Podcasts about Navajo

There is ongoing concern about the mental health of American kids and adolescents. We'll find out if universal mental health screenings in school are the answer. Plus, a Navajo singer-songwriter on finding her true identity as a metalhead.

Guest Bio: Renee Kylestewa Begay is from the Pueblo of Zuni in Southwest New Mexico. She is a mother to three daughters and married to high school sweetheart Donnie Begay. During her undergrad, she founded the Nations movement—a national ministry...Good morning. It's October 30th, 2025. Can you believe it? So I'm releasing these videos. Today's videos on resilience. Four distinct cultures coming at you. Jenny McGrath. Me, Danielle, my friend Renee Begay from New Mexico and Rebecca Wheeler, Walston. Tune in, listen to the distinctly different places we're coming from and how we're each thinking about resilience. And then find a way that that impacts you and your own community and you can create more resilience, more generosity, more connection to one another. It's what we need in this moment. Oh, and this is The Arise Podcast, and it's online. If you want to download, listen to it. There you can as well.   Renee Begay (00:14):Okay, cool. Okay, so for those watching my introduction, I'll do it in my language. So my name is Renee Bega. I just spoke in my language, which is I'm from the Pueblo of Zuni tribe in Southwest New Mexico, and I shared the way that we relate to one another. So you share the clan system that you're from. So being a matrilineal society, we belong to our, there's lineage and then we are a child of our father's side of the family. And so I belong to the Sandhill Crane clan as my mom is my grandma. And then my daughters are Sandhill Crane, and then I'm a child of the Eagle Clan, which is my dad's side. So if I do introduce myself in Zuni and I say these clans, then people know, oh, okay, you're from this family, or I'm, or if I meet others that are probably Child of Crane, then I know that I have responsibility toward them. We figure out responsibility toward each other in the community and stuff, who's related to all those things. Yeah. And here in New Mexico, there are 19 Pueblo tribes, two to three Apache tribes, and then one Navajo nation tribe. So there's a large population of indigenous tribes here in New Mexico. So grateful and glad to be here.(02:22):Yeah. I guess I can answer your question about what comes to mind with just the word resilience, but even you saying a d Los Muertos, for me that was like, oh, that's self-determination, something that you practice to keep it going, to remember all those things. And then when you mentioned the family, Jenny, I was like, I think I did watch it and I looked on my phone to go look for it, and I was like, oh yeah, I remember watching that. I have a really short-term memory with books or things that I watch. I don't remember exactly details, but I know how I felt. And I know when I was watching that show, I was just like, whoa, this is crazy.(03:12):So yes, I remember watching that docuseries. And then I think Rebecca, when you're talking about, I was thinking through resilience feels like this vacillation between different levels, levels of the individual in relation to the community, how much do we participate in self discovery, self-determination, all those things, but then also connect it to community. How do we continue to do that as a community to stay resilient or keep practicing what we've been taught? But then also generationally too, I think that every generation has to figure out based on their experience in this modern world, what to do with the information and the knowledge that is given to us, and then how to kind of encourage the next generation too. So I was just thinking of all those scenes when I was listening to you guys.Rebecca (04:25):Yeah, when you said the generational thing that each generation has to decide what to do with the information given to them. This past weekend in the last week or so was that second New Kings march, and there's some conversation about the fact that it was overwhelmingly white and in my community that conversation has been, we weren't there. And what does that mean, right? Or the noticing that typically in this country when there are protests around human rights, typically there's a pretty solid black contingency that's part of that conversation. And so I just have been aware internally the conversation has been, we're not coming to this one. We're tired. And when I say I say black women specifically in some instances, the larger black community, we are tired.(05:28):We are tapping out after what happened in the last election. And I have a lot of ambivalence about that tapping out. I'm not sure how I feel about it, but it does make me think about what you said that in this moment my community is taking the information given to them and making a conscious choice to do something different than what we have done historically. So that's what I thought about when you were mentioning the generational sort of space that's there. What do we do with that and what does that mean about what we pass to the next generation?Danielle (06:09):Through this moment. So I think it's interesting to say, I think Rebecca said something about does your resilience, what does it feel grounded in or does it feel solid? I can't remember exactly how she put it. And yeah, she's frozen a bit on my screen, so I'll check in with her when she gets back. And I would say I felt like this week when I was thinking about my ancestors, I felt in having conversations in my family of origin around race and assimilation, just that there was this in-between generation. And I mean like you mentioned the voting, you saw it in our voting block, the Latino voting block pretty clearly represented.(07:09):There was this hard push for assimilation, really hard push and the in-between. And I feel like my generation is saying that didn't work. And so we know the stories of our ancestors, but how did we interpret those stories to mean many of us, I would say in our community to mean that we don't fight for justice? How did we reinterpret those stories to mean the best course was silence or forgetting why people migrated. The reason for migration was not because there was a hate for our land. That's very clear to me. The reason for migration was what we see now happening with Venezuela. It was ongoing oppression of our people through the, well, in my case, through the Mexican government and collaboration with the United States government that exacerbated poverty and hunger, which then led to migration. So do we forget that? It seems like we did. And in some, I wondered to myself, well, how did a guy like Cesar Chavez or I, how did they not forget that? How did they remember that? So I think resilience for me is thinking Los was like, who were my ancestors remembering why they moved and remembering what this moment is asking me to do. Is it asking me to move somewhere and maybe physically move or mentally move or I don't know what the movement means, but it's some kind of movement. So that's kind of what I thinkRenee (09:07):I'm seeing the importance of, even just in this conversation, kind of the idea of the trans narrative across all communities, the importance of storytelling amongst each other, sharing stories with each other of these things. Like even just hearing you Danielle of origins of reasons for migration or things like that, I'm sure very relatable. And we have migration stories too, even within indigenous on this continent and everything. So I think even just the importance of storytelling amongst each other to be able to remember together what these things are. I think even just when we had the opportunity to go to Montgomery and go to the Rosa Parks Museum, it, you hear the macro story of what happened, but when you actually walk through the museum and read every exhibition, every paragraph, you start learning the micro stuff of the story there. Maybe it wasn't everyone was a hundred percent, there was still this wrestling within the community of what to do, how to do it, trying to figure out the best way to do good amongst each other, to do right by each other and stuff like that. So I just think about the importance of that too. I think Danielle, when you mentioned resilience, a lot of times it doesn't feel good to practice resilience.(11:06):For me, there's a lot of confusion. What do I do? How do I do this? Well, a lot of consultation with my elders, and then every elder has a different, well, we did this, and then you go to the next elder, oh, well we did this. And so one of my friends said three people in the room and you get four ideas and all these things. So it's just like a lot of times it doesn't feel good, but then the practice of it, of just like, okay, how do we live in a good way with each other, with ourselves, with what faith you have, the spiritual beliefs that you hold all those, and with the land, all that stuff, it's just, yeah, it's difficult to practice resilience.Rebecca (12:03):I think that that's a good point. This idea, the reminder that it doesn't always feel good. When you said it, it's like, well, duh. But then you sit for a minute and you go like, holy crap, it doesn't feel good. And so that means I have to be mindful of the ways in which I want to step away from it, take a step back from it, and not actually enter that resilience. And it makes me think about, in order to kind of be resilient, there has to be this moment of lament or grief for the fact that something has happened, some type of wounding or injury or threat or danger that is forcing you to be resilient is requiring that of you. And that's a moment I always want to bypass. Who has time to, no, I don't have time to grieve. I got stuff I got to do, right?(13:06):I need to make it to the next moment. I need to finish my task. I need to keep it together. Whatever the things are. There are a thousand reasons for which I don't want to have that moment, even if I can't have it in the moment, but I need to circle back to it. Once the chaos sort of settles a little bit, it's very difficult to actually step into that space, at least for me personally, probably somewhat out of the cultural wider narratives that I inhabit. There's not a lot of invitation to grief element or if I'm very skilled at sidestepping that invitation. So for me, that's what comes to mind when I think about it doesn't feel good. And part of what doesn't feel good for me is that what there is to grieve, what there is to process there to lament. Who wants to do that?(14:10):I think I told you guys outside of the recording that my son had a very scary car incident this week, and several people have asked me in the last 48 hours, are you how? Somebody said to me, how is your mother heart? Nothing in me wants to answer that question. Not yesterday, not today. I'm almost to the point, the next person that asked me that, I might smack you because I don't have time to talk about that. Ask me about my kid. Then we maybe could ask me about myself and I would deflect to my kid really fast.Jenny (14:59):I'm thinking about, for me, resilience feels so connected to resistance. And as you were sharing stories of migration, I was thinking about my great great grandparents who migrated from Poland to the States. And a few years ago we went to Poland and did an ancestry trip and we went to a World War II museum. I really traced World War I through World War ii, but it really actually felt like a museum to resistance and seeing resistance in every tier of society from people who were Nazis soldiers smuggling out letters that were written in urine to people making papers for people to be able to get out.(16:05):And I found myself clinging to those stories right now as ice continues to disappear people every day and trying to stay situated in where and how can I resist and where and how can I trust that there are other people resisting even if I don't know how they are, and where can I lean into the relationships and the connections that are fostering collective resistance? And that's how I'm finding it as I am sitting with the reality of how similar what we are experiencing in the US is to early days of Nazi Germany and how can I learn from the resistance that has already taken place in former atrocities that are now being implemented by the country that I live in.Rebecca (17:41):That makes me think, Jenny of a couple of things. One, it's hard to breathe through this that we are perilously close to Nazi Germany. That feels like there's not a lot of vocabulary that I have for that. But it also makes me think of something that Renee said about going to the Rosa Parks Museum in Montgomery, and stepping really close to the details of that story, because I don't know if you remember this, Renee, but there's one exhibit that talks about this white law firm that was the money behind the Montgomery bus boycott and was the legal underpinning behind that. And I don't think I knew until I went to that museum and saw that it's like one picture on one poster in the middle of this big exhibit. And I don't think I knew that. I know a lot of things about Rosa Parks and the Montgomery Busboy.(18:53):I've taught them to my kids. We know about her and the bus and all of that, but the details and to know that there was this group of white people in 1950 something that stepped forward to be resistant in that moment. And it's like, gosh, I didn't know that. And it makes me, Jenny have the question, how many more times has that happened in history? And we don't actually have that information. And so the only larger narrative that I have access to is how white people were the oppressors and the aggressors in that. And that's true. I'm not trying to take anything away from that. But also there was this remnant of people who said, not me, not my house, not my family, not today, not tomorrow, not at any time in my lifetime. Am I going to be on the wrong side of history on this conversation? And I think that that's probably true in many places and spaces that we don't have access to the detail of the stories of resistance and alliance that is there across people groups, and we don't have that information.Jenny (20:21):It makes me think of something that's front of mind just because we were in Detroit last week as we talk about Rosa Parks, she lived the end of her days in Detroit in a home that the CEO of Little Caesar's spot for her,Wow. Where it's like one, it's tragic to me that such a heroine had had to need some financial assistance from some white CEO, and that was what that CEO decided to use his money towards is really beautiful for me. And you can go to her house in Detroit. It's just a house now. But it is, it's like how many of these stories we know that actually are probably for good reason if they're happening right now, because it's not always safe to resist. And we were just having breakfast with a friend today talking about, and or what a brilliant show it is and how resistance probably needs to be underground in a lot of ways in this current moment.Danielle (21:54):Do you know the animal for Los Martos, Renee? Maybe it, it's the Libre. It's the spirit animals from Mexican folklore, and they come out and they have to, traditionally they represent three of the four elements like air, water, earth, and fire. And so they put them on the altars and they're like spiritual protectors or whatever. And they highlighted during this time, and I don't know if any of y'all have seen some of the videos of, there's a couple videos where there's a couple of these more racist folks trying to chase after a person of color, and they just trip and they fall out their face on the pavement and talking with a couple of friends, some Mexican friends, they're like, oh, Libre has got that. They just bam flat, just the idea that the earth tripped them up or something. I love that. Something in the spirit wall brought them to their knees. So yesterday I took Luis is like, what are you doing? I made him go get me all this spray paint. And I put these wood panels together and partly we had at home and I was using his wood. He's like, don't paint all of it, but I was painting this panel of this que and I'm going to put it in downtown, and it's not something I'm doing and I'm thwarting the government. But it did feel resilient to paint it or to think about the spirit world tripping up these guys. It gave me some joyRebecca (23:42):But I actually think, and I've talked to you about this a little bit, Danielle, I think what I love about that is that there's something in the collective story of Mexican people that you can borrow from, that you can pull from to find this moment of resilience, of resistance, of joy, of relief release. And I think we need to do more of that. So often when we step into our collective narratives, it's at the pain points, it is at the wounding points. And I think that I love that there's something of something that you can borrow that is a moment of strength out of our collective narrative. I think that that's actually how you grow resilience. I think it is how you learn to recognize it is you borrow from this collective narrative, this moment of strength so that you can bring it with you in this moment. I think that that's who Rosa Parks has been in my community to me in my family, I think I've told you guys this before, but I have a daughter who's now in college, but when she was in elementary school, we had a whole thing for a semester with a bus driver that just had it out for black and brown kids on her bus route to the point that all the white kids in our little suburban neighborhood were like, what the heck is wrong with a bus driver coming after all the brown people?(25:13):And I remember actually borrowing from the story of Rosa Parks to say to my daughter, this is how we're going to handle this. What does it look like for you with dignity, but really firmly say, you cannot mistreat me. You will not mistreat me on this bus route. And so to me, the story, what you're telling Danielle, is that same sort of, let me borrow from this folklore, from this narrative, something to give to myself, to my family, to my people in this moment. I love that. I'm going to borrow it. I'm going to steal it. So send me a picture of the painting.Renee (26:03):Yeah. Have you guys talked about, I guess expressions or epigenetics, I guess with resilience with epigenetics, when we do experience hardship, there's a certain way of taking that hardship in and either it alters our expression or our reaction, our behavior and how we carry that through across generations. But I was thinking of that word even with Jenny when you were talking about resilience to you, you remember it maybe probably in your body as resistance because of your great grandparents. My question was, or even just with D Los MTOs, the spirits that help that are kind of like protectors, did you guys sense that as information first or did you feel it first kind like that there's this feeling inside, you can't really quite pinpoint it, but you feel it as a practice and then when you do get that information, you're like, ah, that's what it was. Or is it the other way? I need information first. And then you're like, okay, it confirms this. I dunno. I don't know if that's a clear question, but I was just kind of curious about that. Even with the Rosa Parks, this is how we're going to do it, this is how we remember it, that was successful in its ways. Yeah.Jenny (27:54):I think for me personally, the more stories I learn, the more of me makes sense. And the same great grandparents were farmers and from where they lived to the port sold vegetables along the way to pay for their travels. And then when they got to the port, sold their wagon to pay for their ship tickets and then just arrived in the states with practically nothing. And there's so much of a determined hope in that, that I have felt in myself that is willing to just go, I don't know where this is going to lead to, but I'm going to do it. And then when I hear these stories, I'm like, oh yeah, and it's cool to be with my husband as I'm hearing these family stories, and he'll just look at me like, oh, that sounds familiar.Danielle (29:07):I think there's a lot of humor in our family's resistance that I've discovered. So it's not surprising. I felt giddy watching the videos, not just because I enjoyed seeing them fall, but it did feel like the earth was just catching their foot. When I used to run in basketball in college, sometimes people would say, oh, I tripped on the lines. The lines of the basketball court grabbed them and just fell down. And I think for a moment, I don't know, in my faith, like God or the earth has its own way of saying, I'm not today. I've had enough today and you need to stop. And so that's one way. I don't know. I feel it in my body first. Yeah. What about you? Okay.Renee (30:00):Yeah, humor, definitely A lot of one elder that I knew just with crack jokes all the time, but had the most painful story, I think, of boarding school and stuff. And then we had the younger generation kind of just ask him questions, but one of the questions for him to him was, you joke a lot, how did you become so funny? And then he was just like, well, I got to do this, or else I'll like, I'll cry. So there's just the tragic behind it. But then also, yeah, humor really does carry us. I was thinking about that one guy that was heckling the lady that was saying free Palestine, and then he tripped. He tripped backwards. And you're like, oh.(31:00):So just those, I think those captures of those mini stories that we're watching, you're like, okay, that's pretty funny. But I think for us in not speaking for all indigenous, but even just within my community, there's a lot of humor for just answering to some of the things that are just too, it's out of our realm to even just, it's so unbelievable. We don't even know what to do with this pain, but we can find the humor in it and laugh about the absurdity of what's happening and And I think even just our cultural practices, a lot of times my husband Donnie and I talk about just living. I don't necessarily like to say that I live in two worlds. I am part of both. I am. We are very present in both of just this westernized society perspective, but we do see stark differences when we're within our indigenous perspective, our worldview, all those things that it's just very like, whoa, this is really different.(32:27):There's such a huge contrast. We don't know if it's a tangent line that never crosses, but then there are moments where when communities cross that there is this possibility that there's an understanding amongst each other and stuff. But I think even just with our cultural practice, the timeline of things that are happening in current news, it's so crazy. But then you look to, if you turn your head and you look toward the indigenous communities, they're fully into their cultural practices right now, like harvest dances and ceremonies and all those things. And it's just kind of like, okay, that's got grounding us right now. We're continuing on as it feels like the side is burning. So it's just this huge contrast that we're constantly trying to hold together, living in the modern world and in our cultural traditions, we're constantly looking at both and we're like, okay, how do we live and integrate the two?(33:41):But I think even just those cultural practices, seeing my girls dance, seeing them wear their traditional clothing, seeing them learning their language, that just my heart swells, gives me hope that we're continuing on even when it feels like things are falling and coming apart and all those things. But yeah, real quick story. Last week we had our school feast day. So the kids get to kind of showcase their culture, they wear their traditional clothes, and kids are from all different tribes, so everybody dresses differently. We had a family that was dancing their Aztec dances and Pueblo tribes in their Pueblo regalia, Navajo students wearing their Navajo traditional clothes and all those things. So all these different tribes, everyone's showcasing, not just showcasing, but presenting their cultural things that they've been learning. And at the very end, my daughter, her moccasin fell off and we were like, oh, no, what's happening? But thankfully it was the end of the day. So we were like, okay. So I took apart her leggings and then took off her moccasin and stuff. Then so we started walking back to the car, and then my other daughter, her moccasin leggings were unwrapping.(35:17):We were laughing, just walking all the way because everyone, their leggings were coming apart too as they were walking to their car. And everyone's just laughing all like, okay, it's the end of the day. It's okay. We're falling apart here, but it's all right. But it was just good to kind of have that day to just be reminded of who we are, that we remain, we're still here, we're still thriving, and all those things.Rebecca (35:56):Yeah, I think the epigenetics question is interesting for the story arc that belongs to black American people because of the severing of those bloodlines in the transatlantic slave trade. And you may have gotten on the ship as different tribes and different peoples, and by the time you arrive on US soil, what was many has merged into one in response to the trauma that is the trans glamorous slave trade. So that question always throws me for a loop a little bit, because I never really know where to go with the epigenetics piece. And it also makes me understand how it is that Rosa Parks is not my ancestor, at least not that I know of. And yet she is my ancestor because the way that I've been taught out of my Black American experience to understand ancestry is if you look like me in any way, shape or form, if there's any thread, if there is a drop of African blood in, you count as an ancestor.(37:13):And that means I get permission to borrow from Rosa Parks. She was in my bloodline, and I teach that to my kids. She's an elder that you need to respect that. You need to learn all of those things. And so I don't usually think about it until I'm around another culture that doesn't feel permission to do that. And then I want to go, how do you not catch that? This, in my mind, it all collapses. And so I want to say to you, Renee, okay, every native person, but when I hear you talk, it is very clear that for you ancestry means that tracing through the clans and the lines that you can identify from your mother and your father. So again, not just naming and noticing the distinction and the differences about how we even understand the word ancestor from whatever our story arcs are, to listen to Jenny talk about, okay, great grandfather, and to know that you can only go so far in black life before you hit a white slave owner and you lose any connection to bloodline. In terms of the records, I have a friend who describes it as I look into my lineage, black, black, white, nothing. And the owner and the listing there is under his property, not his bloodline. So just noticing and naming the expansiveness that needs to be there, at least for me to enter my ancestry.Rebecca (38:56):Yeah, that's a good, so the question would be how do generations confront disruption in their lineage? How do you confront disruption? And what do you work with when there is that disruption? And how does, even with Rosa Parks, any drop of African-American blood, that's my auntie, that's my uncle. How do I adopt the knowledge and the practices and traditions that have kept us going? Whereas being here where there's very distinct tribes that are very different from one another, there's a way in which we know how to relate through our lineage. But then also across pan-Indian that there's this very familiar practice of respect of one another's traditions, knowing where those boundaries are, even though I am Zuni and if I do visit another tribe, there's a way that I know how to conduct myself and respect so that I'm honoring them and not trying to center myself because it's not the time. So just the appropriateness of relationships and stuff like that. So yeah, that's pretty cool conversation.Danielle (40:40):It was talking from a fisherman from Puerto Vallarta who'd lived there his whole life, and he was talking, he was like, wink, wink. People are moving here and they're taking all the fish. And we were like, wait, is it Americans? Is it Canadians? He is like, well, and it was people from other states in Mexico that were kind of forced migration within Mexico that had moved to the coast. And he's like, they're forgetting when we go out and fish, we don't take the little fish. We put 'em back and we have to put 'em back because if we don't put 'em back, then we won't have fish next year. And he actually told us that he had had conversations. This is how close the world seems with people up in Washington state about how tribal members in Washington state on the coast had restored coastline and fish populations. And I thought, that is so cool. And so his whole thing was, we got to take care of our environment. I'm not radical. He kept telling us, I'm not radical in Spanish. I want my kid to be able to fish. We have so much demand for tourism that I'm worried we're going to run out, so we have to make this. How do we make it sustainable? I don't know. It just came to mind as how stories intersect and how people see the value of the land and how we are much more connected, like you said, Renee, because of even the times we can connect with people across thousands of miles,(42:25):It was really beautiful to hear him talk about how much he loved these little fish. He's like, they're little and they squirm around and you're not supposed to eat. He is like, they need to go back. They need to have their life, and when it's ready, then we'll eat them. And he said that in Spanish, it sounded different, but sounded way better. Yeah. Yeah. In Spanish, it was like emotional. It was connected. The words were like, there's a word in Spanish in Gancho is like a hook, but it also can mean you're deceived. And he is like, we can't deceive ourselves. He used that word. We can't deceive ourselves that the fish will be here next year. We can't hook. And with the play on words, because you use hook to catch fish, right?That's like a play on words to think about how do we preserve for the next generation? And it felt really hopeful to hear his story because we're living in an environment in our government that's high consumer oriented, no matter who's in charge. And his slowing down and thinking about the baby fish, just like you said, Renee is still dancing. We're still fishing, felt good.Renee (43:59):I remember just even going to Juno, Alaska for celebration when all the Alaskan tribes make that journey by canoe to Juneau. And even that, I was just so amazed that all the elders were on the side on the shore, and the people in the canoe did this whole ceremony of asking for permission to come on the land. And I was like, dang, even within, they're on their own land. They can do what they want, but yet they honor and respect the land and the elders to ask for permission first to get out, to step out. So it's just like, man, there's this really cool practice of reciprocity even that I am learning. I was taught that day. I was like, man, that's pretty cool. Where are those places that will help me be a good human being in practicing reciprocity, in relationship with others and with the land? Where do I do that? And of course, I remember those things like, okay, you don't take more than you need. You always are mindful of others. That's kind of the teachings that come from my tribe, constantly being mindful of others, mindful of what you're saying, mindful of the way you treat others, all those things against. So yeah. So I think even just this conversation crossing stories and everything, it's generative. It reminds us of all these ways that we are practicing resilience.(45:38):I was going to tell you, Danielle, about humor in resilience, maybe a little humble bragging, but Randy Woodley and Edith were here last week, and Donnie and I got to hang out with them. And I was telling them about this Facebook group called, it's like a Pueblo Southwest group. And people started noticing that there were these really intimate questions being asked on the page. And then people started realizing that it's ai, it's like a AI generated questions. So with Facebook, it's kind of maybe automatically implemented into, it was already implemented into these groups. And so this ai, it's called, I forget the name, but it will ask really sensitive questions like cultural questions. And people started, why are you asking this question? They thought it was the administrator, but then people were like, oh, they caught on like, oh, this is ai. And then people who kind of knew four steps ahead, what was happening, they were like, don't answer the questions. Some people started answering earnestly these really culturally sensitive questions, but people were like, no, don't answer the questions. Because they're mining for information. They're mining for knowledge from our ways. Don't give it to them.(47:30):So now every time this AI robot or whatever asks a question that's very sensitive, they just answer the craziest. That's a good one of them was one of 'em was like, what did you learn during a ceremonial dance? And no one would ask that question to each other. You don't ask that question. So people were like, oh, every time I hear any man of mine, a country song, they just throw out the crazies. And I'm sitting there laughing, just reading. I'm like, good. Oh man, this is us. Have you ever had that feeling of like, this is us. Yes, we caught on. We know what you're doing. This is so good. And then just thinking of all these answers that are being generated and what AI will spit out based off of these answers. And so I was telling Randy about this, and he just like, well, this is just what used to happen when settlers used to first come and interact with indigenous people. Or even the ethnographers would come and mind for information, and they gather all this knowledge from indigenous communities. And then these communities started catching on and would just give them these wild answers. And then these ethnographers would gather up this information and then take it to the school, and the teachers would teach this information. So maybe that's why the school system has some crazy out there information about indigenous peoples. But that's probably part of what's happened here. But I just thought that was so funny. I was like, oh, I love us.Rebecca (49:19):Yeah, that's going to show up in some fourth graders history report or social studies report something about, right. And I can't wait to see that. Yeah, that's a good idea. So good. That feels like resistance and resilience, Renee.Renee (49:40):Yeah. Yeah. Humorous resistance. It just, yeah. So one of the questions is, have you ever harvested traditional pueblo crops?(49:52):And then some puts, my plastic plants have lasted generations with traditional care.So unserious just very, yeah, it's just so funny. So anytime I want to laugh, I go to, oh, what did this ai, what's this AI question for today? Yeah. People have the funniest, funniest answers. It givesYeah, yeah. Jenny's comment about it kind of has to go underground. Yeah. What's underneath the surface?Danielle (50:36):I have to pause this, but I'd love to have you back. Rebecca knows I'm invited every week. May invited. I have a client coming. But it is been a joy.  Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

Skinwalker Witchcraft -this segment is a collection of stories from across the Navajo Reservation about past experiences of how Navajo witchcraft works and the learning process that came of it.#Halloween_Special_1_Of_2

What do you get when a dozen people come forward with chilling firsthand Sasquatch encounters — all in one episode? From river ambushes in Iowa to midnight sightings in the deep woods of Georgia, Texas, Pennsylvania, Alberta, and even the Navajo Nation, this is one of the most gripping and wide-ranging episodes of Bigfoot Society yet.We begin with Brian from Iowa, who recalls a 14-witness river incident where a Sasquatch hurled rocks at kayakers from a 40-foot cliff. But it doesn't stop there. You'll hear from Amanda, who saw a 10-foot tall creature standing over a carcass on a Georgia backroad... Kyle in Alberta, who watched an 11-foot being cross the snowy road in three steps... and multiple others who've seen things they were never supposed to see.Each voice adds another piece to the puzzle — and you'll walk away wondering just how close we really are to the unexplained. Don't miss this one.

Payback vs Paying Back -this segment explores how these Navajo government leaders are able to keep this rotating cycle of financial abuse going all because of the whole sovereignty situation which has stunted the financial evolution of the tribe.#Financial_Legacies

The Wait For Probate -this segment looks at the long and unnecessary process Navajo families have to go thru in order to obtain grazing land, livestock, or homesite leases from the Elders who have passed on and how it has turned into a learning experience very few have understood. #Financial_Legacies

Rezzed Out Investments -this segment looks at the many materialistic purchases that the average Navajo family makes to make a living and how that could expand into developing their own business on the Navajo Nation.#Financial_Legacies

Navajo Nation Moneyness -this segment is about how Navajos spend money on material things they need vs what they want while investments are a rare thing that the younger generation need to learn for the future.#Financial_Legacies

Send Kris and Rob a Text Message!In 1987, Sarah L. Saganitso was found murdered behind Flagstaff Medical Center. At trial, the defense invoked a “Skinwalker Defense,” reframing odd scene details as Navajo witchcraft—and the jury acquitted George Abney. We examine evidence, cultural context, and how reasonable doubt was built.sources used for this podcast7IB46fu1wqKYG99mTCtZSupport the showJOIN THE HITCHED 2 HOMICIDE IN-LAWS AND OUTLAWSSTART KRIS CALVERT'S BOOKS TODAY FOR FREEH2H WEBSITEH2H on TWITTERH2H on INSTA

Grace and Truth is the power of deliverance! The guest speaker is Callie Bennett from the Navajo nation!

Veteran Navajo Paranormal Ranger Jon Dover opens his classified case files on UFOs, Skinwalkers, and the Paranormal across Navajo Nation. From sacred legends of Star People to modern encounters over desert skies — this episode connects ancient lore, modern disclosure, and the mysteries governments won't talk about. #Paranormal #ufotwitter #TotalDisclosureLINK THREAD—https://allmylinks.com/total-disclosure Subscribe to the channel on YouTube—— www.youtube.com/@totaldisclosure  Support TY and TDP Studios directly VIA PayPal (No FEES)— https://www.paypal.me/TDPstudios767?locale.x=en_US  YOUTUBE MEMBER—-https://www.youtube.com/channel/UCy2Cra7aLAAMVxkA9rSYCxg/join PATREON MEMBER—https://www.patreon.com/Total_Disclosure?fan_landing=true&view_as=publicBecome a supporter of this podcast: https://www.spreaker.com/podcast/total-disclosure-podcast--5975113/support.CONTACT TDP DIRECTLY For Collaboration, Use of Segments/clips, or any other media produced by “TDP” —TY.TotalDisclosure@gmail.comSpecial Thank you to all of our PODCAST/YouTube Channel Members for your continued support, and dedication to seeking the truth, together. We can't do this WITHOUT YOU!-COPYRIGHT-2020-Copyright Disclaimer: Under Section 107 of the Copyright Act 1976, allowance is made for "fair use" for purposes such as criticism, commenting, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use. Total Disclosure Podcast Copyright 2020 and … segments, early access to interviews, and a yearly gift autographed by yours truly!thank you in advance now, Let's explore the unknown together! =============================================================================

Tī 火星面頂 一改 ê 雷射聲 聽起來是啥物款--ê？這無需要去問禪師。咱 kan-na 需要來聽一下仔 火星面頂第一个拍出 ê 雷射聲波記錄 to̍h 知影。毅力號任務 tī 第 12 个火星日（3 月 2 號）彼工，to̍h 用探測車桅尾彼台超級 kha-mé-lah 儀器，ùi 3.1 公尺遠 ê 所在 tùi 一粒叫做 Ma'az ê 石頭拍 30 改 ê 信號。伊 ê mài-khù kā 超級 kha-mé-lah ê 高速雷射銃發出 ê 無連紲 ê 聲音記錄起來。一寡石頭去予雷射銃拍甲蒸發去，煞來 tī 火星薄薄 ê 大氣層內底產生衝擊波。這款聲音會當提供目標物 ê 物理結構 ê 線索。這台 超級 kha-mé-lah tùi Ma'az 區域特寫 ê 範圍有 6 公分闊。Ma'az tī 美國原住民 Navajo ê 語言 內底，to̍h 是火星 ê 意思。 ——— 這是 NASA Astronomy Picture of the Day ê 台語文 podcast 原文版：https://apod.nasa.gov/ 台文版：https://apod.tw/ 今仔日 ê 文章： https://apod.tw/daily/20250322/ 影像：NASA / JPL-Caltech / LANL / CNES / CNRS 音樂：P!SCO - 鼎鼎 聲優：阿錕 翻譯：An-Li Tsai (TARA) 原文：https://apod.nasa.gov/apod/ap250322.html Powered by Firstory Hosting

Don't Whistle at Night welcomes Terri Anderson Date: October 19th, 2025 EP: 026 Topic: things That Go Bump on The Navajo Rez About Our Guest Terri Anderson is a paramedic on the Navajo Nation. She has had encounters and sightings of SkinWalkers, Bigfoot, Centaurs and more.

Elders From The Great Reset -this segment explores how the Elders From previous generations continued to live and survive after the mainstream of U.S. society collapsed and what useful lessons can be applied to modern day Navajo.#Shut_Down_To_Reset

Navajo Rez Order -this segment looks into what type of Navajo sell-outs have blended into the culture and how their impacts can be used for negative and positive gains for the next rest of the new world order.#Shut_Down_To_Reset

In this heartfelt and laughter-filled episode, host Vickie Oldman welcomes the magnetic and wise Jack Soto — a Navajo and Cocopah relative whose life journey weaves through wind, forest, and laughter. Together they explore what it means to find healing through pause, place, and presence. Jack shares stories of his roots — from his parents' “Beans of Destiny” love story to his own evolution through faith, grief, and grace. He reflects on the medicine of laughter, food as a pathway to healing, and how mentoring young Native leaders continues to renew his hope. With vulnerability and humor, Jack reminds us that healing isn't a straight road — it's a dance between light and shadow, good and bad, joy and ache. Through laughter, love, and the gentle wisdom of land, he teaches us to be present with all that we are. This episode is a reminder that our stories are our medicine, and sometimes, the most sacred act is simply learning to be gentle with ourselves. ✨ Listen and Follow: Please like, follow, and subscribe on YouTube, and tune in to Real Native Roots: Untold Stories on Apple Podcasts, Spotify, Google Podcasts, or directly on our website — and on any other platform where you listen to your favorite podcasts. #RealNativeRoots #UntoldStories #NativePodcasts #IndigenousWisdom #JackSoto #LaughterIsMedicine #GraceAndHealing #NativeVoices #CulturalHealing #BeGentleToYourself #StoryMedicine #SacredPause #NavajoAndCocopah #FoodIsMedicine #NativeStorytelling #SpiritualRoots #IndigenousJoy #HealingThroughLaughter #NativeMenHealing

Beneath the vast starry skies of New Mexico, an ancient terror waits in silence. In this video, we delve into the frightening phenomenon of Skinwalkers and discover the terrifying reason why extreme, remote isolation is the perfect environment for these shapeshifting entities to thrive. Why does emptiness attract something so malevolent? We explore the deep-rooted legends of the Navajo (Diné), going beyond creepypasta to understand their true cultural significance and the taboo of even mentioning their name. This is not just a ghost story; it is an examination of how geographical solitude affects the human psyche and opens a door to the unexplainable. Key Points Covered in This Video: The Nature of a Skinwalker: Understanding the Yee Naaldlooshii of Navajo tradition—not just a monster, but a witch with malevolent intentions and the power to shapeshift. Isolation as an Amplifier: How the profound silence and emptiness of the New Mexico wilderness can distort perception, amplify fear, and create the ideal conditions for paranormal phenomena to flourish. Psychological Horror: We examine the effects of prolonged isolation on the human mind and why desolate places are the perfect stage for a Skinwalker's psychological warfare. Respectful Approach: A crucial discussion on the importance of respecting Indigenous beliefs and the cultural context behind these legends, rather than treating them as simple horror stories. If you've ever felt a chill run down your spine in an empty place or wondered what might be watching you from the shadows of the desert, this video is for you. ⚠️ Disclaimer: This video is made for educational and documentary purposes. We address the topic of Skinwalkers as it relates to the Navajo (Diné) people and their cultural beliefs. The intention is to explore folklore and its intersection with the psychology of isolation, not to belittle or exploit a sacred tradition.

Sahara Briscoe has a challenge for you: Do more with yarn. Knit your spinning, spin your knitting, rug hook with yarn, paint on your swatches, embroider with yarn, and question your assumptions about what your stash is for. Working from a compact Bronx studio, Sahara can't be easily classified under any label ending in -er except New Yorker. She spins, weaves on all kinds of looms, dyes, knits by hand and machine, crochets, hooks rugs, embroiders, designs custom fabrics for a range of clients, teaches, and writes, switching happily between them all and combining them as her interests lead her. At present, she is excited about scrappy knitting and a series of hooked-rug trivets. ”My textile life runs under two phrases: What if? And why not?” she says. Instead of staying in craft silos, where we pursue just one set of techniques at a time, she urges fiber folks to combine crafts fearlessly. In both her personal work and commissioned work, she is drawn to crafting for home. Surrounding herself with textiles she loves, especially ones that transform some treasured stash into something useful, make her life more enjoyable at the same time they promote a low-waste, circular way of living. “For me, beautiful home textiles . . . Well, it‘s like us as women,” she says. “We have to be durable. We have to perform a lot of tasks, you know, and we have to hold up and still look good.” “My whole design practice and textile practice is about—why can't the everyday look beautiful?” Links Sahara Briscoe's Instagram (https://www.instagram.com/saharabriscoe/) Sahara's Super String Theory Design (https://superstringtheorydesign.com/) custom textile studio Cochenille Design Studio (https://www.cochenille.com/) computer design software This episode is brought to you by: Treenway Silks is where weavers, spinners, knitters and stitchers find the silk they love. Select from the largest variety of silk spinning fibers, silk yarn, and silk threads & ribbons at TreenwaySilks.com (https://www.treenwaysilks.com/). You'll discover a rainbow of colors, thoughtfully hand-dyed in Colorado. Love natural? Treenway's array of wild silks provide choices beyond white. If you love silk, you'll love Treenway Silks, where superior quality and customer service are guaranteed. Susan Bateman started the Yarn Barn of Kansas back in 1971. She says, “Since the beginning, it's been important to us to teach the crafts we love—weaving, knitting, crochet, and spinning. Last year, we had nearly a thousand enrollments in our classes. We answered questions in store, by phone, and through email.” When you order from The Yarn Barn of Kansas, you aren't just ordering materials. You're supporting a business that can support you when you need help. Visit yarnbarn-ks.com. (https://www.yarnbarn-ks.com/) Have you heard of The Woolly Thistle? We're a brick-and-click yarn shop specializing in non-superwash, woolly wool yarns from the UK and Europe. We have fast and free shipping and you can check us out at TheWoollyThistle.com (https://thewoollythistle.com/), two L's in Woolly. (And let us do the international shipping and tariffs, so you don't have to.) Peace Fleece began in a small Maine town with a mission: to produce a yarn that brings together parties from areas of historic conflict, transcending boundaries through the commerce of wool. From Russian farmers to the Navajo Nation, the original owners set the foundation for meaningful trade. Today, the spinning mill at Harrisville Designs continues the tradition of sourcing fine wool from Navajo farmers, combining it with US wool and a touch of mohair to create the unique Peace Fleece blend. Visit our website at peacefleece.com (https://peacefleece.com/) to learn more.

Hip Hop, Indie, Rock, Post Punk, Folk, Indie, Spoken Word, Goth Metal, Dub Step, and Country from members of the Navajo, Cree, Chippewa, Ojibwe, Anishinaabe, Gwich'in, and Peguis Nations. Brought to you by⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Tunes From Turtle Island⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pantheon Podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you like the music you hear, go out and buy/stream some of it. :) All these artists need your support. Tracks on this week's show are: Travis Thompson - Motel Heart LILI - Down Bad Nadjiwan - Breaking The Dawn Leanne Betasamosake Simpson - White Kites and Blue Sky Ribbon Skirt - Wrong Planet Kind Of Sea - Eternal Shy-Anne Hovorka & Micha Pawluk - Wolf - Humility Musique Nomade - Nogom Nikamowin interlude I Musique Nomade - Nogom Nikamowin Pitci Pipon-pre winter Musique Nomade - Nogom Nikamowin interlude III Musique Nomade - Nogom Nikamowin Nipin-Summer John Shewfelt Jr - 40 Below Patrick Moon Bird - With You Living Dead Girl - Succubus Pisim Sb - Gangsters Paradise GDubz - Gas You Up William Prince - Damn All songs on this podcast are owned by the artist(s) and are used for educational purposes only. All songs can be found for purchase or streaming wherever you get your great music. Please pick up these amazing tracks and support these artists. More info on the show ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠

Disappearances from The Navajo Nation Reservation #MMIW #NoMoreStolenSistersBecome a supporter of this podcast: https://www.spreaker.com/podcast/missing-persons-mysteries--5624803/support.

This episode of Extinguished delves into the crisis of missing and murdered Indigenous women (MMIW), exploring the historical, legal, and social structures that have perpetuated this tragedy. Hosts David McClam and LaDonna Humphrey honor the story of Misty Rainey Bedoni, a Navajo woman who disappeared in 2016, and discuss the systemic issues that allow such violence to continue.Time Line00:00:01 Introduction to Extinguished00:00:20 The MMIW Crisis Unveiled00:00:56 Historical Context and Colonization00:01:36 Legal Landscape and Jurisdiction Issues00:03:24 Honoring Misty Rainey Bedoni00:05:12 Demanding Justice and AccountabilityFeatured Quotes"The MMIW crisis has been unfolding for centuries.""Colonial powers stripped tribal nations of authority.""One in three Indigenous women will be raped.""Murder is the third leading cause of death.""Federal policies normalized violence against Native women.""Families search alone for their missing loved ones.""Misty Rainey Bedoni's disappearance remains unsolved.""Change starts with awareness and truth.""The series demands justice and exposes systemic failures.""Their lives are not footnotes; they deserve justice."Behind the Story: Unveiling the MMIW CrisisIn this episode of Extinguished, hosts David McClam and LaDonna Humphrey embark on a deeply personal journey to shed light on the crisis of missing and murdered Indigenous women (MMIW). The inspiration for this series stems from a shared commitment to justice and a desire to amplify the voices of those who have been silenced for far too long.David and LaDonna were driven by the alarming statistics and heartbreaking stories that often go unnoticed in mainstream media. Their research revealed a complex web of historical injustices, legal loopholes, and systemic failures that have allowed this crisis to persist for centuries. Determined to bring these issues to the forefront, they meticulously gathered stories, data, and expert insights to paint a comprehensive picture of the MMIW epidemic.The story of Misty Rainey Bedoni, a Navajo woman who disappeared in 2016, became a focal point for the episode. Her case, like many others, remains unsolved, highlighting the urgent need for awareness and action. Through interviews with family members, advocates, and experts, David and LaDonna aim to honor Misty's memory and demand accountability from the systems that have failed her and countless others.Creating this episode was not without its challenges. Navigating the emotional weight of the subject matter required sensitivity and care, ensuring that the stories were told with respect and authenticity. David and LaDonna hope that by sharing these narratives, they can inspire listeners to join the fight for justice and help bring about meaningful change.This episode is more than just a recounting of events; it's a call to action. By understanding the past and acknowledging the present, we can work towards a future where every Indigenous woman is safe, heard, and valued.

Sie stammen aus alten Navajo-Sagen und sollen in fremder Haut von Tier oder Mensch umherschleichen: Skinwalker. Auf Friedhöfen fressen sie Leichen, nachts streunen sie ein aus Kinderknochen bestehendes Pulver in Häuser. Und auf einer Ranch in Utah sollen sie noch heute umherstreifen. Wir haben uns die Legende genau angeschaut.

Yes, food TV host Tilly Ramsay is the daughter of famed chef and TV host Gordan Ramsay, but she is working hard to pave her own way! Tilly recently graduated from culinary school, which she paid for herself, thank you very much, and she tells me about her fateful first day of school, where she was faced with eating her three least favorite foods. Host Rachel Belle asks Tilly the elephant-in-the-room question: Does her dad shout at his family like he shouts at TV contestants? And Tilly explains why a classic Sunday roast is so special to the people of England. If you want to be a chef, do you need to go to culinary school? I chat with two chefs, a sister and brother – one who went to culinary school and one who didn’t – about the pros and cons. And they share a bit about their creative takes on Navajo cooking. Tilly’s new Prime Video cooking show is called Dish It Out. As Heard on the Episode: Listen to the Gavin Rossdale episode to learn more about the history and culture of the British roast! Get tickets to Food Fight x America's Test Kitchen in Seattle November 8! Become a Cascade PBS member and support public media! Watch Rachel’s Cascade PBS TV show The Nosh with Rachel Belle! Sign up for Rachel’s (free!) biweekly Cascade PBS newsletter for more food musings! Follow along on Instagram! Order Rachel’s cookbook Open Sesame Support Cascade PBS: https://secure.cascadepublicmedia.org/page/133995/donate/1/See omnystudio.com/listener for privacy information.

It seems to us like it is about time we got around to the topic of the Trickster on some deeper historic level here at IYHGYHE, considering the events surrounding the experiences that spurred this podcast in the first place detailed in episodes 2 and 3 of Season 1. We decided we would dedicate a couple of episodes to exposition thereof as well as a telling of some mythology (Greek and Navajo here) related to Trickster type entities; of course, a little Orphic hymn to Hekate never hurt anything either. Join us as we dive into this invaluable 'Spiritual Intelligence' that who cannot be ignored. #tricksterspirits #hekate #hermes #navajo #thegambler #thecoyote #preternatural #supernatural #mythology #folklore

Join Key Change for one last spin around the season six universe. Co-hosts Anna Garcia and Olga Perez Flora recall their favorite moments, including reflections on the exciting collaboration between Santa Fe Opera and the University of New Mexico.  Then, the Key Change team transports us to the first-ever libretto reading workshop for NOVA. Meet the cast of this intergalactic opera and discover how they're interpreting familiar sci-fi tropes, such as colonization, survival, and belonging, through a uniquely Indigenous lens—featuring Robert Mesa (Navajo Nation and the Soboba Band of Mission Indians), ShanDien LaRance (Hopi, Tewa, Navajo and Assiniboine), and Ehren Kee Natay (Diné/Kewa Pueblo). NOVA combines Indigenous futurism and humor with a choose-your-own-adventure ending to examine existential questions of personal responsibility and integrity. "That's very much how many Indigenous tribes are bringing up their children," explains Ehren, a multi-disciplinary artist who plays KID. "Not by telling them what to do or how to be, but to tell them these old stories that provide a moral compass of how your decisions will affect an outcome." Robert, an accomplished film and TV actor who plays Doc, a member of the NOVA crew, welcomes this era of Indigenous collaboration in opera. "It's only within the past six or seven years that there has been a big burst of Native stories finally being put in the mainstream media," he observes. "We're breaking glass ceilings so generations behind us can flourish." "To be a young Indigenous woman living in these times, I think a lot about our history, our traditions," adds ShanDien, a Native hoop dancer and instructor who plays NOVA. "But, I also carry with us that modernism and the way into the future and how we can sustain both." KEY CHANGE RECOMMENDED EPISODES NOVA: Opera After the End of the World Taking Care of the Art with Chandler Johnson, Director of the Santa Fe Opera Apprentice Program for Singers Rise to the Occasion of Your Opera Career with Chandler Johnson, Director of the Santa Fe Opera Apprentice Program for Singers True Magic from Classroom to Stage with the Santa Fe Opera Young Voices and University of New Mexico Students An Opportunity To Encounter Excellence (And Big News!) Connections Across Time and Space: Opera in the Cosmos FEATURED IN THIS EPISODE Robert Mesa - Doc ShanDien LaRance - NOVA Ehren Kee Natay - Kid MENTIONED IN THIS EPISODE Hopi Nation Navajo Nation Ohkay Owingeh Pueblo Santa Fe Opera Community Engagement University Of New Mexico Grey's Anatomy Accused Dark Winds The Men Who Built America: Frontiersmen Appian Way Productions Reservation Dogs Flash Gordon Star Trek Star Wars Alcina at Santa Fe Opera 2017 Jenůfa at Santa Fe Opera 2019 No Greater Act: Pueblo Resistance Circles: Honoring Indigenous Santa Fe Little Globe Liz Lehrman Critical Response Method *** Key Change is a production of The Santa Fe Opera, Department of Community Engagement & Education. Share your favorite opera moments and questions with Community Engagement: agarcia@santafeopera.org Produced and edited by Andrea Klunder at The Creative Impostor Studios Hosted by Anna Garcia & Olga Perez Flora Audio Engineering: Collin Ungerleider & Kabby at Kabby Sound Studios in Santa Fe Technical Director: Edwin R. Ruiz Production Support from Alex Riegler Show Notes by Lisa Widder Theme music by Rene Orth with Corrie Stallings, mezzo-soprano, and Joe Becktell, cello Cover art by Dylan Crouch This podcast is made possible due to the generous support of the Hankins Foundation, Principal Education Sponsor of the Santa Fe Opera. To learn more, visit SantaFeOpera.org/KeyChange.  

I do a brief overview on the initial PBS series of TV movies that adapted Tony Hillerman's Navajo mystery books.    Produced by the late great Robert Redford, they starred Wes Studi (Last of the Mohicans, Heat) as Lt. Joe Leaphorn and Adam Beach (Windtalkers, Law & Order: SVU) as Officer Chee.   Solid production values aside, how did these films change the way PBS ran its original productions?   Do these adaptations make both the book and movie crowds happy?   See how this community jives that Tuesday!         SONGS USED: "Vadavora", "The Gauntlet" and "Delay Rock" by Kevin MacLeod. All Songs Are Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/

In Episode 216 of the Transition Drill Podcast, from the Navajo Nation to the Marine Corps, the battlefields of Iraq and Afghanistan, Marcus Chischilly's story is one of service, sacrifice, and spiritual strength. Marcus shares how his upbringing on Navajo land shaped his discipline, how the values of family and culture led him to join the Marines, and how one split-second in Kajaki, Afghanistan, changed his life forever.He takes us through his journey of recovery after losing both legs and severely injuring his arm, and how he rebuilt his identity through resilience, family, and cultural healing. Marcus reveals what it takes to find purpose again after trauma, and how he continues to lead and mentor other veterans today.This conversation honors the warrior spirit that never fades. It is a powerful look at service beyond the uniform, and the unbreakable will to live with purpose, balance, and pride.The best podcast for military veterans, police officers, firefighters, and first responders preparing for veteran transition and life after service. Helping you plan and implement strategies to prepare for your transition into civilian life.Follow the show and share it with another veteran or first responder who would enjoy this.CONNECT WITH THE PODCAST:Instagram: https://www.instagram.com/paulpantani/WEBSITE: https://www.transitiondrillpodcast.comLinkedIn: https://www.linkedin.com/in/paulpantani/SIGN-UP FOR THE NEWSLETTER:https://transitiondrillpodcast.com/home#aboutQUESTIONS OR COMMENTS:paul@transitiondrillpodcast.comSPONSORS:GRND CollectiveGet 15% off your purchaseLink: https://thegrndcollective.com/Promo Code: TRANSITION15Total Force Plus ConferenceLink: https://totalforceplus.orgPendleton Surf ClubLink: https://pendletonsurfclub.com

Send us a textSage Memorial Hospital's journey from a four-room adobe building in 1911 to a state-of-the-art healthcare facility represents more than a century of serving the Ganado community. This episode, REDW National Tribal Practice Leader Wes Benally welcomes Melinda White, CEO of Sage Memorial Hospital, to discuss the hospital's remarkable transformation and its commitment to blending Western medicine with traditional Navajo healing practices.Melinda, who was born at Sage and returned as CEO three years ago, shares how the hospital is redefining healthcare in Indian Country—from building sweat lodges and hiring traditional healers to implementing cutting-edge technology and expanding critical services like ICU, dialysis, and elder care. She discusses workforce challenges, the importance of keeping patients close to home, and the vision for continued growth while maintaining the strong foundation of traditional values.Chapters00:00 - Introduction and Welcome01:03 - Melinda's Background and Connection to Sage Memorial Hospital03:54 - The History: From 1911 Mission to Modern Healthcare08:47 - Incorporating Traditional Values in Modern Care12:34 - Innovation and Modernizing Healthcare Delivery15:55 - Workforce Challenges and Hiring the Right People19:49 - Patient Stories and Keeping Families Closer to Home23:16 - Measuring Success: KPIs and Quality Indicators26:55 - Vision for the Next 5-10 YearsTakeawaysAt Sage Memorial Hospital, traditional healing programs, including sweat lodges, medicine men/women, and future hooghan construction, are being integrated with Western medical care.The new facility achieved a complete transition to paperless operations with comprehensive electronic health records encompassing clinical and financial systems.Key expansion services include ICU, inpatient dialysis, swing beds, elder care facilities, and future plans for labor and delivery and surgical units.The hospital's core mission focuses on reducing patient transfers and keeping families closer to home, lessening the financial and emotional burden of traveling to distant facilities.Quality initiatives are measured through hospital-wide KPIs across four pillars: finance, community, people (HR), and quality.Quality Services. Quality Outcomes. REDW was honored to support Sage Memorial Hospital's transformation through our Client Advisory and Accounting Services (CAAS), Business Valuation, and Risk Advisory expertise. This journey demonstrates a powerful truth: investing in quality advisory services yields the best return. If your tribal healthcare organization is navigating growth or transformation, our team is here to help.

Was José Chavez y Chavez really part Navajo? And what about Billy the Kid's famous escape from Lincoln? Was that Young Guns 2 scene with the pistol in the outhouse true, or did he overpower his guard? Who actually killed Deputy Carlyle at White Oaks? These are just a few of the questions I discussed with historian and author James B. Mills. His book, Billy the Kid: Bandido Simpatico, is one of the most definitive biographies on William H. Bonney, and his new release, In the Days of Billy the Kid, explores the lives of Chavez y Chavez, Juan Patron, Yginio Salazar, and the underrated Martin Chavez. We cover everything from the Society of Bandits to the Battle of Lincoln, whether Billy and Jesse James ever met, John Chisum, and even the White Caps uprising. Order In the Days of Billy the Kid NOW!!! – https://www.amazon.com/Days-Billy-Kid-Ch%C3%A1vez-Salazar/dp/1574419625 Order Billy the Kid: El Bandido Simpatico NOW!!! – https://a.co/d/bpg9ocJ   Check out the website! https://www.wildwestextra.com/   Email me! https://www.wildwestextra.com/contact/   Free Newsletter! https://wildwestjosh.substack.com/   Join Patreon for ad-free bonus content! https://www.patreon.com/wildwestextra Learn more about your ad choices. Visit megaphone.fm/adchoices

Don't Whistle at Night welcomes Shanclen September 28th, 2025 EP: 23 Topic: Shanclen will discuss his paranormal experiences, his research in Mysteries from the other side, and more! About Shanclen: Shanclen is from The Navajo Nation. He is Diné paranormal investigator, storyteller, and land protector. He is a practicing Medicine Man ,the CEO of Shanclen Shadow Productions. His work is centered around the exploration of mysteries from the other side, bringing together people from all walks of life who've experienced the paranormal, preserving stories that matter, and protecting the sacred lands that we walk on.

Our son was falling in love. I mean like the big one - like the girl he ended up marrying. Our beautiful Navajo daughter now. Our son lived on the Hopi Indian Reservation in Arizona, and the girl of his dreams lived in a remote area of the Navajo Reservation. It was about an hour drive to get out to her house to see her, but he managed - frequently. And the road? Oh, boy! It's one of those reservation roads that kills your shock absorbers, covers you with dust, and even opens up a crater or two for you to dodge. It's not that there weren't better roads around in that area; there are some nicely paved highways with some beautiful views. They even had some nice girls living on them probably. But my son didn't take any of those, for one very good reason. There was only one road that led to the destination he wanted. I'm Ron Hutchcraft and I'd like to have A Word With You today about "The Only Way to Choose Your Road." What is that? It's the same way our son chose the road he took - does it get me to the destination I want? That's especially important when the destination is eternal; the place you'll be forever. God deeply wants you and me to be with Him forever in heaven. So He makes the road very clear. Our word for today from the Word of God comes from Isaiah 43:11. "I, even I, am the Lord, and apart from Me there is no Savior." How many roads? According to the One who decides, there is one. Now notice, God doesn't say "apart from Me there is no religion." There are many religions. God doesn't say, "Apart from Me there is no teacher." Again, there have been many spiritual teachers. And God doesn't tell us, "Apart from Me there is no spirituality." There's a whole buffet of inspiring spiritual experiences. If what will get us to heaven is a religion or a religious leader or spirituality, take your pick. There are many roads. But God says what we need is a Savior, someone who can rescue us from a dying situation. Later in the same chapter in the Bible, God explains what it takes to have a relationship with Him and to make it to heaven. "I, even I, am He who blots out your transgressions, for My own sake, and remembers your sins no more." God says, "You've got to have your sins totally erased." No amount of doing good can erase my doing bad. No amount of sincere spirituality can pay the death penalty that sin requires. Only one person even claimed to do that. In the Bible's words, speaking of Jesus, "He carried our sins in His own body on the tree." So that's why Jesus says, "I am the way. No man comes to the Father except through Me" (John 14:6). Apart from Him there is no Savior. And apart from a Savior, you and I don't stand a chance with God. There are many beautiful roads with many beautiful people on them. But only the Savior road gets you to the eternal destination you want, which is heaven. The only issue that will really matter forever is whether or not you took the road God provided at the cost of His only Son's life. You've thought about it, maybe even argued about it, but maybe today your heart is saying, "I do need a Savior. It's time." If you want Jesus, the Savior, to finally be your Savior, would you tell Him that right now? "Jesus, you're the One who died for me for what I've done against God, I am yours beginning today. I'm grabbing You like a drowning person would grab a rescuer." I'd love to help you be sure you belong to Him; to nail down this relationship and get it settled. That's why our website exists, and I want to invite you to go there. It's ANewStory.com. Would you check it out as soon as you can today? One day, maybe unexpectedly, your earth-journey will come to an abrupt end. And then it's eternity. From then on and forever, all that matters is what road you chose to get to heaven...because the only one that goes there is the one that runs by Jesus' cross.

En la morgue, los muertos deberían descansar en silencio… pero hay cuerpos que no se quedan quietos. Hoy conocerás los relatos más macabros de médicos forenses que enfrentaron lo inexplicable.Bienvenidos a Extra Anormal, el espacio donde lo paranormal y lo inexplicable cobran vida.En este episodio exploramos relatos estremecedores dentro de la morgue, donde médicos forenses enfrentaron situaciones que desafiaron toda lógica:Una forense incrédula comienza a creer cuando un cuerpo le toma la mano.Un médico descubre un sapo dentro del cuerpo.Forenses aseguran haber encontrado el cuerpo de un supuesto reptiliano.Una antigua creencia judía habla de los demonios jaden, espíritus que poseen cadáveres… un médico relata haber atendido un cuerpo que revivió y reveló ser un ente demoníaco.El cuerpo de un brujo se levanta en plena morgue, acompañado por una figura oscura y aterradora.Rituales de la tribu Navajo, que buscan evitar que los demonios posean cuerpos fallecidos.⚡ Relatos paranormales reales, experiencias impactantes y tradiciones ocultas que te pondrán los pelos de punta.

This week's News Roundup explores an exhibit of historical and contemporary Navajo weavings that will change the way you think artistic craft. Build-a-Palooza? What is it? And join the Bike Parade in anticipation of Durango's selection as host of the 40th annual International Mountain Bike Championship. By Deborah Uroda, LNN Chief News Officer. Watch this story at www.durangolocal.news/newsstories/modern-navajo-weaving-disrupts-what-you-know  This story is sponsored by San Juan Regional Medical Center and Tafoya Barrett & Associates. Support the show

Sarah Pedlow was enjoying an artist's residency in Budapest when a museum visit changed the course of her artwork and her career. In the Ethnographic Museum, displays of traditional clothing and dowry goods from Hungarian villages showed an extraordinary variety of skills. Many of the intricately embroidered pieces spoke to an earlier time—although some had been created not that long ago. One type of embroidery, írásos, particularly captured Sarah's imagination. Using a straightforward open chain stitch in bold, graphic lines, the style was distinctively Hungarian, with Turkish-influenced motifs reflecting the region's history. Although she didn't speak Hungarian (a notoriously difficult language) and had no previous background in fiber art, Sarah was drawn to learn more about the embroidery. She eventually made several trips to an ethnically Hungarian region of Romania, where she met some of the few embroiderers still working in the technique and learned the stitch for herself. Within the community, this style is called “written” embroidery, and writing the patterns is respected as a distinct skill. After years of traveling in the region and studying with traditional embroiderers, Sarah decided to bring others to experience what she had learned. Working with a local guide, she began leading tours to visit the museums, shops in the markets, and learn directly from the villagers who still practice the art daily. Sarah's fine-art work has come to incorporate stitching and textiles. Her interest in traditional fiber arts has also grown beyond írásos to include the Arraiolas stitch practiced in Portugal, another destination for her textile tours, and explorations in the embroidery of Estonia, Bulgaria, and Spain—with more destinations capturing her eye. Our conversation made me eager to pack and needle and thread and go explore the world—you may get textile wanderlust, too. Links ThreadWritten website (https://threadwritten.com/) ThreadWritten Instagram (https://www.instagram.com/threadwritten/) Sarah's studio (https://www.instagram.com/sarahpedlowstudio/) Instagram Néprajzi Múzeum/Museum of Ethnography, (https://www.neprajz.hu/en) Budapest This episode is brought to you by: Treenway Silks (https://www.treenwaysilks.com/index.php) is where weavers, spinners, knitters and stitchers find the silk they love. Select from the largest variety of silk spinning fibers, silk yarn, and silk threads & ribbons at TreenwaySilks.com (https://www.treenwaysilks.com/). You'll discover a rainbow of colors, thoughtfully hand-dyed in Colorado. Love natural? Treenway's array of wild silks provide choices beyond white. If you love silk, you'll love Treenway Silks, where superior quality and customer service are guaranteed. Learning how to weave but need the right shuttle? Hooked on knitting and in search of a lofty yarn? Yarn Barn of Kansas (https://www.yarnbarn-ks.com/) has been your partner in fiber since 1971. Whether you are around the corner from the Yarn Barn of Kansas, or around the country, they are truly your “local yarn store” with an experienced staff to answer all your fiber questions. Visit yarnbarn-ks.com (https://www.yarnbarn-ks.com/) to shop, learn, and explore. Peace Fleece began in a small Maine town with a mission: to produce a yarn that brings together parties from areas of historic conflict, transcending boundaries through the commerce of wool. From Russian farmers to the Navajo Nation, the original owners set the foundation for meaningful trade. Today, the spinning mill at Harrisville Designs continues the tradition of sourcing fine wool from Navajo farmers, combining it with US wool and a touch of mohair to create the unique Peace Fleece blend. Visit our website at peacefleece.com (https://peacefleece.com/) to learn more. Eucalan is your go-to delicate wash for the fibers you love. Whether you're blocking a shawl, freshening up handspun, or preserving a vintage knit, Eucalan's no-rinse formula with lanolin keeps your work clean, soft, and cared for. Biodegradable, gentle, and available in five lovely scents—because your craftsmanship deserves the best. Learn more at eucalan.com. (https://eucalan.com/)

Kai opens up about a summer of grief, the choice to surrender in worship, and the hope Jesus gives. From WLS to the Hope Team, this convo is for anyone carrying something heavy. Scripture: John 16:33. Content advisory: mentions of grief/suicide. If you need help, dial 988 (US) or check local resources. New episodes FRIDAY. Rooted in Culture. United in Faith

What's for dinner tonight? How about tomorrow? This episode helps you answer both questions--with favorite rollover meals from me and my guests Andrea Clark and Hillary Hess. Rollover meals allow you to take parts of one meal and roll it into another meal, to save time, money, and the tedium of leftovers. Hillary Hess shares great recipes and resources at helpingofhappiness.com Andrea Clark offers courses and printables at apurposefulhome.com Andrea 1. Chicken and Rice/ Hawaiian Haystacks/Fried Rice 2. Tacos (Pork or chicken) to Nachos 3. Scrambled Egg and Sausage/Breakfast Burritos 4. Rotisserie chicken with veggie, sourdough bread, or in a tortilla/leftover chicken to Thai Coconut Curry: https://everyday-reading.com/simple-thai-chicken-curry/ 5. Navajo tacos- use the chili leftover for baked potatoes, cornbread Bonus: Meatballs: spaghetti/meatball subs Pot Roast/sandwiches on french bread with meat and peppers Hillary  1. Chicken with salsa/taquitos or enchiladas 2. Tri-Tip-leftovers into stir-fry or fajitas 3. Hawaiian Haystacks/chicken pot pie 4. Leftover rice/rice cereal, pudding 5. Mashed potatoes/potato cheese soup Bonus: Watermelon/Watermelon feta salad/watermelon juice/watermelon popsicles  Whitney 1. Mashed Potatoes/Ajiaco (Columbian Chicken and Potato soup) (Link: https://www.mycolombianrecipes.com/ajiaco-bogotano-colombian-chicken-and/  2. Mashed potatoes/shepherd's pie 3. Chicken or pork/ lettuce wraps 4. Roast Beef and veggies/Ropa Vieja 5. Salmon/salmon patties with avocado

In life, Charlie Kirk espoused controversial opinions that many people consider repugnant. His violent and public death is now becoming a test for what other public figures—and ordinary citizens—are able to say without severe consequences. Dozens of people, including a Washington Post columnist and a U.S. Army colonel, are facing repercussions after speaking out about Kirk on social media. A Manitoba First Nations cabinet member is facing calls to resign after sharing a post criticizing Kirk for his views. One effort is collecting information on thousands of people for possible retribution for their comments about Kirk. We'll explore some of the limits of social media posts Native Americans should be aware of in their personal and professional lives. GUESTS Che Jim (Diné), content creator Kodee Artis (Navajo), tribal advocate, Navajo law practitioner, bladesmith, actor, and comedian Judith Wright (San Pasqual Band of Mission Indians), president of the National Native American Human Resources Association board

In this episode of the Action Movie Guys Podcast, Alex experiences Windtalkers (2002) for the very first time, while Nate revisits the World War II action drama after many years. Directed by John Woo and starring Nicolas Cage and Adam Beach, the film tells the story of Navajo code talkers whose language helped turn the tide of the war. Does the mix of history and high-octane action still work today? Tune in as Alex and Nate break down the performances, the action sequences, and whether Windtalkers deserves more recognition.

Don't Whistle at Night welcomes Fabian Perez September 14th, 2025 EP: 21 Fabian Perez is Navajo and currently resides in Ignacio CO. He's had encounters with Skinwalkers and Bigfoot. He has also had experiences with Mexican Brujeria and Navajo witchcraft He has had an encounter with Bigfoot and has seen UFOs near the Dulce base.

From gazing at stars on the Navajo reservation to becoming NASA's first African American spacewalker, Dr. Bernard A. Harris Jr. shares how to transform setbacks into launching pads for extraordinary achievement.In this powerful conversation, he reveals how seeing Earth from space changed his perspective on humanity, and offers practical wisdom from his new book, Embracing Infinite Possibilities: Letting Go of Fear to Find Your Highest Potential, about discovering your true calling and pursuing seemingly impossible dreams.You can find Bernard at: Website | LinkedIn | Episode TranscriptIf you LOVED this episode, you'll also love the conversations we had with Kathryn Sullivan about her journey to space.Check out our offerings & partners: Join My New Writing Project: Awake at the WheelVisit Our Sponsor Page For Great Resources & Discount CodesCheck out our offerings & partners: Beam Dream Powder: Visit https://shopbeam.com/GOODLIFE and use code GOODLIFE to get our exclusive discount of up to 40% off. Hosted on Acast. See acast.com/privacy for more information.

In this episode, we sit down with legendary Western Pop artist Billy Schenck to explore the stories, inspirations, and cinematic constructs behind his latest body of work. Known as one of the most influential painters of the Southwest, Schenck shares how he layers photography, memory, and imagination to create dynamic compositions that blur the line between realism and myth.From rodeo cowboys suspended mid-air to Navajo jewelers, Pueblo women with pottery, and sweeping Monument Valley horizons, Billy reveals how he constructs scenes using multiple photographic negatives, prehistoric pottery motifs, and a cinematic approach to light and shadow. His paintings capture the drama of Canyonlands, Cedar Mesa, and the San Juan River—infused with both historical reverence and contemporary vision.Hear about Schenck's deep fascination with prehistoric Southwest pottery, his process of integrating cottonwood trees and mesas into iconic Western landscapes, and his perspective as a former rodeo champion and cultural historian. The episode highlights signature works like "Shortcut" and portraits inspired by friends, neighbors, and fellow artists, while unpacking the balance of design, narrative, and authenticity in his art.Whether you are an art collector, student of Southwestern history, or admirer of Western iconography, this conversation offers a rare glimpse into the mind of “the most interesting man in the West.”Explore Billy Schenck at Blue Rain Gallery: https://blueraingallery.com/artists/billy-schenckThis episode was hosted by gallery owner and founder Leroy Garcia, produced and edited by Leah Garcia, with original music by Mozart Gabriel Abeyta.Discover curated home goods and fine art prints by Blue Rain Gallery artists — only at BlueRainPrintShop.com. Bring the art you love into your everyday life.

* On Mormons: Bob Enyart and Doug McBurney interview Lynn Wilder who taught young people preparing to be Mormon missionaries. Hear Dr. Wilder's encouraging testimony of the power of God to save even someone even from the depths of a cult. (See also kgov.com/cults.) * The Pro-Abortion Mormon "Church": See also all the excuses the LDS church offers for the intentional dismemberment of unborn boys and girls, at ProlifeProfiles.com/Mormonism. Also, consider that the false teaching of the Book of Mormon regarding one of its central claims, that pre-Columbian American Indians were primarily of Jewish ancestry, has been falsified. See also: - Part 2 of Bob's Interview with Lynn Wilder - Secret Recording of Bob Enyart talking to Mormons - Bob's interview with Mark Cares, Speaking the Truth in Love to Mormons - Bob's interview with Mark Cares (Part 2) - Bob's interview with Matt Wilder of Adam's Road - Screenshots from the official Mormon "church" website listing the kids they say you can kill - Bob's interview with Brannon Howse on David Barton and Mitt Romney - Bob debates an ex-Mormon polygamist - Brigham (liked-'em) Young and so did Smith (just below) - Coins and monetary units, every coin in the Bible has been excavated whereas the fake monetary units in the Book of Mormon of course have never been confirmed - The BEL program, What Mitt Romney's Mormon Relative Says Bonus: Here are some notes from that BEL program, What Romney's Mormon Relative Says: * Bill Keller, Gregg Jackson & Bob Enyart: These three Christian activists present some of the uglier aspects of Mitt Romney's Mormonism including the cult's longtime claim, as reiterated by Marion Romney at the LDS General Conference, that Mormonism uniquely teaches that God the Father was once a man who grew up on a planet similar to Earth. Weird and heretical. * God the Father was Once a Man said Brigham Young: Not speaking of the incarnation of the Son but speaking of the Father, LDS president, prophet, and successor to Joseph Smith, Brigham Young, said, "The idea that the Lord our God is not a personage of tabernacle [body] is entirely a mistaken notion. He was once a man. Brother Kimball quoted a saying of Joseph [Smith] the Prophet, that he would not worship a God who had not a Father... He [God] once possessed a body, as we now do..." -President & Prophet Brigham Young, Journal of Discourses, Vol. 9 see exmormon.org * More Brigham Young: "...the Father of Heights... Yes, he was once a man like you and I are and was once on an earth like this, passed through the ordeal you and I pass through. He had his father and his mother and he has been exalted through his faithfulness, and he is become Lord of all. He is the God pertaining to this earth. He is our Father." -President & Prophet Brigham Young, 14 July 1861 see exmormon.org * Mormon Prophet and President Lorenzo Snow: Again, not speaking of the incarnation but of the Father, Snow said, "I had a direct revelation of this. ... If there ever was a thing revealed to man perfectly, clearly, so that there could be no doubt or dubiety, this was revealed to me, and it came in these words: "As man now is, God once was; as God now is, man may be." - President & Prophet Lorenzo R. Snow, Unchangeable Love of God see exmormon.org * Mormon "Church" President Equivocates: LDS president Gordon Hinkley in an interview with the San Francisco Chronicle lied and then equivocated... Q: There are some significant differences in your beliefs. For instance, don't Mormons believe that God [the Father] was once a man? A: [Lying] I wouldn't say that. There was a little couplet coined, "As man is, God once was. As God is, man may become." Now that's more of a couplet than anything else. [And equivocating] That gets into some pretty deep theology that we don't know very much about. Q: So you're saying the church is still struggling to understand this? A: Well, as God is, man may become. We believe in eternal progression. Very strongly. * Brigham (liked-'em) Young and so did Smith: Some early Mormons denied that their earliest leaders were polygamists and it was claimed that Brigham (liked-'em) Young introduced the practice. Young had 55 wives. He married ten teenagers while in his 40s including 15-year-old Clarissa Decker when he was 42 and 16-year-old Lucy Bigelow when he was 45. Also, from age 41 to age 66, Young married 23 women in their 20s. Finally in 2014 the Mormon "church" acknowledged that their founder Joseph Smith had up to 40 wives (some historians put it at 49), taking single and even married women. The church claims that some of these marriages were without physical relations, which they would seeing that Smith's youngest bride, Helen Kimball, was only 14, the marriage listed by Smith's own clerk as one of the women the founder married in early May 1843. Helen would later write: [My father] asked me if I would be sealed to Joseph … [Smith] said to me, 'If you will take this step, it will ensure your eternal salvation & exaltation and that of your father's household & all of your kindred.['] This promise was so great that I willingly gave myself to purchase so glorious a reward. Lorenzo Snow, mentioned above, the fifth president, 1989 - 1901, only had nine wives, though a number of them were teenagers half (and much less than half) his age. Recall that the Koran includes Mohammad's warning to his first wife that she faced eternal punishment for objecting to him lying with the young Coptic servant girl whom, allegedly, "Allah" had "made lawful" to him, so too, Joseph Smith dictated a similar warning to his first wife Emma in the founder's "inspired" Doctrine and Covenants. And we see above that though 14-year-old Kimball wasn't threatened she was similarly manipulated nonetheless. * Mitt Romney's Second Cousin Once Removed: "...like begets like [i.e., reproduction after its kind; an organism begets similar organisms] and that for the offspring to grow to the stature of his parent is a process infinitely repeated in nature. We can therefore understand that for a son of God to grow to the likeness of his Father in heaven is in harmony with natural law... This is the way it will be with spirit sons of God. They will grow up to be like their Father in heaven. Joseph [Smith] taught this obvious truth. As a matter of fact, he taught that through this process God himself attained perfection. From President Snow's understanding of the teachings of the Prophet on this doctrinal point, he coined the familiar couplet: "As man is, God once was; as God is, man may become." This teaching is peculiar to the [LDS] restored gospel of Jesus Christ." -Elder Marion G. Romney, General Conference, October 1964 see exmormon.org * No Cities, No Money: Archaeologists and historians have confirmed the existence of scores of biblical cities. However, the No true Scotsman informal fallacy notwithstanding, not a single one of the 38 cities mentioned by Joseph Smith in the Book of Mormon have been recognized by any notable secular historian or archaeologist. And while every coin in the Bible has been found and documented, none of the monetary units described in the Book of Mormon have ever been found. * Mormonism Falsely Claims that Indians are Jews: One of the central historical claims of the Book of Mormon, as stated in its introduction as late as 1981, is that Jews were "the principal ancestors of the American Indians" and that would include the Aztecs, Incas, Mayans, Navajos, etc., are Jews. This false teaching states that some Jews left Jerusalem by ship in about 600 B.C. and built a great civilization in the Americas. Also wrongly about the Americas, "The whole face of the land had become covered with buildings" (Mormon 1:7) including with “fine workmanship… in machinery, and also in iron and copper, and brass and steel, making all manner of tools” (Jarom 1:8; 2 Nephi 5:15) with “silks… oxen… cows… sheep… horses… donkeys… elephants…” (Ether 9:17-19) and "shipping and their building of ships, and of synagogues" and “swords… shields… head-plates… armor…” (Alma 43:18-19; Ether 15:15). None of this is true. * The Lembas: An African tribe, the Lembas, have long been believed to be descendants of the Jews, for they circumcise, keep the Sabbath and the dietary law, and in their DNA they possess the Jewish genetic marker, being perhaps the descendants of King Solomon and the Queen of Sheba. DNA research shows that American Indians are not related to the Jews, nor closely related to any Semitic peoples or the descendants of Shem, but rather, that they are primarily of Hamitic stock, from Asian people, having migrated to the Americas not by sailing the Atlantic but by crossing the Bering Straight. * Genetics Confirms Actual Biblical Relationships: In contrast to genetic predictions based on the Bible, those based on the Book of Mormon fail. Regarding the origin 4,000 years ago of people groups descended from Abraham, Dr. Jonathan Sarfati quotes the director of the Human Genetics Program at New York University School of Medicine, Dr. Harry Ostrer, who in 2000 said: Jews and Arabs are all really children of Abraham … And all have preserved their Middle Eastern genetic roots over 4,000 years. This familiar pattern, of the latest science corroborating biblical history, continues in Dr. Sarfati's article, Genesis correctly predicts Y-Chromosome pattern: Jews and Arabs shown to be descendants of one man. * Likewise, Jewish Priests Share Genetic Marker: The journal Nature in its scientific correspondence published, Y Chromosomes of Jewish Priests, by scientists from the University of Arizona, Haifa (Israel's) Technical Institute, and University College of London, who wrote: These Y-chromosome haplotype differences confirm a distinct paternal genealogy for Jewish priests. As expected, genetic science does not reinforce but rather contradicts Mormon claims. The obvious falsehood extends beyond genetics to culture, religion, and history. Contrariwise, because the Judeo-Christian Scriptures are true, mountains of evidence corroborate their historic claims. Regarding Jewish priests, Dr. Sarfati adds to the above that, "These Jews have the name Cohen, the Hebrew for priest, or variants like Cohn, Kohn, Cowen, Kogan, Kagan, etc." and that, "Even today, it is possible to identify the Levites, because they have names such as Levy, Levine, Levinson, Levental..."   * If You Fear Obama, You'll Vote for Romney; If You Fear God, You Won't: Don't fear Obama. Fear God, for that is the beginning of wisdom! Besides, Obama is Romney-lite. And because Romney has already implemented policies that are so destructive that Obama only dreams of accomplishing such things, therefore, a vote for Romney is a vote for Obama. Today's Resource: Meet the Apostle John. He was the youngest of the Twelve. And at the time of this writing, he's now one of the last remaining. If you were an eyewitness to Christ's earthly ministry, what would concern you decades after the resurrection? From the battles that John fought we can learn lessons that will help us as we ourselves fight for the truth and battle false teaching within the church. By looking at "the things that differ," we can know what details in John's three epistles applied to the circumcision believers of his day and which of his teachings apply directly to us. Available on this 4-DVD Video Set and also in audio on MP3-CD or MP3 Download. * THE CONCLUSION OF THE MATTER: Make sure you don't miss Part 2 of Bob Enyart's great interview with former BYU professor Lynn Wilder.  

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.

This is a recap of the top 10 posts on Hacker News on September 06, 2025. This podcast was generated by wondercraft.ai (00:30): 996Original post: https://news.ycombinator.com/item?id=45149049&utm_source=wondercraft_ai(01:52): AI surveillance should be banned while there is still timeOriginal post: https://news.ycombinator.com/item?id=45149281&utm_source=wondercraft_ai(03:14): Show HN: I recreated Windows XP as my portfolioOriginal post: https://news.ycombinator.com/item?id=45154609&utm_source=wondercraft_ai(04:36): Let us git rid of it, angry GitHub users say of forced Copilot featuresOriginal post: https://news.ycombinator.com/item?id=45148167&utm_source=wondercraft_ai(05:58): We hacked Burger King: How auth bypass led to drive-thru audio surveillanceOriginal post: https://news.ycombinator.com/item?id=45148944&utm_source=wondercraft_ai(07:20): Qwen3 30B A3B Hits 13 token/s on 4xRaspberry Pi 5Original post: https://news.ycombinator.com/item?id=45148237&utm_source=wondercraft_ai(08:42): How the “Kim” dump exposed North Korea's credential theft playbookOriginal post: https://news.ycombinator.com/item?id=45152066&utm_source=wondercraft_ai(10:04): Rug pulls, forks, and open-source feudalismOriginal post: https://news.ycombinator.com/item?id=45146967&utm_source=wondercraft_ai(11:26): A Navajo weaving of an integrated circuit: the 555 timerOriginal post: https://news.ycombinator.com/item?id=45152779&utm_source=wondercraft_ai(12:48): Why language models hallucinateOriginal post: https://news.ycombinator.com/item?id=45147385&utm_source=wondercraft_aiThis is a third-party project, independent from HN and YC. Text and audio generated using AI, by wondercraft.ai. Create your own studio quality podcast with text as the only input in seconds at app.wondercraft.ai. Issues or feedback? We'd love to hear from you: team@wondercraft.ai

Tory Johnston is an enrolled member of the Quinault Indian Nation and a lecturer in American Indian Studies at the University of Washington. He grew up in the Quinault Indian reservation on the Washington coast with a love for music, whether it was the loud guitar riffs of Metallica or the jazz improvisation of Thelonious Monk. In 2023, with no prior experience as a radio DJ, he applied to work on a new show Seattle radio station KEXP was launching that appealed to his academic and personal explorations of Indigenous music. He got the job and is today the co-host and DJ of “Sounds of Survivance.” Airing on Mondays, each episode exposes listeners to artists spanning musical continents and styles, from classical piano compositions by Navajo musician Connor Chee to thrash metal songs performed by New Zealand band Alien Weaponry in English and Te reo Māori. Johnston spoke with us in January 2025 about the show’s eclectic catalog and to share some highlights from his music playlist.

We are headed to Japan for Dan's first story  about a supposedly haunted - or maybe possessed - doll in Japan: Okiku. It's very unsettling! Then we head to a no name college town for thee anonymous story of a college student who got a lot more than he bargained for while shopping for furniture on Facebook Marketplace. Lynze shares a sad and interesting tale about a young boys interaction with something not of our world. Then she finishes out the episode by taking us to Navajo lands where we encounter an especially creepy, deceptive entity. Bad Magic Street Team 2025:Excited to share that we are, once again doing the Bad Magic Street Team! Sticker packs hit the store  9.8.2026 at 12 noon PT on our website- BADMAGICPRODUCTIONS.COM Every round has been an absolute blast!! Thank you so much for slapping these stickers all around the world. We love receiving emails and social media tags showing off these stickers!The stickers are free but there will only be 500 sticker packs available- they are first come, first served. Once they're gone, that's it. One sticker pack per person, please. Once you receive your stickers, all you have to do is slap them all over the place, snap a picture of where you put them, and then post that picture on IG and FB using the hashtag #BadMagicStreetTeam. That's it!! The winner will be announced on November 3rd! The winner will receive a $200 gift certificate to our store. Pay attention to socials to find out who wins!  We will share on the shows as well, however, we record ahead of time so our personal announcement may be delayed so keep an eye on socials- that's how we will reach out to you if if we cannot find your email attached to your sticker order. The goal is to have fun!  Don't do anything stupid! Don't go sticking stickers where they don't belong. Although… it is pretty funny to get the occasional email from someone going off about having to scrape these stickers off bathroom stalls. Anyways…  Let's keep spreading the love and community that is Bad Magic.*Legal Disclaimer. Bad Magic will not be held liable for any misplaced or illegally placed stickers. Please use discretion and be smart.Do you want to get all of our episodes a WEEK early, ad free? Want to help us support amazing charities? Join us on Patreon!Want to be a Patron? Get episodes AD-FREE, listen and watch before they are released to anyone else, bonus episodes, a 20% merch discount, additional content, and more! Learn more by visiting: https://www.patreon.com/scaredtodeathpodcast.Send stories to mystory@scaredtodeathpodcast.comSend everything else to info@scaredtodeathpodcast.comPlease rate, review, and subscribe anywhere you listen.Thank you for listening!Follow the show on social media: @scaredtodeathpodcast on Facebook and IG and TTWebsite: https://www.badmagicproductions.com/Facebook: https://www.facebook.com/scaredtodeathpodcastInstagram: https://bit.ly/2miPLf5Mailing Address:Scared to Deathc/o Timesuck PodcastPO Box 3891Coeur d'Alene, ID 83816Opening Sumerian protection spell (adapted):"Whether thou art a ghost that hath come from the earth, or a phantom of night that hath no home… or one that lieth dead in the desert… or a ghost unburied… or a demon or a ghoul… Whatever thou be until thou art removed… thou shalt find here no water to drink… Thou shalt not stretch forth thy hand to our own… Into our house enter thou not. Through our fence, breakthrough thou not… we are protected though we may be frightened. Our life you may not steal, though we may feel SCARED TO DEATH." Subscribe to SiriusXM Podcasts+ to listen to new episodes of Scared to Death ad-free and a whole week early. Start a free trial now on Apple Podcasts or by visiting siriusxm.com/podcastsplus.

Temple Dedication  Farmington New Mexico Temple – #208 August 17th, Presided by Neil Andersen Special attention to Navajo and Zuni Heritage 6 Stakes in Temple District Dedicatory Prayer Temple Dedications Announced Burley Idaho Temple Open House: November 6th to 22nd... The post 118 Temples at Fall Conference? Episode 959 appeared first on The Cultural Hall Podcast.

It's alien week! From UFO-packed skies and alien boyfriends to hooded monks and late-night abductions, this episode is a wild ride through the strange and the otherworldly. We're reading listener encounters that blur the lines between the creepy, the cosmic, and the just plain bizarre.