillery pieces, quickly established improvised firing positions and loaded their guns with both high-explosive and armor-piercing shells. They shelled the Soviet vessels, sinking the lead gunboat, crippling the second, and driving off the third. Japanese troops subsequently fired on the swimming crewmen from the sunken ships using machine guns. Thirty-seven Soviet soldiers were killed, while Japanese casualties were zero. The Japanese Ministry of Foreign Affairs protested and demanded the Soviet forces withdraw from the island. The Soviet leadership, apparently shocked by the incident and reluctant to escalate, agreed to evacuate their troops. By 1938 the border situation had deteriorated. The tangled terrain features, mountain, bog, stream, forest, and valley, would have complicated even careful observers' discernment of the old red line drawn in 1886. Fifty years later, the markers themselves had undergone a metamorphosis. Japanese investigators could find, at most, only 14 to 17 markers standing fairly intact between the Tumen estuary and Khanka—roughly one every 25 miles at best. The remainder were missing or ruined; five were found in new locations. Marker "K," for example, was 40 meters deeper inside Manchuria, away from Khanka. Japanese military experts noted that of the 20 markers originally set along the boundaries of Hunchun Prefecture alone, only four could be found by the summer of 1938. The rest had either been wrecked or arbitrarily moved and discarded by Russian or Chinese officials and inhabitants. It is even said that one missing marker could be seen on display in Khabarovsk. The Chinese had generally interpreted the boundary as the road line just west of Khasan, at least in practice. Free road movement, however, had become a problem even 20 years before the Japanese overran Manchuria in 1931–1932 during the so-called Manchurian Incident. The Japanese adopted, or inherited, the Chinese interpretation, which was based on the 1886 agreement on border roads; the key clause held that the frontier west of Khasan would be the road along the lake. Japanese sources emphasize that local residents' anger toward gradual Soviet oppression and penetrations westward into Manchurian territory fueled the conflict. Many natives believed the original boundaries lay east of the lake, but the Soviets adjusted the situation to suit their own convenience. In practice, the Russians were restricting road use just west of Khasan by Manchurian and Korean residents. There was speculation that this was a prelude to taking over the ridgelines, depending on the reaction of the Manchukuoan–Japanese side. Villagers who went to streams or the lake to launder clothing found themselves subjected to sniper fire. Along a 25-mile stretch of road near Shachaofeng, farmers reported coming under fire from new Soviet positions as early as November 1935. Nevertheless, Japanese and Koreans familiar with the Tumen area noted agrarian, seasonal Korean religious rites atop Changkufeng Hill, including fattened pigs sacrificed and changgo drums beaten. Village elders told Japanese visitors in 1938 that, until early the preceding year, no Russians had come as far as Changkufeng Hill. Looking only at the border sector around Changkufeng, the easy days were clearly behind us. In the summer of 1938, Gaimusho "Foreign Ministry" observers described the explosive situation along the Korea–Manchuria–USSR borders as a matter of de facto frontiers. Both sides pressed against each other, and their trigger-happy posture was summed up in the colloquial refrain: "Take another step and we'll let you have it." Near dawn on 13 June 1938, a Manchurian patrol detected a suspicious figure in the fog swirling over Changlingtzu Hill on the Siberian–Manchurian frontier. Challenged at 15 feet, the suspect hurled two pistols to the ground and raised his hands in surrender. At headquarters, the police soon realized this was no routine border-trespassing case. The man was a defector and he was a Russian general, in fact he was the director of all NKVD forces in the Soviet Far East. Beneath a mufti of spring coat and hunting cap, he wore a full uniform with medals. His identification card No. 83 designated him as G. S. Lyushkov, Commissar 3rd Class, countersigned by Nikolai Yezhov, NKVD head in Moscow. Lyushkov was promptly turned over to the Japanese military authorities, who transferred him to Seoul and then to Tokyo under close escort. On 1 July, the Japanese press was permitted to disclose that Lyushkov had sought refuge in Japan. Ten days later, to capitalize on the commissar's notoriety and to confound skeptics, the Japanese produced Lyushkov at a press conference in Tokyo. For the Japanese and foreign correspondents, who met separately with him, Lyushkov described Soviet Far East strength and the turmoil wracking the USSR, because for those of you unfamiliar this was during the Stalinist purges. Clearly, the Japanese had gained a unique reservoir of high-level intelligence and a wealth of materials, including notes scratched in blood by suspects incarcerated at Khabarovsk. A general tightening of Russian frontier security had recently been reported. Natives of Fangchuanting asserted that a Soviet cavalry patrol appeared in June, seemingly for the first time. Contact with Yangkuanping, northwest of Khasan, was severed. More importantly, Japanese Army Signal Corps intelligence detected a surge of Soviet message traffic from the Posyet Bay district. After Lyushkov's defection, a drastic reshuffle in the local Russian command apparently occurred, and responsibility for border surveillance seems to have been reallocated. Japanese records indicate that the Novokievsk security force commander was relieved and the sector garrison replaced by troops from Vladivostok. Gaimusho intelligence also received reports that a border garrison unit had been transferred from Khabarovsk or Chita to the Tumen sector. The Kwantung Army signal monitors also intercepted two significant frontline messages on 6 July from the new Russian local commander in the Posyet region, addressed to Lieutenant General Sokolov in Khabarovsk. Decoded, the messages suggested (1) that ammunition for infantry mortars amounted to less than half the required supply; and  (2) a recommendation that higher headquarters authorize Russian elements to secure certain unoccupied high ground west of Khasan.  The commander noted terrain advantages and the contemplated construction of emplacements that would command Najin and the Korean railway. As a start, at least one Russian platoon should be authorized to dig in on the highest ground (presumably Changkufeng) and deploy four tons of entanglements to stake out the Soviet claim. Korea Army Headquarters received a telegram from the Kwantung Army on 7 July conveying the deciphered messages. On the same day, the 19th Division in North Korea telephoned Seoul that, on 6 July, three or four Soviet horsemen had been observed reconnoitering Manchurian territory from atop a hill called Changkufeng. The alarming intelligence from the Kwantung Army and the front warranted immediate attention by the Korea Army. Some Kwantung Army officers doubted the significance of the developments, with one intelligence official even suggesting the Russian messages might be a deliberate ploy designed to entrap the Japanese at Changkufeng. On 7–8 July, all staff officers in Seoul convened at army headquarters. The name of Changkufeng Hill was not well known, but maps and other data suggested that neither the Japanese nor the Russians had previously stationed border units in the ridge complex west of Khasan. As early as March 1936, Army Commander Koiso Kuniaki had distributed maps to subordinate units, indicating which sectors were in dispute. No patrol was to enter zones lacking definitive demarcation. Until then, the only Japanese element east of the Tumen was a Manchurian policeman at Fangchuanting. Ownership of the high ground emerged as an early issue. A number of other points were raised by  the Kwantung Army: At present, Soviet elements in the area were negligible. The intrusion must not be overlooked. The Russians could be expected to exploit any weakness, and half-measures would not suffice, especially regarding the Japanese defense mission along a 125-mile frontier. In Japanese hands, Changkufeng Hill would be useful, but two excellent observation posts already existed in the neighboring sector of the Manchurian tongue. With dissidence and purges underway, the Russians may have judged it necessary to seal border gaps, particularly after Lyushkov's defection. They may also have sought to control Changkufeng to offset Japanese dominance of the high ground to the north. Soviet seizure of Changkufeng would upset the delicate status quo and could provoke a contest for equivalent observation posts. In broader terms, it mattered little whether the Russians sought a permanent observation post on Changkufeng Hill, which was of relatively minor strategic value. Japan's primary concern lay in the China theater; Changkufeng was peripheral. The Japanese should not expend limited resources or become distracted. The matter required consultation with the high command in Tokyo. In the absence of more comprehensive intelligence, the assembled staff officers concluded that the Korea Army should, at a minimum, ignore or disregard Soviet actions for the time being, while maintaining vigilant observation of the area. The consensus was communicated to Major General Kitano Kenzo, the Korea Army chief of staff, who concurred, and to Koiso. Upon learning that the recommendation advocated a low posture, Koiso inquired only whether the opinion reflected the unanimous view of the staff. Having been assured that it did, he approved the policy. Koiso, then 58, was at the threshold of the routine personnel changes occurring around 15 July. He had just been informed that he would retire and that General Nakamura Kotaro would succeed him. Those acquainted with Koiso perceived him as treating the border difficulties as a minor anticlimax in the course of his command tour. He appeared unemphatic or relaxed as he prepared to depart from a post he had held for twenty-one years. Although neither Koiso nor his staff welcomed the Soviet activities that appeared under way, his reaction likely reflected a reluctance to make decisions that could constrain his soon-to-arrive successor. On 8 July Koiso authorized the dispatch of warnings to the 19th Division at Nanam, to the Hunchun garrison, and to the intelligence branch at Hunchun. These units were instructed to exercise maximum precautions and to tighten frontier security north of Shuiliufeng. In response to the initial appearance of Soviet horsemen at Changkufeng, the Kucheng Border Garrison Unit of the 76th Infantry Regiment maintained close surveillance across the Tumen. By about noon on 9 July, patrols detected approximately a dozen Russian troops commencing construction atop Changkufeng. Between 11 and 13 July, the number of soldiers on the slopes increased to forty; there were also thirty horses and eleven camouflaged tents. Operating in shifts on the western side, thirty meters from the crest, the Russians erected barbed wire and firing trenches; fifty meters forward, they excavated observation trenches. In addition to existing telephone lines between Changkufeng, Lake Khasan, and Kozando, the Russians installed a portable telephone net. Logistical support was provided by three boats on the lake. Approximately twenty kilometers to the east, well within Soviet territory, large forces were being mobilized, and steamship traffic into Posyet Bay intensified. Upon learning of the "intrusion" at Changkufeng on 9 July, Lt. General Suetaka Kamezo, the commander of the 19th Division, dispatched staff officers to the front and prepared to send elements to reinforce border units.  The special significance of Suetaka and his division stemmed from a series of unusual circumstances. Chientao Province, the same zone into which Lyushkov had fled and the sector where Soviet horsemen had appeared, fell within Manchukuo geographically and administratively. Yet, in terms of defense, the configuration of the frontier, the terrain, and the transportation network more closely connected the region with North Korea than with southeastern Manchuria. Approximately 80% of the population was of Korean origin, which implied Japanese rather than Manchukuoan allegiance. Consequently, the Korea Army had been made operationally responsible for the defense of Chientao and controlled not only the three-battalion garrison at Hunchun but also the intelligence detachment located there. In the event of war, the Korea Army's mission was defined as mobilization and execution of subsidiary operational tasks against the USSR, under the control and in support of the Kwantung Army.  The Korea Army ordinarily possessed two infantry divisions, the 19th in North Korea and the 20th stationed at Seoul, but the 20th Division had already departed for China, leaving only the 20th Depot Division in the capital. Beyond sparse ground units, devoid of armor and with weak heavy artillery, there were only two air regiments in Korea, the nearest being the unit at Hoeryong. The Korea Army was designed to maintain public security within Korea as well as fulfill minimal defensive responsibilities. Such an army did not require a full-time operations officer, and none was maintained. When needed, as in mid-1938, the task fell to the senior staff officer, in this case Colonel Iwasaki Tamio. In peacetime, training constituted the primary focus.  Thus, the 19th Division was entrusted with defending northeastern Korea. Its commander, Suetaka, a seasoned infantryman, resented the fact that his elite force had never engaged in combat in China. He intensified training with zeal, emphasizing strict discipline, bravery, aggressiveness, and thorough preparation. Japanese veterans characterized him as severe, bullish, short-tempered, hot-blooded, highly strung, unbending, and stubborn. Nonetheless, there was widespread respect for his realistic training program, maintained under firm, even violent, personal supervision. His men regarded Suetaka as a professional, a modern samurai who forged the division into superb condition. Privately, he was reputed for sensitivity and warmth; a Japanese phrase "yakamashii oyaji" captures the dual sense of stern father and martinet in his character. At the outset, however, Suetaka displayed little aggression. Although not widely known, he did not welcome the orders from army headquarters to deploy to the Tumen. Until late July, he remained somewhat opposed to the notion of dislodging the Soviets from the crest, a proposition arising from neither the division staff nor, initially, Suetaka himself. Colonel Sato noted that, for a week after reports of Soviet excavation at Changkufeng, the division's response was limited to preparations for a possible emergency, as they perceived the matter as a local issue best settled through diplomacy. Korea Army officers acknowledged that, around the time the Soviets consolidated their outpost strength at Changkufeng, an informal and personal telegram arrived in Seoul from a Kwantung Army Intelligence field-grade officer who specialized in Soviet affairs. If the Korea Army hesitated, the Kwantung Army would be obliged to eject the Russians; the matter could not be ignored. While the telegram did not demand a reply and struck several officers as presumptuous and implausible, the message was promptly shown to Koiso. Koiso was driven to immediate action, he wired Tokyo asserting that only the Korea Army could and would handle the incident. One staff officer recalled "We felt we had to act, out of a sense of responsibility. But we resented the Kwantung Army's interference." The Korea Army staff convened shortly after receipt of the unofficial telegram from Hsinking. Based on the latest intelligence from the division dated 13 July, the officers prepared an assessment for submission to the army commander. The hypotheses were distilled into three scenarios: The USSR, or the Far East authorities, desires hostilities. Conclusion: Slightly possible. The USSR seeks to restrain Japan on the eve of the pivotal operations in China: the major Japanese offensive to seize Hankow. Conclusion: Highly probable. The Posyet district commander is new in his post; by occupying the Changkufeng ridges, he would demonstrate loyalty, impress superiors, and seek glory. Conclusion: Possible. Late on 13 July or early on 14 July, Koiso approved the dispatch of a message to the vice minister of war, and the Kwantung Army chief of staff:  "Lake Khasan area lies in troublesome sector USSR has been claiming . . . in accordance with treaties [said Secret Message No. 913], but we interpret it to be Manchukuoan territory, evident even from maps published by Soviet side. Russian actions are patently illegal, but, considering that area does not exert major or immediate influence on operations [Japan] is intending and that China Incident is in full swing, we are not going to conduct counterattack measures immediately. This army is thinking of reasoning with Soviets and requesting pullback, directly on spot. . . . In case Russians do not accede in long run, we have intention to drive Soviet soldiers out of area east of Khasan firmly by use of force."  The message concluded with a request that the Tokyo authorities lodge a formal protest with the USSR, on behalf of Manchukuo and Japan, and guide matters so that the Russians would withdraw quickly. Dominant in Japanese high command thinking in 1938 was the China theater; the Changkufeng episode constituted a mere digression. A sequence of Japanese tactical victories had preceded the summer: Tsingtao fell in January; the Yellow River was reached in March; a "reformed government of the Republic of China" was installed at Nanking several weeks later; Amoy fell in early May; Suchow fell on the 20th. With these gains, northern and central fronts could be linked by the Japanese. Yet Chinese resistance persisted, and while public statements anticipated imminent Chinese dissension, private admissions acknowledged that the partial effects of Suchow's fall were ominous: control might pass from Chiang Kai-shek to the Communists, Chinese defiance might intensify, and Soviet involvement could ensue. A Hankow drive appeared desirable to symbolize the conclusion of the military phase of hostilities. The Japanese and their adversaries were in accord regarding the importance of the summer and autumn campaigns. Even after Suchow's fall, the government discouraged public insinuations that enemy resistance was collapsing; when Chiang addressed the nation on the first anniversary of hostilities, Premier Konoe prophetically proclaimed, "The war has just begun." Colonel Inada Masazum served as the Army General Staff's principal figure for the Changkufeng affair, occupying the position of chief of the 2nd Operations Section within the Operations Bureau in March 1938. A distinguished graduate of the Military Academy, Inada completed the War College program and held a combination of line, instructional, and staff assignments at the War College, the Army General Staff, and the War Ministry. He was recognized as a sharp, highly capable, and driveful personality, though some regarded him as enigmatic. Following the capture of Suchow, Imperial General Headquarters on 18 June ordered field forces to undertake operational preparations for a drive to seize the Wuhan complex. Inada favored a decisive move aimed at achieving a rapid political settlement. He acknowledged that Soviet intervention in 1938, during Japan's involvement in China, would have been critical. Although Japanese forces could still defeat the Chinese, an overextended Japanese Army might be fatally compromised against the Russians. Soviet assistance to China was already pronouncedly unwelcome. The Soviets were reported to possess roughly 20 rifle divisions, four to five cavalry divisions, 1,500 tanks, and 1,560 aircraft, including 300 bombers with a range of approximately 3,000 kilometers, enabling reach from Vladivostok to Tokyo. Soviet manpower in Siberia was likely near 370,000. In response, Japanese central authorities stressed a no-trouble policy toward the USSR while seeking to "wall off" the border and bolster the Kwantung Army as quickly as possible. Nevertheless, the envisaged correction of the strategic imbalance could not occur before 1943, given shortages in ammunition, manpower, and materiel across existing theaters in China. By the end of 1937 Japan had committed 16 of its 24 divisions to China, bringing the standing force to roughly 700,000. Army General Staff planners reallocated three ground divisions, intended for a northern contingency, from north to central China, even as the Kwantung Army operated from a less favorable posture. Attitudes toward the northern problem varied within senior military circles. While concern persisted, it was not universal. As campaigns in China widened, planning at the high command level deteriorated, propagating confusion and anxiety to field armies in China. The Japanese Navy suspected that the Army general staff was invoking the USSR as a pretext for broader strategic aims—namely, to provoke a more consequential confrontation with the USSR while the Navy contended with its own strategic rivalries with the Army, centered on the United States and Britain. Army leaders, however, denied aggressive intent against the USSR at that time. The Hankow plan encountered substantial internal opposition at high levels. Private assessments among army planners suggested that a two-front war would be premature given operational readiness and troop strength. Not only were new War Ministry officials cautious, but many high-ranking Army general staff officers and court circles shared doubts.  Aggressive tendencies, influenced by subordinates and the Kwantung Army, were evident in Inada, who repeatedly pressed Tada Shun, the deputy army chief of staff, to endorse the Wuhan drive as both necessary and feasible, arguing that the USSR would gain from Japan's weakening without incurring substantial losses. Inada contended that Stalin was rational and that time favored the USSR in the Far East, where industrial buildup and military modernization were ongoing. He argued that the Soviet purges impeded opportunistic ventures with Japan. He posited that Nazi Germany posed a growing threat on the western front, and thus the USSR should be avoided by both Japan, due to China and Russia, due to Germany. While most of the army remained engaged in China, Tada did not initially share Inada's views; only after inspecting the Manchurian borders in April 1938 did he finally align with Inada's broader vision, which encompassed both northern and Chinese considerations. During this period, Inada studied daily intelligence from the Kwantung Army, and after Lyushkov's defection in June, reports suggested the Soviets were following their sector commander's recommendations. Russian troops appeared at Changkufeng, seemingly prepared to dig in. Inada recollects his reaction: "That's nice, my chance has come." I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The simmering Soviet–Japanese border clashes centered on Changkufeng Hill near Lake Khanka, set within a broader history of contested frontiers dating to Qing and Tsarist treaties. Japan, prioritizing China, considered Changkufeng peripheral but ready to confront Soviet encroachment; Moscow aimed to consolidate border gains, with high-level war planning overlaying regional skirmishes. Conflict loomed over Manchuria.

This is a crucial episode! "Natives: The Series" is in the final days of its Seed & Spark fundraiser to complete the season. Listen in, fall in love with the show, and learn how you can support independent queer art by visiting nativestheseries.com. The Aunteas pour another hot cup of Communitea with the cast of Natives: The Series — the indie show shaking up what queer storytelling looks like. Ronald Marsh (creator), Cristian, and Mar'Shon join Yo Aunteas to spill about creating authentic stories of queer life in New York's public housing, the fight for funding, and why representation matters more than ever. Expect laughs, truth, and a bit of mess — because baby, these characters bring it all. ✨ Highlights: The 5-year journey behind Natives: The Series Representation of Black & Brown queer experiences Indie filmmaking and crowdfunding realities How acting helped them embrace authenticity What's next for the show — and yes, the tea on "more skin"

In this episode, Pete brings on a couple of Neverborn Natives that did very well at the Houston Fauxdown a few weeks ago. Brandon from dangerplanet fame played Euripides and Andre from Texas went back to his first love Nekima. We talk about their experience being competitive in the new edition and we talk about the changes that have been nice and models that are performing well in Neverborn. Support us on patreon.com/ragequitwire https://discord.gg/tZrjadfDb3 Giveusyourmoneypleasethankyou-wyrd.com/ragequitwire 

Beziehung, Leadership und feine AusbildungDer Oststeirer Johannes Wagner hat seine Tippis in Gschaid bei Birkfeld aufgeschlagen. Zuvor hat er viel Zeit mit den Natives im Dreiländereck Washington State – Idaho – Oregon verbracht und von Ihnen all das gelernt, worauf sein Konzept NorthwestNative Horsemanship fußt. Es geht ihm um Leadership, nicht um Konditionierung mit Lekerlis. Dafür muss man die Pferde erst in der Herde beobachten, deren Charakteren studieren bevor manhandelt.  Sein Northwest Native Horsemanship-Konzeptberuht auf vier Säulen mit je  fünf Levels:1.     Relationship –Beziehung und Leittierstatus aufbauen (Bodenarbeit, Roundpen, Fundament).2. Alliance – Bindung vertiefen, vom Roundpen in größere Räume bis ins Gelände.3. Oneness – Einssein, Übertragung der Bodenarbeit in den Sattel, unabhängig von der Reitweise.4. Refinement – Feinheit, höhere Lektionen bis Passage/Piaffe bzw. disziplinspezifische AnforderungenDiese Stationen müsse man nacheinander zu durchlaufen: „Das Fundament von allem ist die Beziehung.“Einiges kommt mir von anderen Horsemanship-Konzepten bekannt vor. Aber hört am besten Johannes Wagner selbst im O-Ton. Viel Hörvergnügen wünschen Julia und ihre Welshies, die ihr sehr gerne unterstützen könnt, indem ihr den Podcast liked, kommentiert, abonniert oder ihn weiterempfehlt. Musik- und Soundrechte: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://auftrab.eu/index.php/musik-und-soundrechte/#Pferd #Natives #Mamin #Horsemanship #reiten #Bodenarbeit #podcast

Senate Committee on Indian Affairs Oversight Hearing entitled “Impacts of Government Shutdowns and Agency Reductions in Force on Native Communities” Date: October 29, 2025 Time: 2:00 PM Location: Dirksen Room: 628 The Honorable Sarah E. Harris Vice Chairwoman / Secretary United South and Eastern Tribes Nashville, Tennessee Mr. Ben Mallott President Alaska Federation of Natives Anchorage, Alaska Mr. Kerry Bird Board President National Indian Education Association Washington, DC Mr. Pete Upton Native CDFI Network Grand Island, Nebraska Mr. A.C. Locklear CEO National Indian Health Board Washington, DC More on Indianz.Com: https://indianz.com/News/2025/10/29/witness-list-for-senate-committee-on-indian-affairs-hearing-on-government-shutdown/

This week on the podcast, Joanne welcomes Brandie, the Suburban Gardenista, an avid gardener passionate about supporting pollinators with native plants. Brandie is Pollinator Stewardship Certified by Pollinator Partnership Canada and loves sharing her learnings through podcasts, workshops, and social media.  You can find her online on YouTube and Instagram @thesuburbangardenista. Brandie's Gardening Journey Began gardening ~20 years ago after moving into a home with no plants Inspired by her mother's lush gardens Discovered native plants through growing Obedient Plant — her "gateway" plant Realized the importance of planting natives to support local ecosystems and pollinators Certified through Pollinator Partnership Canada (Pollinator Stewardship Certification) Shares gardening insights via YouTube, Instagram, and workshops Native vs. Non-Native Plants Native plants provide critical support for specialist pollinators (those reliant on specific species) Non-natives mainly support generalist pollinators Balance between natives, non-natives, and invasives is key Common aggressive natives: Canada Anemone, Obedient Plant, Common Milkweed Alternatives like Butterfly Milkweed and Swamp Milkweed are more contained Managing Aggressive or Invasive Species Important to research before planting Remove known invasives such as English Ivy, Vinca/Periwinkle, Lily of the Valley Learn plant behaviour (spreading, seeding, etc.) before adding to the garden Designing with Natives in Small Spaces Small gardens can host a wide variety (Brandie has 70+ species) Focus on the right plant, right place, rather than "low maintenance" alone Use design creativity: logs, natural materials, and container plants to fill early gaps Community and Education Shares excess seedlings with neighbours; encourages community planting Label plants with signs to spark curiosity and conversation Promotes pollinator education through advocacy and her YouTube channel Pollinator Partnership Canada Certification The program includes 3 components: Education: 8 in-depth classes Habitat Creation: Build pollinator-supportive space Advocacy: Share learnings through outreach (e.g., YouTube video) Highly recommended by Brandie; new cohorts start in February Includes regional eco-guides and plant-pollinator charts YouTube & Monthly Garden Tours Started in 2020 to document native garden progress Monthly updates show plants' life cycles and seasonal variations Helps gardeners identify seedlings and avoid weeding out young natives Encourages patience and learning through real-life, imperfect gardening videos Key Takeaways Start small—one native plant at a time Do research: focus on scientific names, avoid hybrids if aiming for ecological impact Natives can thrive in containers and urban spaces Real gardens are messy, evolving, and full of learning opportunities Supporting native pollinators starts with curiosity and one plant Brandie's Favourite Natives Obedient Plant (despite its unruly habits) Swamp Milkweed – fragrant and pollinator-friendly Eastern Redbud Tree – long-term vision for beauty and ecosystem support How to Support Pollinators "Start with one plant. Once you see the pollinators arrive, you'll be hooked." Gardening with natives isn't about perfection—it's about participation in the ecosystem. Native Plant Resources Mentioned Books: A Garden for the Rusty Patched Bumblebee  Gardener's Guide to Native Plants of the Southern Great Lakes Region Online Resource: Rick Gray's interactive North American map of native plant sources Organizations: Pollinator Partnership Canada Have a topic you'd like me to discuss? Please let me know what other topics you would like me to discuss. Email your questions and comments to downthegardenpathpodcast@hotmail.com, or connect with me on my website: down2earth.ca Find Down the Garden Path on Instagram, Facebook, and YouTube: @downthegardenpathpodcast. Down the Garden Path Podcast On Down The Garden Path, professional landscape designer Joanne Shaw discusses down-to-earth tips and advice for your plants, gardens and landscapes. As the owner of Down2Earth Landscape Design, Joanne Shaw has been designing beautiful gardens for homeowners east of Toronto for over a decade. She does her best to bring you interesting, relevant and useful topics to help you keep your garden as low maintenance as possible.  In Down the Garden Path: A Step-By-Step Guide to Your Ontario Garden, Joanne and fellow landscape designer Matthew Dressing distill their horticultural and design expertise and their combined experiences in helping others create and maintain thriving gardens into one easy-to-read monthly reference guide. Get your copy today on Amazon. Don't forget to check out Down the Garden Path on your favourite podcast app and subscribe! You can now catch the podcast on YouTube.

In today's Midday Report with host Terry Haines:In Kipnuk, Halong's high winds and storm surge left a catastrophe. Quyana Alaska followed the first and second days of the Alaska Federation of Natives convention. And out in the Bering Sea, when planes can't land, grocery shelves go bare.Photo: St. Paul's 300 residents went without many major staples in June when travel disruptions led to a food shortage on the island, photographed here in September 2025. ( Theo Greenly/KUHB)

In this newscast: Alaska Federation of Natives delegates on Saturday called for an immediate emergency declaration from President Donald Trump – and more federal assistance for communities hit by the remnants of Typhoon Halong. It was one of dozens of resolutions passed on the final day of the AFN convention in Anchorage; Alaska Airlines is dropping its popular policy that allowed travelers flying within the state of Alaska to check three bags for free. The change will primarily impact non-Alaska residents; More than 1,500 Juneauites joined millions of people nationwide this weekend to partake in the second iteration of the No Kings protest against President Donald Trump's policies and actions; Alaska Congressman Nick Begich on Saturday delivered his first address to the Alaska Federation of Natives since being sworn in this year; As residents boarded air transports out of Kipnuk Wednesday, they were leaving what remained of their houses, belongings, and ancestral homeland behind. For many, that list also included their dogs. A Bethel-based nonprofit sprang into action to rescue the pets.

In today's Midday Report with host Terry Haines:More than 400 Sitkans turned out Saturday to speak out against what they call an escalating abuse of power by President Donald Trump. Gubernatorial hopeful Tom Begich kicked off a statewide listening tour on the Kenai Peninsula last weekend. And Alaska Congressman Nick Begich on Saturday delivered his first address to the Alaska Federation of Natives.Photo: No Kings protesters in Sitka. (Hope McKenney KCAW)

In today's Midday Report with host Terry Haines:Anchorage city leaders voted Friday to extend an emergency declaration as the city welcomes hundreds of people displaced by heavy flooding in Western Alaska. Gov. Mike Dunleavy visited two Western Alaska villages to assess the damage left by high winds and flooding. Dozens of attendees at the Alaska Federation of Natives convention stood in protest during U.S. Sen.Dan Sullivan's speech.

In this newscast: Dozens of attendees at the Alaska Federation of Natives convention stood in protest during U.S. Sen. Dan Sullivan's speech Friday morning; Juneau residents got a glimpse of what life in town looked like in the mid-20th century - in Kodachrome; Community leaders in Ketchikan and Saxman have teamed up with the state to build more affordable housing units; Western Alaska residents from the storm-ravaged communities of Kipnuk and Kwigillingok continued to land Thursday night in Anchorage at Joint Base Elmendorf Richardson.

The Dáil has heard that people in West and North Clare are being "priced out of their own towns" due to the demand for holiday homes. Bodyke Fine Gael TD Joe Cooney has told the Minister for Housing that locals in Kilkee, Doolin, Quilty, Carrigaholt, Kilbaha, Fanore, Spanish Point, Lahinch and Ballyvaughan are unable to buy homes in their native areas as a result of their popularity as tourist destinations. The average price of a home in Clare in the period of July to September was €285,000 which was unchanged from the same period of last year. Deputy Cooney says if "sustainable rural development", more homes must be built in these communities.

In today's Midday Report with host Terry Haines:The theme of unity has been prominent at the Alaska Federation of Natives convention. A massive airlift is underway in Western Alaska, bringing evacuees of last week's storm to Anchorage. And Adak is without power.Photo: Adak Alaska. Aleut Adventures.

In today's Midday Report with host Terry Haines:A mass evacuation is underway for Kipnuk and Kwigillingock, where a thousand people were sheltering in schools after Sunday's huge storm. Local officials are continuing to search for two people missing from Kwigillingock. And the Alaska Federation of Natives Convention has started in Anchorage.Photo: This dance group from Point Hope was one of many that performed at the Alaska Federation of Natives convention. (Photo by Yereth Rosen/Alaska Beacon)

Welcome green thumbs! This week Kevin meets with Julia Michaels Ph.D from Hedgerow Farms to learn about the ecological importance of planting Northern California natives. Fall is the best time to plant natives including the Xerces Central Valley Pollinator Mix which is available at Green Acres Nursery & Supply.Learn how to plant native seeds with Julia in our YouTube video: Planting Native WildflowersInterested in growing other natives? Check out this collection: California Native PlantsGreen Acres Garden PodcastGreen Acres Nursery & SupplyGreen Acres Garden Podcast GroupIn the greater Sacramento area? Learn how to make your yard Summer Strong and discover water-saving rebates at BeWaterSmart.info.

Send us a textSponsored by Samuel Owens: Good food, good drinks and good times. Catch the game, grab a bite or just hangout. Samuel Owens is the spot where the community gets together Fueled by 3 Natives in Royal Palm Beach: Fresh fast and packed with flavor. Fuel up the right way. Episode 239 Description:The stakes are high and the takes are hotter than ever! We break down whether the Yankees can survive a Game 3, dive into all the drama surrounding NFL Week 5. Plus, special guest TKR joins the show to bring some extra heat and perspective you don't want to miss. Tune in for sports, hot takes, and good vibes—presented the Everything Goez Podcast with TAK.

Comic-Erzähler von den Philippinen mögen den Genre-Mix. In „Strange Natives“ zum Beispiel lässt das Autorenduo Paolo Herras und Jerico Marte eine Frau mit übersinnlichen Fähigkeiten in die Geschichte des Landes eintauchen. Rezension von Paolo Herras & Jerico Marte

Another true crime doc set in Indian Country has dropped on Hulu. Inupiat creative James Dommeck Jr. has adapted his Audible original "Midnight Son" now titled Blood & Myth. Our true crime expert Monica discusses the ins and outs of Natives and true crime this week. Is it exploitative? Condescending? And are the iñuktuŋs the cause?

Joining Robert Pilot: Nicole MartinRogers with Wilder Research Scientist Nicole MartinRogers (White Earth Ojibwe, descendant) Homelessness among Natives, Bob Blake ithe the SolarBear News and sports

OREGON IS A state with more than its share of buried-treasure legends. But the one that gets the most attention, and until fairly recently attracted by far the most treasure hunters, is the lost Spanish gold of Neahkahnie Mountain. Like most buried-treasure stories, it's a near certainty that nothing is there. But unlike most treasure stories, it seems likely that something real once was. The story of the lost Spanish gold has been passed down and around through Natives and fur traders and later augmented for maximum drama by professional storytellers at Ben Holladay's Seaside House resort. It's even been riffed on (sort of) to create one of the most beloved blockbuster movies of all time — I am, of course, referring to “The Goonies.” Today, there really isn't an official version of the story. But, this is as close as I can come to summarizing the most common version: Sometime in the 1700s, a sailing ship put into Nehalem Bay.... (Nehalem Bay, Tillamook County; 1600s) (For text and pictures, see https://offbeatoregon.com/2507a1008d-spanish-gold-of-neahkahnie-702.085.html)

Live from Oakland International Airport, members of AROC (Arab Resource & Organizing Center) Action, Bay Area PYM (Palestinian Youth Movement) & the US Palestinian Community Network (USPCN), along with other local leaders, gathered in solidarity demanding an end to all shipments of military cargo from ports of Oakland to Israel and an Oakland Arms Embargo on Israel.We Rise joined to document the press conference & share out these powerful speakers. Please listen & share widely!Thank you to Voulette of Bay Area PYM for conspiring on this quick turnaround episode.Sign the petition! Visit ArmsEmbargoNow.com sign & learn more.Stay connected on IG @OaklandArmsEmbargoMusic on this episode: The Natives by Assala Nasri, Acapella Masreya, & Fares KatryaFREE PALESTINE! ARMS EMBARGO NOW!

In the second half of our conversation, we move from systemic critique to case-specific urgency. Ed Dentzel and I examine the disappearances of Olivia Lone Bear, Jermaine Charlo, Ashley Loring Heavyrunner, Leo Wagner, Jeremy Jourdain, and Nevaeh Kingbird —not as isolated tragedies, but as part of a devastating pattern of institutional neglect.We unpack jurisdictional breakdowns, media silence, and the emotional labor families shoulder when systems fail. From lakes left unchecked to leads left cold, these stories reveal how Indigenous lives are too often treated as disposable.Ed has had more than 300 episodes on disappearances on Unfound and testified in the trial of Steve Pankey, who was convicted in 2022 of the infamous 1984 murder and kidnapping of 13-year-old Jonelle Matthews in Greeley, Colorado. This episode is a call to remember, to reckon, and to respond.Listen to Part 1Listen to all of our episodes on Indigenous people.Check out Ed's work on disappearances on the Unfound podcast.Contact me at silverliningshandbookpod@gmail.comCheck out the Silver Linings Handbook website at:https://silverliningshandbook.com/Check out our Patreon to support the show at:https://www.patreon.com/thesilverliningshandbookJoin our Facebook Group at:https://www.facebook.com/groups/1361159947820623Visit the Silver Linings Handbook store to support the podcast at:https://www.bonfire.com/store/the-silver-linings-handbook-podcast-storeVisit The True Crime Times Substack at:https://truecrimemessenger.substack.comThe Silver Linings Handbook podcast is a part of the ART19 network. ART19 is a subsidiary of Wondery and Amazon Music.See the Privacy Policy at https://art19.com/privacy and the California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Psycoholic - Power Of American Natives Этот трек попал на главный банер сайта Beatport в разделе Psy Trance. Последний раз такой банер я получал за свой альбом Psycoholic - Parallel Universe, все треки которого попали в топ 100 чарта Beatport. Это было много лет назад. Добавляйте в свои плейлисты и ставьте лайки, если вам понравилось ;) band.link/AmericanNatives

Send us a textSponsored by Samuel Owens Restaurant in Coplay, PA — where great food meets hometown flavor.Fueled by 3 Natives in Royal Palm Beach, FL — real food, real fast, real fresh.Former Jacksonville Jaguars offensive lineman Tyler Shatley joins the show to talk trenches, team culture, and life in the NFL. We also break down all the action from Week 1, including a standout 4th quarter performance by (JJ) that stole the spotlight. Who impressed, who disappointed, and what are we overreacting to already?

What does it mean to disappear when so few notice? What does it mean to disappear from the very place meant to protect your presence?In the first half of a two-part conversation, I speak with Ed Dentzel — an expert on missing persons cases and the host of The Unfound podcast — about the unsettling realities surrounding disappearances of Native people in the United States. We explore the unique threads within the Missing and Murdered Indigenous Persons crisis, one facet of a broader vanishing that has spanned centuries.Together, we examine the parallels to other disappearances, the patterns that emerge and the silence that surrounds them.For more episodes on the Missing and Murdered Indigenous Persons crisis:MMIP Archives - Silver Linings HandbookTo listen to The Unfound podcast:The Unfound Podcast Channel – Focus on Finding the MissingContact me at silverliningshandbookpod@gmail.comCheck out the Silver Linings Handbook website at:https://silverliningshandbook.com/Check out our Patreon to support the show at:https://www.patreon.com/thesilverliningshandbookJoin our Facebook Group at:https://www.facebook.com/groups/1361159947820623Visit the Silver Linings Handbook store to support the podcast at:https://www.bonfire.com/store/the-silver-linings-handbook-podcast-storeVisit The True Crime Times Substack at:https://truecrimemessenger.substack.comThe Silver Linings Handbook podcast is a part of the ART19 network. ART19 is a subsidiary of Wondery and Amazon Music.See the Privacy Policy at https://art19.com/privacy and the California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode of Fostering Conversations, guest host Liz Rivera guides a powerful dialogue with Native leaders and advocates about the importance of culture, tradition, and belonging for Native children in foster care. You'll hear from: James Toledo (Utah Division of Indian Affairs) on how culture provides a foundation for resilience. Stephanie Benally (Native American Specialist, Utah Foster Care) on supporting Native children's traditions in foster homes. Craig Sandoval (Urban Indian Center of Salt Lake) on creating culturally responsive models for Native youth and families in urban Utah. Together, they reflect on the sacred role of clans, ceremonies, and language, as well as the ongoing significance of the Indian Child Welfare Act (ICWA) in preserving tribal sovereignty and protecting children's cultural identity. Listeners will learn why everyday practices—from observing ceremonies to speaking Native languages—help children thrive, and how foster parents can honor and support these connections, even outside of tribal communities. Transcript: Liz: [00:00:00] On today’s episode, you’ll hear how cultural traditions give Native children strength and belonging, and why the Indian Child Welfare Act or ICWA is so critical , in protecting those connections for children in foster care. Welcome to Fostering Conversations. I’m your host, Liz Rivera, filling in for Amy Smith. We have a special episode for you today. We’re weaving together conversations with several native leaders and advocates here in Utah. Liz: Let’s begin with introductions in Navajo culture, introductions are not just about your name, they’re about where you come from, your clans, your language, and [00:01:00] lineage. First, we’ll hear from James Toledo from the Utah Division of Indian Affairs, followed by Stephanie Benally, the Native American specialist from Utah Foster Care, and finally, from Craig Sandoval from the Urban Indian Center of Salt Lake. James: [Navajo Introduction] James Toledo James: and, and again. Thank you. I, I’m a member of the Navajo Nation and we introduce ourselves, sharing our clans. So as we probably will talk about this later in the program, our clans are a way to identify our family relationships, connections with others within our community. Stephanie: Hello. Thank you. I am a citizen of Navajo Nation. My clans are Red Streak people born for Bitter Water. My maternal grandfather is Mexican People clan, and my paternal grandfather is Red House. Thank you very much for the opportunity to participate on the podcast. Craig: Hello everybody, and wanted [00:02:00] to introduce myself and my native language. First [Navajo introduction]. Craig: So I introduced myself in my native Navajo language. Just wanted to reintroduce myself in English for all the non Navajo speakers. Good day to everybody. My name is Craig Sandoval, and I’m originally from New Mexico in a small community named Pueblo Pintado, New Mexico. So it’s [00:03:00] just west of Albuquerque, made about two hours. Craig: And my clans are Near the Water People. I’m born for the Mexican clan. My maternal grandparents are the Red Paint People, and my paternal grandparents are the Towering House People. And so that’s who I am, and that’s where I come from. And then now I’m here in Salt Lake working to provide a culturally responsive clinical model for our community here to bring the reservation teachings and bring them here into the valley so that there’s still a connection. I came to Utah about two years ago working with the Urban Indian Center of Salt Lake. Liz: As Craig shares, , staying connected to traditions and language is essential for native children. Even here in urban areas of Utah where families may live far from their tribal homelands. James adds that culture, gives children a foundation to thrive. While [00:04:00] Stephanie reminds us how important it is for foster parents to support native traditions, sometimes through simple everyday practices. Craig: The Urban Indian center, the goal is to connect our community members and our families to. Our tradition and our heritage back home. And that includes providing dancers, providing teachings, providing a class to where they can feel home, they can feel at home.For me, it’s the language, making sure that I can continually speak my language. So with the Navajo language classes, it does bridge that. When we think about Utah Foster Care and our Native kids that are in foster care here in Utah, how do we continue to bring them to connecting with their tradition and culture? And that’s also our goal. Several months ago, the Navajo Nation did a resource fair and one of the division directors, Mr.Thomas, [00:05:00] Cody. Who worked very well with Utah Foster Care really emphasized that there should always be a connection to our Navajo language, to our Navajo culture, to our Navajo environment, to our Navajo values, even though we live in the urban area. Craig: That is absolutely true., And that’s how we’ll stay strong. And so during Mr. Cody’s speech, he asked those that have our children and Navajo, our children in their custody to reconnect in any way they can . That’s where the strength is there. And so we want to, as the Urban Indian Center, while we provide a lot of these events, demonstration classes on Navajo history, Navajo language, Navajo culture, Navajo dances, we want them to connect with our traditional ways in that way. Craig: And so that’s the goal what providing all [00:06:00] the classes that we do at the Urban Indian Center. Craig: It is very important to keep the culture whether something small as a bracelet, a necklace, that means a lot to a native child. growing up in a native home, there’s so many milestones and so many traditions that are celebrated. I wanna give a little bit of background on myself too, as well. I am Navajo, however, I do have heritage and lineage into the Hopi and San Domingos communities, and each one is very different. And I’m gonna give you a great example on this side. Craig: As Navajo, we are born into our mother’s clan. I believe that’s number one. When it comes to really being, I guess it’s a. Coming to the earth is that you’re given your first clan, you’re you. You hear your first clan and as a baby they tell you that your first clan is this. Your second clan is [00:07:00] this. And that’s the introduction to the land. Craig: That’s the introduction to the air, the waters, the clouds, the beings that are on earth. Your introduction. When I look into our Hopi side, we have a child is born and kept in a dark room until a certain number of days have come. They prepare, and within this preparation they do a hair washing and they wash the hair and say, you’re able to come to this land in this world. Craig: And then they go out early in the morning and they introduce the child to the sun And when this happens, they tell the child that, here’s the sun The sun will be with you throughout from day one to the day of your death. They’ll watch over you. They’ll look over you, and there’s that introduction to the sun. Craig: And those are some of the main milestones. And you have Santo Domingo who also wash your hair and receive into the world the [00:08:00] child. So those are your milestones. And when you look into Navajo specific, you then can go into, for example, everybody knows the first laugh You know when a child laughs it means that there is laughter in the world. Craig: There’s happiness in the world, and you might think about it as a child has no worries in the world, but that one laugh has given the world what we call, or what we would call happiness. That child brings that, and they want that happiness to continue within the family, within the world. Craig: And so those are some of the important milestones. And then you get to puberty, the milestones of the women going through the puberty ceremony cannot the the men going through the Sweat Lodge ceremony on that side. Craig: Those are milestones that you have. And then overall you have the weddings, and then you have other things that happen [00:09:00] and they’re all different. When our children go through these rites of passages, there’s other small ones in between, for example, piercing the ears. Craig: When we pierce our ears, it’s that now that the gods can hear us through that, we can hear them too as well. And so that happens at a young age, washing of the hair with different herbs so that we prevent sickness and illness and so that our bodies are strong. Craig: Being a parent of a native child and a foster care parent, these are questions that you can ask like, how can I support? And I know on the reservations there are families willing to guide. There are connections that say we can help with that because they wanna keep the child aligned. They wanna keep the child connected to the traditional ways of life. James: Culture sets a foundation really for any individual. I think looking at a [00:10:00] broader picture, we all were raised in certain cultures, whether that’s within a religious environment, whether that’s with our traditional teachings as indigenous peoples, or whether that’s just your own family traditions that we have. James: So when a child is raised with that culture intact, it sets them up with a strong foundation. So as they. Get older and they start navigating and, and experiencing life. What helps to give them some guidance as they are learning about how to be an adult and to different situations that you encounter. And because when we encounter difficult situations, you immediately go back to Those core teachings. So I think that’s the importance of culture in the context that I was using it, is trying to broaden that perspective to help listeners try to understand why Indigenous families want to maintain that cultural connection. Stephanie: So a lot of our native kids are being placed in non-native homes, and [00:11:00] providing that education for all foster parents is important. So they are aware of some do’s and don’ts, like for example. We had an eclipse and I shared the protocol what Navajos do for our foster families to ensure that the Navajo children followed what needed to be done during the eclipse. Stephanie: It’s just also providing that information, so if they’re caring for a Navajo infant, that they’re able to do a first laugh ceremony or get more information to be able to do that. I’ve had a foster parent reach out before and wanted to know what needed to get done and. Directed her to a Native Elder in the community who was able to help her with that. Stephanie: And so it’s just making sure that even though the Native kids are not in Native homes, they’re still being provided that cultural connection, even though it’s very limited. my hope is that sharing the cultural information, the foster parents will then share that with the Native children that are in their [00:12:00] home. Because it’s not just taking a child to a powwow or reading a book, but it’s the everyday living. Stephanie: It’s a discussion around the table. It’s going to an event with the family and seeing other people. Stephanie: One family was taking care of siblings from the Hopi tribe, and I was able to connect the family with resources so they would be able to go over the information with the children in their home. So hoping that will bring some connection while they’re placed in that non-native home. Liz: I think even the foster parents recognizing the importance of it. Liz: I mean, cutting over to what James said, I think the culture’s that it’s just like in our bones, it’s just how we live, and it’s so hard to. Apply that if it’s not really a part of you, but a foster parent who isn’t native, if they’re at least reaching out and they’re at least trying, that really does show that they honor where these children come from. Liz: In 1978, the Indian Child Welfare Act, known as ICWA [00:13:00] became law after decades of Native children being removed from their families and tribes at alarming rates. Here’s Stephanie and James explaining the history and purpose of ICWA and why it continues to matter here in Utah. Stephanie: Prior to 1978 and ICWA there was a 25 to 35% removal of Native children from their homes, and 85 to 90% of those children were placed in Non-native and non-relative homes. And so over that 10 year span, Congress studied the removal of Native children. Found that there was a need for the federal law based on the study and the testimonies from the families. Stephanie: The Indian Child Welfare Act is a federal law. It is the core of ICWA to recognize tribal sovereignty. It also recognizes the important roles that the tribes play, protecting the wellbeing of Native children. It also protects the children and parents’ constitutional rights. Stephanie: ICWA applies to children under the age of [00:14:00] 18. The child can either be a member of a federally recognized tribe or eligible for enrollment. Eligible for enrollment means that one of the birth parents is an enrolled member with a federally recognized tribe. Stephanie: Federally recognized tribe is a Native American or an Alaska native tribe entity that recognizes as having a government to government relationship with the United States. If the child is a part of a state tribe, they would not fall under the ICWA law. James: Well, as you know, with history of Native Americans, with our government, hasn’t been the best ’cause. James: You can go back to the boarding school era where children were forced to attend federally managed boarding schools. And the intent at that time was to destroy the culture, destroy the connection to culture, and so as kids were going through these various boarding schools, they were taught a different way of life and removed from their family and and [00:15:00] cultural settings. James: I mean, that’s a really brief summary. This could be an entire podcast series if we really wanted to dive into that history. But to go back to your point when it comes to the foster care system or why ICWA was created, as Stephanie had mentioned, there was a history of state child welfare agencies where Natives children were being forcefully taken from their families. James: In some instances, it was minor infractions. For whatever reason, these children were removed and placed into foster care. Some of them were put in through the adoption system. Hence, this was an ongoing challenge that many Native communities were experiencing and it, it caught the attention of Congress and there was a series of public hearings that Congress put on, and so this was an opportunity for those families to share their experiences and the challenges and obstacles that they were experiencing. James: Those testimonies are what led to the creation of ICWA ICWA [00:16:00] Was created to try to help to preserve that and to ensure that those cultural teachings would be able to be shared with future generations and to ensure that we as Indigenous people are still here. Liz: Almost two years ago, they tried to codify ICWA into state law and tell us a little bit about why they thought that was necessary. James: So Representative Watkins at the time was the lead sponsor of the state bill, and the reason this was being pushed forward by the tribes in Utah was because at the time there was a case that was going before the US Supreme Court. James: That was on ICWA So there was a potential that if the court ruled in favor of the plaintiffs in this case, then they would have overturned the law. And those protections that are part of that statute would have gone away. And so there was an effort at the state level to codify the spirit of the [00:17:00] law, so to speak, and make sure that is preserved care at the state of Utah. James: There was a lot of support for the bill. We went through several revisions. The tribes were heavily involved throughout that process, but unfortunately it still ran into resistant in the legislature. James: It did not pass. I think the tribes are talking about reintroducing the law again, presently, the Supreme Court has ruled and they basically upheld. James: I think there’s a desire to learn. It’s a complex issue, and as you talk with people, you’re going to have to approach that in unique ways because it is a complex topic and it’s not a one size fits all, or my perspective isn’t the be all perspective out there. And so I think as, um, people are curious, I would encourage people to read up more about the history behind the law, why it became a law. James: Also, if they have further questions, if they [00:18:00] have indigenous friends or connections to that way, then I think it would be appropriate to have those conversations or try to educate themselves as as best as they can, and maybe contacting Stephanie at a public event or. There are ways to continue to learn and try to understand the purpose of the law and why many indigenous communities are fighting to preserve this legislation. Liz: Does the Utah Division of Indian Affairs, do they ever get involved in foster care cases? James: Good question. So my office, we are not involved in the child welfare process at all. We do get phone calls from community members inquiring, but we refer those inquiries to, uh, DCFS. So within DCFS, there is a, ICWA coordinator who works directly on these matters in these cases, and so. James: We would refer them to contact DCFS to speak with that ICWA administrator who can guide them through the process. [00:19:00] We do try to give them as much information as we can. We do share resources, Utah Foster Care and other legal services generally that provide legal assistance or can answer some of those legal questions. Liz: Of course, even with protections in place, the realities aren’t always easy. Many families, even in Salt Lake, may not have the resources to be near or return to their ancestral homes in traditions. And though ICWA cases can be complex, the goal is always to place Native children with family first or in Native homes whenever possible. Stephanie: Any time there is reason to believe that there is a native child when the investigation is happening and someone says, I believe my grandmother is a Native American, even with that reason to believe they need to treat the. Stephanie: Case as an ICWA case, so DCFS notifications will then go out to the tribe and then it will be the tribe who will then to determine if the child is a member [00:20:00] or eligible for enrollment. While that’s taking place, the state will then try to find a native home for the native children. So under ICWA there is a foster placement preference, and it would be family first, and then it would be with, um, foster parent of the same tribe. And then the third one would be from a different tribe. And then the last placement would be to any open foster home that’s available. Craig: there’s Craig: multiple reservations in the United States. And one that is particularly for the Navajo reservation. . So the Navajo people were put on this land, on our homeland, and it goes back to the history of how we have our ancestral homeland. Craig: Where we emerged, we came to our mother earth, and the deities at that time said, this will be where you will live. This will be your homeland. So our ancestral homeland became the boundaries, became the four sacred mountains. So we have to keep that in [00:21:00] mind. Craig: Before lines were made by the US government, there was our ancestral homeland, and the boundaries were created with four sacred mountains and with two mountains in the middle that serve as our central location. ? So that’s our ancestral homeland. However, during the 1860s, we were removed from our land and put onto a different reservation in New Mexico. , We were released due to whatever political reasons that was, and a treaty was formed. And with that treaty, what a struck of a pin, we were given four diagonal lines and said, this is your reservation. And throughout the next couple of years. With new presidents coming in and out of office with executive orders, our reservation grew, but it still stayed inside our ancestral homeland boundaries, and I think we’re grateful for that. Craig: Yeah, other tribe have different experiences. Some [00:22:00] did stay on their ancestral land, some did leave their ancestral land and put onto reservations. However, as the Navajo people we’re very fortunate to have returned and the government really accept that we return to our ancestral lands, we’re very thankful for that, that we return to our ancestral lands. Craig: So when I say reservations, and when I say on our ancestral lands, it’s where we call home. The land that we call home. The land that times the Navajo names. For example, our four sacred mountain. Craig: When we hear that, we hear home. A lot of our urban community members here in Salt Lake don’t have the resources at times, the needs or even the transportation to go home. Because you look at it, the Navajo nation as the almost from eight to 10 hours away, depending on where you live, and maybe even more. Craig: And our community members do want to keep that [00:23:00] connection. And the Urban Indian Center understands that. And I understand it because I was raised on the reservation and I, I moved to an urban area to where I don’t have the connection. Liz: The good news is there are resources right here in Utah for Native children. The Urban Indian Center in Salt Lake City offers language classes, cultural events, and outreach to help children and families stay connected. Utah Foster Care also provides similar opportunities from cultural education to community events like the Indigenous Foster Care Fashion Show and the Moccasin Run-in White Mesa. Stephanie: As I mentioned before, there is a shortage of native foster homes. Stephanie: Being very present in the community is important. Being at the table when it comes to policy making, meeting with the tribes and making those connections with the community is important. Stephanie: So they are aware that there is a need that. If they’re not able to foster, then there’s other ways to support our Native kids through the Cedar Project or provide [00:24:00] support to our foster families. And again, it’s just coming up with unique ideas of recruitment. We collaborated with James’ office in Ute Mountain Ute years ago and have an Annual Moccasin Run that we hold in White Mesa, Utah every year to bring awareness. Stephanie: And just coming up with different types of events who bring the community together to make sure that our Native kids have that cultural connection. And that’s why it’s important to be considered a, a kinship placement or a foster placement. Craig: With families that don’t have that tie. First of all, you have resources in your state, and some of these resources are at the state level. Craig: I know Utah. Does have the eight tribes in Utah. However, there are also the urban areas. For example, one can start from the State Department of Indian Affairs, and then Indian Affairs can guide you to other resources in the areas such as the Urban Indian Center. The Urban Indian [00:25:00] Center can provide many of those resources to as well. Craig: They can provide, this is what this tribe is, what this other tribe is, and how they’re unique from one another. What the Urban Indian Center and how it’s unique too, is also that they have employees that are employed from different tribes, so the navigation there also can span out even more. Sure. But. Craig: Another area is that each of the tribes have their own program. The social services programs, the tribal historic preservation offices, those are areas to where they like to connect the vital records departments. They will connect their, and we ensure that the Native children are connected to their native heritage and their native ways. Craig: At the beginning when a family is navigating these, it might seem like a very scary thing to do, but overall, the community the Urban Indian Center, they’re [00:26:00] open to it. They’re open. Which way do we go? How do we navigate it? Craig: And if we don’t know anybody there, you know, that will help you navigate. There’s always somebody that they will connect you. So I would really let the families. That have native children in their care to always reach out, Stephanie Benally is a great resource and she’ll connect you with any resources that you may have. And they’re always open to whether non-native, whether non Navajo. But they still have a Navajo child in their home. We encourage them to bring the Navajo child, their child, our child, to our home, their Indian center, and learn from us too as well, so they understand the importance of our Navajo culture. Craig: We have our main location, which is on 120 West, 1300 South in Salt Lake City, hours from eight to five. Our phone number is (801) 486-4877. And we do have a [00:27:00] team there. So if you have a question. Reach out and you can ask for me, Craig Sandoval. Craig: Or you can ask for our outreach department, Rhonda Duval heads that department. Everybody knows Rhonda. . We know her as Honey, but she’s a great resource too as well. Feel free to reach out to us so we can make some of those connections for you and support you as a parent, support you as one of our family members too. Liz: These are all ways foster families can support Native youth in care. As we close, our guests reflect on the great work of families that foster Native children, keeping Indigenous people and culture strong, and underscore the urgent need for more native foster homes in Utah. Craig: Thank you for the Utah foster care. Thank you to your team and also thank you to. Foster parents out there taking a new child, a Navajo child can have its challenges. It’s a beautiful thing too, as well. Craig: And we wanna thank you. I personally wanna thank you. We wanna thank you [00:28:00] and always remember that the Urban Indian Center is a resource. You can come see us at any time. James: I just appreciate having this conversation. I think it’s good to help your listeners understand this complex law, and hopefully this conversation today will give some insight and encourage listeners to learn a little bit more about this history and to try to better understand why ICWA was created and why many Indigenous communities around the country are working very hard to preserve this federal legislation. Liz: We hope today’s episode has shed some light on ICWA and the importance of culture and connection for Native children in foster care. To learn more about Native services at Utah foster care, visit Utah foster care.org. You can also connect with the Urban Indian Center of Salt Lake, or the Utah Division of Indian Affairs for resources and support. Liz: Thank you for joining us for Fostering Conversations. Together we can ensure every [00:29:00] child in Utah grows up connected to the rich heritage of their roots.

In this episode, Dèsa meets with Sutton King and Ariel Richer, the co-founders of the Urban Indigenous Collective, to delve into the intersection of collective healing and natural medicine, exploring how culturally tailored health services can empower Indigenous communities. Sutton and Ariel share their insights on reclaiming space for urban Indigenous peoples, fostering kinship, community-based participatory research, and utilizing Indigenous knowledge systems to create pathways for wellness. For more on our guests, links from the conversation, and APA citation for this episode visit https://concept.paloaltou.edu/resources/the-thoughtful-counselor-podcast  The Thoughtful Counselor is created in partnership with Palo Alto University's Division of Continuing & Professional Studies. Learn more at concept.paloaltou.edu

Patrick and Paul "Pizza" Pianezza are the creative minds behind the upcoming feature film Code 3, hitting theaters September 12.

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

They're good for the environment, but what's the best way to find native plants?  Learn more about your ad choices. Visit megaphone.fm/adchoices

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

The game of basketball is perceived by most today as an “urban” game with a locale such as Rucker Park in Harlem as the game's epicenter (as well as a pipeline to the NBA). While that is certainly a true statement, basketball is not limited to places such as New York City. In recent years scholars have written about the meaning of the game (and triumphs on the hardwood) to other groups, such as Asian Americans (Kathleen Yep and Joel Franks) and Mexican Americans (Ignacio Garcia). To this important literature one can now add an examination of the sport in the lives of Native Americans, through Wade Davies' Native Hoops: The Rise of American Indian Basketball, 1895-1970 (University Press of Kansas, 2020). The game, as Davies notes, was not just something imposed upon Natives in locales such as the Indian Industrial Training School in Kansas (and elsewhere). The game provided linkages to the Native past, and was embraced as a way to “prove their worth” within a hostile environment designed to strip students of all vestiges of their cultural inheritance. The sport provided both young men and women with an opportunity to compete against members of other institutions (both Native and white) and to challenge notions of inferiority and inherent weaknesses. Davies' work does an excellent job of detailing the role of the sport in the lives of individuals, schools, and eventually, Native communities. Additionally, it examines how these players competed against sometimes seven opponents (the five players on the court and the two officials) to claim their rightful place on the court. They also often had to deal with the taunts and racism of crowds at opposing gyms. Still, most of these schools managed to field competitive teams that created their own “Indian” style of basketball that proved quite difficult to defeat. Wade Davies is professor of Native American studies at the University of Montana, Missoula. Jorge Iber is a professor of history at Texas Tech University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/education

This week, in honor of Amplifier Day at KEXP, we’re talking to listeners about a new favorite track. Producer Lilly Ana Fowler catches up with KEXP listener Jason Rodriguez who weighs in on some of his favorite music from the year so far, including Die Spitz’s new track “Pop Punk Anthem.” Die Spitz’s forthcoming album Something to Consume will be out on Sept. 12 on Third Man Records. Hosted by Evie StokesProduced by Lilly Ana FowlerMastered by William MyersProduction support: Serafima HealyAssociate Director of Editorial: Dusty Henry Listen to the full songs on KEXP's "In Our Headphones" playlist on Spotify or the “What's In Our Headphones” playlist on YouTube. Support the podcast: kexp.org/headphonesContact us at headphones@kexp.org.Support the show: https://www.kexp.org/donateSee omnystudio.com/listener for privacy information.

Amanda Erickson grew up in the Boston suburbs, always knowing there was something a little different about her - the dark pigmentation in her skin. Years later, she would reconnect with her father, who lived on the San Carlos Apache reservation in Arizona. This would begin a journey that would lead her to connect with her Indigenous heritage and transform her long career in film. After 16 years working for Hulu, Discovery, The Travel Channel, National Geographic, and others, she has begun making films about Indigenous people for mainstream audiences.Contact me at silverliningshandbookpod@gmail.comCheck out the Silver Linings Handbook website at:https://silverliningshandbook.com/Check out our Patreon to support the show at:https://www.patreon.com/thesilverliningshandbookJoin our Facebook Group at:https://www.facebook.com/groups/1361159947820623Visit the Silver Linings Handbook store to support the podcast at:https://www.bonfire.com/store/the-silver-linings-handbook-podcast-storeVisit The True Crime Times Substack at:https://truecrimemessenger.substack.comThe Silver Linings Handbook podcast is a part of the ART19 network. ART19 is a subsidiary of Wondery and Amazon Music.See the Privacy Policy at https://art19.com/privacy and the California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Summer Confuorto, a Gros Ventre, Cree, Mi'kmaq woman, tells the story of running her first marathon: the 2025 Boston Marathon, representing the Ohketeau Cultural Center Natives Run Initiative. Summer tells her story, from running along the water during her youth in her hometown of Falmouth, MA; to how running connects her to her own and also the local native communities; and then about her first marathon, the 2025 Boston Marathon. For Summer, running this marathon was about so much more than completing 26.2 miles. For starters, it's a reclaiming and reconnecting with this space: like many major routes all across this land, the Boston Marathon course largely follows pathways that have been traveled by native people going back hundreds of years. And there's more. Hear the whole story on the podcast. How to Keep Up with Summer Confuorto Instagram: ⁠@sconfuorto Mentioned in This Episode Ohketeau Cultural Center: ohketeau.org Natives Run: ohketeau.org/events1/natives-run 26.2 Foundation: 26-2.org To support WRS, please rate and review the show iTunes/Apple:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://podcasts.apple.com/us/podcast/womens-running-stories/id1495427631⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Spotify:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://open.spotify.com/show/4F8Hr2RysbV4fdwNhiMAXc?si=1c5e18155b4b44fa⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Music Credits Cormac O'Regan, of⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Playtoh⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Coma-Media⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, via⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pixabay⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠RomanBelov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, via⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pixabay⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Camila_Noir,⁠⁠⁠⁠⁠⁠⁠⁠ via⁠⁠⁠⁠⁠⁠⁠⁠ Pixabay⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠penguinmusic⁠⁠⁠⁠⁠⁠, via ⁠⁠⁠⁠⁠⁠Pixabay⁠⁠⁠⁠ Music of the Future, via ⁠⁠⁠⁠⁠Pixabay⁠⁠⁠⁠⁠⁠ Ways to Connect and Engage with Women's Running Stories WRS Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@womensrunningstories⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Facebook:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ facebook.com/WomensRunningStories⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Website:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ womensrunningstories.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Women's Running Stories is a proud member of the Evergreen network:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://evergreenpodcasts.com/⁠

Summer Confuorto, a Gros Ventre, Cree, Mi'kmaq woman, tells the story of running her first marathon: the 2025 Boston Marathon, representing the Ohketeau Cultural Center Natives Run Initiative. Summer tells her story, from running along the water during her youth in her hometown of Falmouth, MA; to how running connects her to her own and also the local native communities; and then about her first marathon, the 2025 Boston Marathon. For Summer, running this marathon was about so much more than completing 26.2 miles. For starters, it's a reclaiming and reconnecting with this space: like many major routes all across this land, the Boston Marathon course largely follows pathways that have been traveled by native people going back hundreds of years. And there's more. Hear the whole story on the podcast. How to Keep Up with Summer Confuorto Instagram: ⁠@sconfuorto Mentioned in This Episode Ohketeau Cultural Center: ohketeau.org Natives Run: ohketeau.org/events1/natives-run 26.2 Foundation: 26-2.org To support WRS, please rate and review the show iTunes/Apple:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://podcasts.apple.com/us/podcast/womens-running-stories/id1495427631⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Spotify:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://open.spotify.com/show/4F8Hr2RysbV4fdwNhiMAXc?si=1c5e18155b4b44fa⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Music Credits Cormac O'Regan, of⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Playtoh⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Coma-Media⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, via⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pixabay⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠RomanBelov⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, via⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pixabay⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Camila_Noir,⁠⁠⁠⁠⁠⁠⁠⁠ via⁠⁠⁠⁠⁠⁠⁠⁠ Pixabay⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠penguinmusic⁠⁠⁠⁠⁠⁠, via ⁠⁠⁠⁠⁠⁠Pixabay⁠⁠⁠⁠ Music of the Future, via ⁠⁠⁠⁠⁠Pixabay⁠⁠⁠⁠⁠⁠ Ways to Connect and Engage with Women's Running Stories WRS Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@womensrunningstories⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Facebook:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ facebook.com/WomensRunningStories⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Website:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ womensrunningstories.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Women's Running Stories is a proud member of the Evergreen network:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://evergreenpodcasts.com/⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, the guys explore the idea of a primordial tradition, an ancient, esoteric current of knowledge, woven through mythologies across the world, with a focus on Native American traditions. They discuss the possibility that the Knights Templar may have reached the Americas long before Columbus, forming secret brotherhoods with Indigenous peoples and sharing in sacred knowledge. From Templar flags on Columbus's ships to the mysterious symbolism of ancient mound sites, they trace the hidden codes, handshakes, and Atlantean echoes that suggest a deeper, forgotten history connecting the Old World and the New.

listener comments? Feedback? Shoot us a text!Today, we're tackling a really fascinating and, frankly, provocative topic. We're going to be talking about an article by Stephen Pearson titled “Indigenizing Settlers: The White Appalachian Self and the Colonialism Model of Appalachian Exploitation.” And it's a deep dive into how a specific group of people—White Appalachians—have, in some ways, come to see themselves as an Indigenous population.  Your Hosts:Kurly Tlapoyawa is an archaeologist, ethnohistorian, and filmmaker. His research covers Mesoamerica, the American Southwest, and the historical connections between the two regions. He is the author of numerous books and has presented lectures at the University of New Mexico, Harvard University, Yale University, San Diego State University, and numerous others. He most recently released his documentary short film "Guardians of the Purple Kingdom," and is a cultural consultant for Nickelodeon Animation Studios.@kurlytlapoyawaRuben Arellano Tlakatekatl is a scholar, activist, and professor of history. His research explores Chicana/Chicano indigeneity, Mexican indigenist nationalism, and Coahuiltecan identity resurgence. Other areas of research include Aztlan (US Southwest), Anawak (Mesoamerica), and Native North America. He has presented and published widely on these topics and has taught courses at various institutions. He currently teaches history at Dallas College – Mountain View Campus. Find us: Bluesky Instagram Merch: Shop Aztlantis Book: The Four Disagreements: Letting Go of Magical Thinking

CONTENT WARNING: Discussion of racism against Natives, bullying, animal cruelty. Grab your six shooters and your saddles, we're kicking off our first-ever Westerns series! There's a lot in the genre for us to catch up on, and we start this week with a seminal film, one whose importance is unfortunately the only thing it's really got going for it. John Ford practically created the Western as we know making this movie but the dialogue and the characters are so rigid that it's somehow boring for a 90-minute movie. Still, if you've ever rolled your eyes at John Wayne and wondered "how the hell did he get to be a movie star", look no further than his performance here, smoldering and intense while staying relatable. The cast is pretty great, and the stunts are on par with anything that can be done with wires today. Still, this one is more "important" than a fun hang, so proceed with caution. Load up the wagon as we watch 1939's Stagecoach on Have a Good Movie! You can email us with feedback at macintoshandmaud@gmail.com, or you can connect with us on BlueSky! If you like the podcast, please subscribe, rate and review the show on your favorite podcatcher, and tell your friends. Intro and outro music taken from the Second Movement of Ludwig von Beethoven's 9th Symphony. Licensed under an Attribution-NonCommercial-NoDerivs 3.0 Hong Kong (CC BY-NC-ND 3.0 HK) license. To hear the full performance or get more information, visit the song page at the Internet Archive. Excerpt taken from the theme to the film The Magnificent Seven, written and composed by Elmer Bernstein. Copyright 1960 Metro-Goldwyn-Mayers Studios Inc. All Rights Reserved. Excerpts taken from the main theme to the film Stagecoach, written and composed by Richard Hageman. Copyright MCMXXXIX by Walter Wagner Productions, Incorporated. Excerpt taken from "The Ballad of High Noon" from the film High Noon, written by Ned Washington, composed by Dimitri Tiomkin, and performed by Tex Ritter. Trademark and Copyright 2007 by Paramount Pictures. All Rights Reserved.

We thought we knew the Oregon Trail… Turns out, we only knew half the story. “The settling of the West,” says Bobby Conner, “was the unsettling of the West for our people.” In this episode of The Hidden Trails of Oregon, we're exploring the past, present and future of the Cayuse, Umatilla, and Walla Walla tribes, whose ancestral homelands stretch across Eastern Oregon. In 1993, the 150th anniversary of the Oregon Trail, tribal leadership attempted to build a center to tell the story of the trail from a Native American perspective. But they were denied funding. So on August 12th, 1993, a wagon train celebrating the anniversary was interrupted at the reservation border by Natives on horseback. One rider was Antone Minthorn, chairman of his tribal council. He spoke in protest of the poverty and unemployment affecting his people. But also of his vision of a place for learning and research; for a different perspective on manifest destiny.  It worked. Funding was secured and soon the Tamástslikt Cultural Institute opened its doors.  We're taking an immersive, sound-rich journey through this world-class museum. You'll hear horses rumbling across the grassy plateau, storytellers in winter lodges, ringing bells and worshipers in song and prayer. We'll sit down with Bobby Conner, director of the Institute, to talk about the achievements, aspirations and concerns of her community. And we'll explore the meaning of a phrase you'll find emblazoned on the walls of the final exhibit: Cháwna mun na'ámta–We will never fade.

In this episode Nick talks about the Texas Floods, Intercepted Planes, Trump Vs. Mamdani, Bodega Cats and Natives on the Right Side! Watch Nick on the FREE RUMBLE LIVE LINEUP at 6pm ET https://rumble.com/TheNickDiPaoloShow TICKETS - Come see me LIVE! For tour dates and tickets -  https://nickdip.com MERCH - Grab some snazzy t-shirts, hats, hoodies,mugs, stickers etc. from our store! https://shop.nickdip.com/ SOCIALS/COMEDY-  Follow me on Socials or Stream some of my Comedy -  https://nickdipaolo.komi.io/