Podcasts about New Internationalist

How did Sudanese revolutionaries organize neighborhood and resistance committees to resist state and non-state violence? What are some of the principles underpinning their worldview? What can we learn from them?For episode 188 of The Fire These Times, Elia Ayoub is joined by Sudanese journalist Eiad Husham to talk about his piece "revolutionary aid in Sudan" for The New Internationalist and try and answer those questions.The Fire These Times is a proud member of⁠⁠ ⁠From The Periphery (FTP) Media Collective⁠⁠⁠. This episode was first released on the FTP Patreon page. Please consider supporting us directly there and you'll get early access to all of the FTP podcasts, exclusive content, an invitation to join our monthly hangout as well as our ongoing movie club on Lebanese cinema - and more! You can also help by leaving us a review wherever you listen to podcasts and telling your friends and enemies about us.Other FTP projects: From The Periphery Podcast, The Mutual Aid Podcast⁠, ⁠Politically Depressed⁠, ⁠Obscuristan⁠, and ⁠Antidote Zine⁠.For more:Elia Ayoub is on ⁠⁠Bluesky⁠⁠, ⁠Mastodon⁠, ⁠⁠Instagram⁠⁠ and blogs at ⁠Hauntologies.net⁠ Eiad is on X and writes for The Internationalist, The New Humanitarian, Geeska and 3ayin among others.The Fire These Times is on Bluesky,⁠ IG⁠ and⁠ YouTube⁠ and has a⁠ ⁠website⁠⁠ ⁠⁠⁠From The Periphery is on⁠ ⁠Patreon⁠⁠, ⁠Bluesky⁠, ⁠⁠YouTube⁠⁠,⁠ Instagram⁠, and has a⁠ website⁠⁠Transcriptions: Transcriptions are done by⁠ Antidote Zine⁠ and will be published on⁠ The Fire These Times' transcript archive⁠.Credits:Elia Ayoub (host, producer, sound editor, episode design), ⁠⁠Rap and Revenge⁠⁠⁠⁠⁠⁠ (Music), ⁠⁠Wenyi Geng⁠⁠⁠⁠⁠⁠ (TFTT theme design), ⁠⁠Hisham Rifai⁠⁠⁠⁠ (FTP theme design) and ⁠⁠Molly Crabapple⁠⁠⁠⁠⁠⁠⁠ (FTP team profile pics). Original photo by Ela Yokes for The New Internationalist.

On this episode of CounterPunch Radio, Erik Wallenberg and Joshua Frank talk to Vijay Kolinjivadi about their Aaron Vansintjan new book, The Sustainability Class: How to Take Back Our Future from Lifestyle Environmentalists. Vijay Kolinjivadi is an assistant professor at the School for Community and Public Affairs, Concordia University in Montreal, Canada. He is also a co-editor of the website Uneven Earth. The co-author, with Aaron Vansintjan, of The Sustainability Class (The New Press), he has been published in Al Jazeera, New Internationalist, Truthout, and The Conversation. He lives in Montreal. Aaron Vansintjan is the founder and co-editor of Uneven Earth and co-author of The Future Is Degrowth. He has been published in The Guardian, Truthout, openDemocracy, and The Ecologist. The co-author, with Vijay Kolinjivadi, of The Sustainability Class (The New Press), he lives in Montreal. More The post Reclaiming Environmentalism w/ Vijay Kolinjivadi & Aaron Vansintjan appeared first on CounterPunch.org.

‘Let me burrow through the earth and come back with a diamond'- from a prayer to the teachings by AJ D'Costa In this episode of 3CR's Spoken Word show which aired on Thursday 19th December 2024, you will hear poet AJ D'Costa talk about separateness, belonging, the sacred ordinary and the diaspora. AJ D'Costa is a poet, artist & mental health practitioner of Goan-Indian heritage. She works at the intersection of creativity and contemplative practice, performing spoken word, leading community poetry bushwalks and running a private counselling practice. AJ has been part of the Brown Women Poetry showcase in Melbourne, Sonic Poetry Festival and Red Room Poetry's Poetry Month 2024 calendar. Her work has been published by the Australian Poetry Journal, Tree Paper Gallery, We Are Explorers & New Internationalist, and she talks about creative process on the Spotify podcast Beneath The Words. She currently works from the unceeded lands of the Kulin nation. Find her @ajdcosta.creative. Poems written and performed by AJ D'Costa in this episode:subterranean riversthese are the storms that we knowa prayer to the teachingserasure NoteSpoken word and poetry come from the heart and touch on all the topics peculiar to the human condition. As such there may be content in this show that could cause distress. Please practice self-care when listening and seek help if you need it. CreditsRecorded and produced by Indrani Perera.Thank you to AJ D'Costa for sharing her poetry and to you for listening! 

In conversation with Chitra Nagarajan In this episode, Africa Rights Talk podcast sits down with Chitra Nagarajan to delve into her compelling book, The World Was in Our Hands: Voices from the Boko Haram Conflict. Chitra discusses the personal and professional journey behind the book. She shares insights into her approach to compiling the anthology, focusing on the voices of diverse individuals profoundly impacted by the Boko Haram insurgency. The conversation explores how she navigated the challenges of capturing their stories, and the themes of patriarchy, economic hardship, and climate change intertwined with the conflict. Chitra also reflects on how the book presents a different perspective from mainstream media narratives, shedding light on the ongoing repercussions of the Chibok girls' abduction and aiming to influence global understanding and response. This episode highlights the importance of  human stories that underpin the broader issues of violence and advocacy in the region.   Chitra Nagarajan is an award-wining author, journalist, researcher and activist with a rich background in conflict analysis, climate change, feminism, foreign policy, migration, Nigeria and the wider Lake Chad region, race and sexual orientation, gender identity and gender expression. She has written for The Guardian, New Humanist, New Internationalist, This is Africa and Ventures Africa. With a LLM degree in Human Rights, Conflict and Justice and extensive experience working with various international and grassroots organisations, she has dedicated her career to addressing issues of conflict and displacement. Her work focuses on the impact of violence on marginalised communities, particularly women and children.  She is also known for her ground breaking collection She Called Me Woman: Nigeria's Queer Women Speak, co-edited with Azeenarh Mohammed and Rafeeat Aliyu.   This conversation was recorded on 19 August 2024.     Youtube: https://youtu.be/MpQFogU6lns Music and news extracts: Inner Peace by Mike Chino https://soundcloud.com/mike-chinoCreative Commons — Attribution-ShareAlike 3.0 Unported — CC BY-SA 3.0 http://creativecommons.org/licenses/b...Music promoted by Audio Library https://youtu.be/0nI6qJeqFcc imitless https://stock.adobe.com/za/search/audio?k=452592386        

We are delighted to host Alnoor Ladha on this episode of the Mangu.tv podcast series. Alnoor's work focuses on the intersection of political organizing, systems thinking, structural change, inner/outer mirroring and narrative work. Alnoor comes from a Sufi lineage and writes about the crossroads of politics and spirituality in troubled times. His work has been published in Al Jazeera, The Guardian, Truthout, Fast Company, Kosmos Journal, New Internationalist, and the Huffington Post among others. He is a board member of Culture Hack Labs, a cooperatively run advisory for social movements. He is currently the co-director of the Transition Resource Circle and co-author of Post Capitalist Philanthropy: Healing Wealth in the Time of Collapse. He is also a co-founder and steward of Tierra Valiente, a post-capitalist experiment in the northern jungle of Costa Rica.  Alnoor shares his story, growing up in a Sufi tradition where spirituality and meditation were central to his worldview.  He became interested in Marxism but as his political thinking developed he realised he was more of an Anarchist, he spent the last 15+ years researching and writing about the intersection between anarchism and mysticism. Alnoor discusses life in community in Costa Rica. He speaks about giving back, privilege and the need for deep internal work whilst simultaneously applying that work to the world through the lens of service.

GRAHAM HANCOCK is the author the forthcoming Magicians of the Gods, and of the major international bestsellers The Sign and The Seal, Fingerprints of the Gods, and Heaven's Mirror. His books have sold more than five million copies worldwide and have been translated into 27 languages. His public lectures, radio and TV appearances, including two major TV series for Channel 4 in the UK and The Learning Channel in the US – Quest For The Lost Civilisation and Flooded Kingdoms of the Ice Age – have put his ideas before audiences of tens of millions. He has become recognised as an unconventional thinker who raises controversial questions about humanity's past.Born in Edinburgh, Scotland, Hancock's early years were spent in India, where his father worked as a surgeon. Later he went to school and university in the northern English city of Durham and graduated from Durham University in 1973 with First Class Honours in Sociology. He went on to pursue a career in quality journalism, writing for many of Britain's leading newspapers including The Times, The Sunday Times, The Independent, and The Guardian. He was co-editor of New Internationalist magazine from 1976-1979 and East Africa correspondent of The Economist from 1981-1983.In the early 1980's Hancock's writing began to move consistently in the direction of books. His first book (Journey Through Pakistan, with photographers Mohamed Amin and Duncan Willetts) was published in 1981. It was followed by Under Ethiopian Skies (1983), co-authored with Richard Pankhurst and photographed by Duncan Willets, Ethiopia: The Challenge of Hunger (1984), and AIDS: The Deadly Epidemic (1986) co-authored with Enver Carim. In 1987 Hancock began work on his widely-acclaimed critique of foreign aid, Lords of Poverty, which was published in 1989. African Ark (with photographers Angela Fisher and Carol Beckwith) was published in 1990.Hancock's breakthrough to bestseller status came in 1992 with the publication of The Sign and The Seal, his epic investigation into the mystique and whereabouts today of the lost Ark of the Covenant. ‘Hancock has invented a new genre,' commented The Guardian, ‘an intellectual whodunit by a do-it-yourself sleuth.' Fingerprints of the Gods, published in 1995 confirmed Hancock's growing reputation. Described as ‘one of the intellectual landmarks of the decade' by the Literary Review, this book has now sold more than three million copies and continues to be in demand all around the world. Subsequent works such as Keeper Of Genesis (The Message of the Sphinx in the US) with co-author Robert Bauval, and Heaven's Mirror, with photographer Santha Faiia, have also been Number 1 bestsellers, the latter accompanied by Hancock's three-part television series Quest For the Lost Civilisation.In 2002 Hancock published Underworld: Flooded Kingdoms of the Ice Age to great critical acclaim, and hosted the accompanying major TV series. This was the culmination of years of research and on-hand dives at ancient underwater ruins. Arguing that many of the clues to the origin of civilization lay underwater, on coastal regions once above water but flooded at the end of the last Ice age, Underworld offered tangible archaeological evidence that myths and legends of ancient floods were not to be dismissed out of hand.Graham's next venture Talisman: Sacred Cities, Secret Faith, co-authored by Robert Bauval, was published in 2004. This work, a decade in preparation, returns to the themes last dealt with in Keeper Of Genesis, seeking further evidence for the continuation of a secret astronomical cult into modern times. It is a roller-coaster intellectual journey through the back streets and rat runs of history to uncover the traces in architecture and monuments of a secret religion that has shaped the world.In 2005 Graham published Supernatural: Meetings with The Ancient Teachers of Mankind, an investigation of shamanism and the origins of religion. This controversial book suggests that experiences in altered states of consciousness have played a fundamental role in the evolution of human culture, and that other realities – indeed parallel worlds – surround us all the time but are not normally accessible to our senses.While researching Supernatural, Hancock travelled to the Amazon to drink visionary brew Ayahuasca – the Vine of Souls – used by shamans for more than 4000 years. It was his experiences with the vine lead to his his first work of fiction, Entangled. Written with the same page-turning appeal that has made his non-fiction so popular Entangled tells the story of a supernatural battle of good against evil fought out across the dimension of time on the human plane. It was followed by two other novels, War God: Nights of the Witch and War God: Return of the Plumed Serpent — the first two volumes of his three volume supernatural adventure series on the Spanish conquest of Mexico. Returning to non-fiction Hancock has now completed Magicians of the Gods, the sequel to Fingerprints of the Gods. Published on 10 September 2015 in the UK and on 10 November 2015 in the US, Magicians is not an update of Fingerprints, but a completely new book presenting compelling new evidence for a lost civilisation and for the global cataclysm that swept it from the earth.https://grahamhancock.com/Become a supporter of this podcast: https://www.spreaker.com/show/earth-ancients_1/support.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/2790919/advertisement

On this episode, my guest is Nick Hunt, the author of three travel books about journeys by foot, including Outlandish: Walking Europe's Unlikely Landscapes. His articles have appeared in The Guardian, Emergence, The Irish Times, New Internationalist, Resurgence & Ecologist and other publications. He works as an editor and co-director for the Dark Mountain Project. His latest book is an alternate history novel, Red Smoking Mirror.Show NotesAwe and the Great SecretOn Focus, Sight and SubjectivityThe Almost Lost Art of WalkingPilgrimage and the Half Way PointWhat if Left of Old-School Hospitality in our Times?When Borders Matter LessHospitality and PainThe Costs of InterculturalityAsking Permission: On Not Being WelcomeFriendship, Hospitality, and ExchangeHomeworkNick Hunt's Official WebsiteRed Smoking MirrorEssay: Bulls and ScarsTranscript[00:00:00] Chris Christou: Welcome Nick to the End of Tourism podcast. Thank you so very much for joining us today. [00:00:05] Nick Hunt: Very nice to be here, Chris. [00:00:07] Chris Christou: I have a feeling we're in for a very special conversation together. To begin, I'm wondering if you could offer us a glimpse into your world today, where you find yourself, and how the times seem to be rolling out in front of you, where you are.[00:00:22] Nick Hunt: Wow, that's a good, that's a good question. Geographically, I'm in Bristol, in the southwest of England, which is the city I grew up in and then moved away from and have come back to in the last five or so years. The city that I sat out the pandemic, which was quite a tough one for various reasons here and sort of for me personally and my family.But the last year really has just felt like everyone's opening out again and it feels... it's kind of good and bad. There was something about that time, I don't want to plunge straight into COVID because I'm sure everyone's sick of hearing about it, but the way it, it froze the world and froze people's personal lives and it froze all the good stuff, but it also froze a lot of the more difficult questions.So, I think in terms of kind of my wider work, which is often, focused around climate change, extinction, the state of the planet in general, the pandemic was, was oddly, you didn't have to think about the other problems for a while, even though they were still there. It dominated the airspace so much that everything else just kind of stopped.And now I find that in amongst all the joy of kind of friends emerging again and being able to travel, being able to meet people, being able to do stuff, there's also this looming feeling of like, the other problems are also waking up and we're looking at them again. [00:01:56] Chris Christou: Yeah. We have come back time to time in the last year or two in certain interviews of the pod and, and reflected a little bit on those times and considered that there was, among other things, it was a time where there was the possibility of real change. And I speak more to the places that have become tourist destinations, especially over touristed and when those people could finally leave their homes and there was nobody there that there was this sense of Okay, things could really be different [00:02:32] Nick Hunt: Yeah.As well. Yeah. I know there, there was a kind of hope wasn't there that, "oh, we can change, we can, we can act in, in a huge, unprecedented way." Maybe that will transfer to the environmental problems that we face. But sadly that didn't happen. Or it didn't happen yet. [00:02:53] Chris Christou: Well, time will tell. So Nick, I often ask my guests to begin with a bit of background on how their own travels have influenced their work, but since so much of your writing seems to revolve around your travels, I've decided to make that the major focus of our time together. And so I'd like to begin with your essay Bulls and Scars, which appears in issue number 14 of Dark Mountain entitled TERRA, and which was republished in The Best British Travel Writing of the 21st Century.[00:03:24] Nick Hunt: A hyperbolic, a hyperbolic title, I have to say. [00:03:29] Chris Christou: And in that exquisite essay on the theme of wanderlust, you write, and I quote, "always this sense, when traveling, will I find it here? Will the great secret reveal itself? Is it around the next corner? There is never anything around the next corner except the next corner, but sometimes I catch fragments of it.This fleeting thing I am looking for. That mountainside, that's a part of it there. The way the light falls on that wall. That old man sitting under a mulberry tree with his dog sleeping at his feet. That's a part of the secret too. If I could fit these pieces together, I would be completed. Waking on these sacks of rice, I nearly see the shape of it. The outlines of the secret loom, extraordinary and almost whole. I can almost touch it. I think. Yes, this is it. I am here. I have arrived, but I have not arrived. I am traveling too fast. The moment has already gone, the truck rolls onwards through the night, and the secret slides away.This great secret, Nick, that spurs so much of our wanderlust. I'm curious, where do you imagine it comes from personally, historically, or otherwise? [00:04:59] Nick Hunt: Wow. Wow. Thank you for reading that so beautifully. That was an attempt to express something that I think I've always, I've always felt, and I imagine everybody feels to some extent that sense of, I guess you could describe it as "awe," but this sense that I, I first experienced this when I was a kid.I was about maybe six, five or six years old, maybe seven. I can't remember. Used to spend a lot of time in North Wales where my grandparents lived and my mum would take me up there and she loved walking. So we'd go for walks and we were coming back from a walk at the end of a day. So it was mountains. It was up in Snowdonia.And I have a very vivid memory of a sunset and a sheep and a lamb and the sky being red and gold in sense that now I would describe it as awe, you know, the sublime or something like that. I had no, no words for it. I just knew it was very important that I, I stayed there for a bit and, and absorbed it.So I refused to walk on. And my mom, I'll always be grateful for this. She didn't attempt to kind of pull my hand and drag me back to the car cuz she probably had things to do. But she walked on actually and out of sight and left me just to kind of be there because she knew that this was an important thing.And for me, that's the start of, of the great secret. I think this sense of wanting to be inside the world. I've just been reading some Ursula LeGuin and there's a short story in her always coming home. I think it's called A Hole in the Air. And it's got this kind of conceit of a man stepping outside the world and he kind of goes to a parallel version of his world and it's the one in which some version of us lives.And it's the kind of, you know, sort of fucked up war-like version where everything's kind of terrible and polluted, dangerous and violent and he can't understand it. But this idea of he's gone outside the world and he can't find his way back in. And I think this is a theme in a lot of indigenous people.This idea of kind of being inside something and other cultures being outside. I think a lot, all of my writing and traveling really has been about wanting to get inside and kind of understand something. I don't know. I mean, I dunno what the secret is because it's a secret and what I was writing about in that essay was, I think in my twenties particularly, I kind of imagined that I could find this if I kept moving.The quicker the better because you're covering more ground and more chance of finding something that you're looking for, of knowing what's around the next corner, what's over the next hill. You know, even today I find it very difficult to kind of turn back on a walk before I've got to the top of a hill or some point where I can see what's coming next.It feels like something uncompleted and then I'm sure, as I imagine you did, you know, you were describing to me earlier about traveling throughout your twenties and always kind of looking for this thing and then realizing, what am I actually, you know, what am I doing? What am I actually looking for?Mm-hmm. So I still love traveling, obviously, but I don't feel this kind youthful urge just to keep moving, keep moving, keep moving, see more things, you know, experience more. And then I think you learn when you get a bit older that maybe that's not the way to find whatever it is that you are kind of restless for.Maybe that's when you turn inside a little bit more. And certainly my travels now are kind of shorter and slower than they were before, but I find that there's a better quality of focus in the landscapes or places that before I would've kind of dismissed and rushed through are now endlessly fascinating.And allowing more time to kind of stay in a place has its own value. [00:09:19] Chris Christou: Well, blessings to your mother. What's her name if I can ask? Her name's Caroline. It's the same name as my wife. So it's a source of endless entertainment for my friends. Well, thank you, Caroline, for, for that moment, for allowing it to happen.I think for better or worse, so many of us are robbed of those opportunities as children. And thinking recently about I'll have certain flashbacks to childhood and that awe and that awe-inspiring imagination that seems limitless perhaps for a young child and is slowly waned or weaned as we get older.So thank you to your mother for that. I'm sure part of the reason that we're having this conversation today. And you touched a little bit on this notion of expectation and you used the word focus as well, and I'm apt to consider more and more the the question of sight and how it dominates so much of our sense perception and our sense relationships as we move through our lives and as we move across the world.And so I'd like to bring up another little excerpt from Bulls and Scars, which I just have to say I loved so much. And in the essay you write, quote, "I know nothing about anything. It's a relief to admit this now and let myself be led. All I see is the surface of things. The elaborate hairstyle of a man, shaved to the crown and plastered down in a clay hardened bun, a woman's goat skin skirt, fringed with cowrie shelves and not the complex layers of meaning that lie beneath. I understand nothing of the ways in which these things fit together, how they collide or overlap. There are symbols I cannot read, lines I do not see."End quote. And so this, this reminded me. I have walking through a few textile shops here in Oaxaca some years ago with a friend of mine and he noted how tourists tend towards these textile styles, colors and designs, but specifically the ones that tend to fit their own aesthetics and how this can eventually alter what the local weavers produce and often in service to foreign tastes.And he said to me, he said, "most of the time we just don't know what we're looking at." And so it's not just our inability to see as a disciplined and locally formed skill that seems to betray us, but also our unwillingness to know just that that makes us tourists or foreigners in a place. My question to you is, how do you imagine we might subvert these culturally conjured ways of seeing, assuming that's even necessary? [00:12:24] Nick Hunt: Well, that's a question that comes up an awful lot as a travel writer. And it's one I've become more aware of over these three books I've written, which form a very loose trilogy about, they're all about walking in different parts of Europe.And I've only become more aware of that that challenge of the traveler. There's another line in that essay that something like " they say that traveling opens doors, but sometimes people take their doors with them." You know, it's not necessarily true, but any means that seeing the world kind of widens your perspective. A lot of people just, you know, their eyes don't change no matter where they go. And so, I know that when I'm doing these journeys, I'm going completely subjectively with my own prejudices, my own mood of the day which completely determines how I see a place and how I meet people and what I bring away from it.And also what I, what I give. And I think this is, this is kind of an unavoidable thing really. It's one of the paradoxes maybe at the heart of the kind of travel writing I do, and there's different types of travel writers. Some people are much more conscientious about when they talk to people, it's, you know, it's more like an interview.They'll record it. They'll only kind of quote exactly what they were told. But even that, there's a kind of layer of storytelling, obviously, because they are telling a story, they're telling a narrative, they're cutting certain things out of the frame, and they're including others. They're exaggerating or amplifying certain details that fit the narrative that they're following.I think an answer to your question, I, I'm not sure yet, but I'm hopefully becoming more, more aware. And I think one thing is not hiding it, is not pretending that a place as I see it, that I, by any means, can see the truth, you know, the kind of internal truth of this place. There's awareness that my view is my view and I think the best thing we can do is just not try and hide that to include it as part of the story we tell. Hmm. And I, I noticed for my first book, I did this long walk across Europe that took about seven and a half months. And there were many days when I didn't really want to be doing it.I was tired, sick, didn't want to be this kind of traveling stranger, always looking like the weirdo walking down the street with a big bag and kind of unshaved sunburnt face. And so I noticed that some villages I walked into, I would come away thinking, my God, those people were awful.They were really unfriendly. No one looked at me, no one smiled. I just felt this kind of hostility. And then I'd think, well, the common factor in this is always me. And I must have been walking into that village looking shifty, not really wanting to communicate with anyone, not making any contact, not explaining who I was.And of course they were just reflecting back what I was giving them. So I think, just kind of centering your own mood and the baggage you take with you is very important. [00:15:46] Chris Christou: Yeah. Well, I'd like to focus a little bit more deeply on that book and then those travels that you wrote about anyways, in Walking the Woods and the Water.And just a little bit of a background for our listeners. The book's description is as follows. "In 1933, Patrick Leigh Fermor set out in a pair of hobnail boots to chance and charm his way across Europe. Quote, like a tramp, a pilgrim, or a wandering scholar. From the hook of Holland to Istanbul. 78 years later, I (you) followed in his footsteps.The book recounts a seven month walk through Holland, Germany, Austria, Slovakia, Hungary, Romania, Bulgaria, and Turkey on a quest to discover what remains of hospitality, kindness to strangers, freedom, wildness, adventure, and the deeper occurrence of myth and story that still flow beneath Europe's surface.Now before diving a little bit more deeply into these questions of hospitality and xenophobia or xenophilia, I'd like to ask about this pilgrimage and the others you've undertaken, especially, this possibility that seems to be so much an endangered species in our times, which is our willingness or capacity to proceed on foot as opposed to in vehicles.And so I'm curious how your choice to walk these paths affected your perception, how you experienced each new place, language, culture, and people emerging in front of you. Another way of asking the question would be, what is missed by our urge to travel in vehicles?[00:17:36] Nick Hunt: Well, that first walk, which set off the other ones, I later did. It could only have been a walk because the whole idea was to follow the footsteps of Patrick Leigh Fermor, who was a very celebrated travel writer who set out in 1933 with no ambition or kind of purpose other than he just wanted to walk to Istanbul.And it was his own kind of obsessive thing that he wanted to do. And I was deeply influenced by his book. And I was quite young and always thought I wanted to kind of try. I I was just curious to see the Europe that he saw was, you know, the last of a world that disappeared very shortly afterwards because he saw Germany as this unknown guy called Adolf Hitler, who was just emerging on the scene. He walked through these landscapes that were really feudal in character, you know, with counts living in castles and peasants working in the fields. And he, so he saw the last of this old Europe that was kind of wiped out by, well first the second World War, then communism in Eastern Europe and capitalism, in Western Europe and then everywhere.So it's just had so many very traumatic changes and I just wanted to know if there was any of what he saw left, if there was any of that slightly fairytale magic that he glimpsed. So I had to walk because it, it just wouldn't have worked doing it by any other form of transport. And I mean, initially, even though I'd made up my mind, I was going to go by foot and I knew I wasn't in a hurry. It was amazing how frustrating walking was in the first couple of weeks. It felt almost like the whole culture is, you know, geared around getting away, got to go as quickly as possible.In Holland actually I wasn't walking in remote mountains, I was walkingthrough southern industrial states and cities in which a walker feels, you feel like an outcast in places you shouldn't really be. So, it took a couple of weeks for my mind to really adjust and actually understand that slowness was the whole purpose. And then it became the pleasure.And by halfway through Germany, I hadn't gone on any other form of transport for maybe six weeks, and I stayed with someone who, he said, "I'm going to a New Year's Eve party in the next town." It was New Year's Eve. The next town was on my route. He said, "you know, I'm driving so I might as well take you there."So I said, "great," cuz it'd been a bit weird to kind of go to this town and then come back again. It was on my way. So, I got in a car and the journey took maybe half an hour and I completely panicked, moving at that speed, I was shocked by how much of the world was taken away from me, actually, because by then I'd learned to love spotting these places, you know, taking routes along, along rivers and through bits of woodland.I was able to see them coming and all of these things were flashing past me. We crossed the Rhine, which was this great river that I'd been following for weeks. And it was like a stream, you know, it was a puddle. It was kind of gone under the bridge in two seconds. Wow. And it really felt like I had this, this kind of guilt, to be honest.It was this feeling of what was in that day that I lost, you know, what didn't I see? Who didn't I meet? I've just been sitting in the passenger seat of a car, and I have no sense of direction. The thing about walking is you're completely located at all times. You walk into the center of a city and you've had to have walked through the suburbs.You've seen the outskirts, and it helps, you know, well that's north. Like, you know, I came from that direction. That's south. That's where I'm going. If you take a train or get in a car, unless you're really paying attention, you are kind of catapulted into the middle of this city without any concept of what direction you're going in next.And I didn't realize how disorienting that is because we're so used to it. We do it all the time. And this was only a kind of shadow of what was to come at the very end of my journey, cuz I got to Istanbul after seven and a half months. I was in a very weird place that I've only kind of realized since all that time walking.And I stayed a couple of weeks in Turkey and then I flew home again, partly cuz I had a very patient and tolerant and forgiving girlfriend who I couldn't kind of stretch it out any, any longer. And initially I think I'd been planning to come back on like hitchhiking or buses and trains. But in the end I was like, "you know, whatever, I'll just spend a couple days more in Turkey, then I'll get on a plane."And I think it was something like three hours flying from Istanbul and three hours crossing a continent that you spent seven and a half months walking. And I was looking down and seeing the Carpathian mountains and the Alps and these kind of shapes of these rivers, some of which I recognized as places I'd walked through.And again, this sense of what am I missing, that would've been an extraordinary journey going through that landscape. Coming back. You mentioned pilgrimage earlier, and someone told me once, who was doing lots of work around pilgrimage that, you know, in the old days when people had to walk or take a horse, if you were rich, say you started in England, your destination was Constantinople or Jerusalem or Rome, that Jerusalem or Rome wasn't the end of your journey.That was the exact halfway point, because when you got there, you had to walk back again. And on the way out, you'd go with your questions and your openness about whatever this journey meant to you. And then on the way back, you would be slowly at the pace of walking, trying to incorporate what you'd learnt and what you'd experienced into your everyday life of your village, your family, your community, you know, your land.So by the time you got back, you'd had all of that time to process what happened. So I think with that walk, you know, I, I did half the pilgrimage thinking I'd done all of it, and then was plunged back into, actually went straight back to the life I'd been living before in, in London as if nothing had ever happened.And I think for the year after that walk, my soul hadn't caught up with my body by any means. Mm-hmm. I was kind of living this strange sort of half life that felt very familiar because I recognized everything, but I felt like a very different person, to be honest and it took a long time to actually process that.But I think if I'd, even if I'd come back by, you know, public transport of some sort it would've helped just soften the blow. [00:25:04] Chris Christou: What a context to put it in, softening the blow. Hmm. It reminds me of the etymology of travel as far as I've read is that it used to mean an arduous journey.And that the arduous was the key descriptor in that movement. It reminds me of, again, so many of my travels in my twenties that were just flash flashes of movement on flights and buses. And that I got back to Canada. And the first thing was, okay, well I'm outta money, so I need to get back to work and I need to make as much money as possible.And there just wasn't enough time. And there wasn't perhaps time, period, in order to integrate what rolled out in front of me over those trips. And I'm reminded of a story that David Abram tells in his book Becoming Animal about jet lag. And perhaps a hypothesis that he has around jet lag and that we kind of flippantly use the excuse or context of time zones to explain this relative sense of being in two places at once.To what extent he discussed this, I don't remember very well, but just this understanding of when we had moved over vast distances on foot in the past, that we would've inevitably been open and apt to the emerging geographies languages, foods even cultures as we arrive in new places, and that those things would've rolled out very slowly in front of us, perhaps in the context of language heavily.But in terms of geography, I imagine very slowly, and that there would've been a kind of manner of integration, perhaps, for lack of a better word in which our bodies, our sensing bodies, would've had the ability to confront and contend with those things little by little as we moved. And it also reminds me of this book Rebecca Solnit's R iver of Shadows, where she talks about Edward Muybridge and the invention of the steam engine and the train and train travel.And how similarly to when people first got a glimpse of the big screen cinema that there was a lot of bodily issues. People sometimes would get very nauseous or pass out or have to leave the theater because their bodies weren't used to what was in front of them.And in, on the train, there were similar instances where for the first time at least, you know, as we can imagine historically people could not see the foreground looking out the train window. They could only see the background because the foreground was just flashing by so quickly.Wow, that's interesting. Interesting. And that we've become so used to this. And it's a really beautiful metaphor to, to wonder about what has it done to a people that can no longer see what's right there in front of them in terms of not just the politics, in their place, but the, their home itself, their neighbors, the geography, et cetera.And so I'm yet to read that book in mention, but I'm really looking forward to it because it's given me a lot of inspiration to consider a kind of pilgrimage to the places where my old ones are from there in, in southeastern Europe and also in Southwestern England.[00:28:44] Nick Hunt: Hmm.Yeah. That is a, so I'm still thinking about that metaphor of the train. Yeah. You don't think of that People wouldn't have had that experience of seeing the foreground disappear. And just looking at the distance, that's deeply strange and inhuman experience, isn't it? Hmm.[00:29:07] Chris Christou: Certainly. And, you know, speaking of these, these long pilgrimages and travels, my grandparents made their way from, as I mentioned, southwestern England later Eastern Africa and, and southeastern Europe to Canada in the fifties and sixties. And the peasant side of my family from what today is northern Greece, Southern Macedonia, brought a lot of their old time hospitality with them.And it's something that has always been this beautiful clue and key to these investigations around travel and exile. And so, you know, In terms of this old time hospitality, in preparing for this interview, I was reminded of a story that Ivan Illich once spoke of, or at least once, wrote about of a Jesuit monk living in China who took up a pilgrimage from Peking to Rome just before World War II, perhaps not unlike Patrick Leigh Fermor. Mm-hmm. And Illich recalled the story in his book, Rivers North of the Future as follows. He wrote, quote, "at first it was quite easy, he said (the Jesuit said,) in China, he only had to identify himself as a pilgrim, someone whose walk was oriented to a sacred place and he was given food, a handout, and a place to sleep.This changed a little bit when he entered the territory of Orthodox Christianity. There, they told him to go to the parish house where a place was free or to the priest's house. Then he got to Poland, the first Catholic country, and he found that the Polish Catholics generously gave him money to put himself up in a cheap hotel.And so the Jesuit was recalling the types of local hospitality he received along his path, which we could say diminished the further he went. Now, I'd love it if you could speak perhaps about the kinds of hospitality or, or perhaps the lack there of you experienced on your pilgrimage from the northwest of Europe to the southeast of Europe.And what, if anything, surprised you? [00:31:26] Nick Hunt: Well, that was one of my main interests really, was to see if the extraordinary hospitality that my predecessor had experienced in the 1930s where he'd been accommodated everywhere from, peasants' barns to the castles of Hungarian aristocrats and everything in between. I wanted to see if that generosity still existed. And talking about different ways of offering hospitality when he did his walk, one of the fairly reliable backstops he had was going to a police officer and saying "I'm a student. I'm a traveling student." That was the kind of equivalent to the pilgrim ticket in his day in a lot of parts of Europe. "I'm a student and I'm going from one place to the next," and he would be given a bed in the local police station. You know, they'd open up a cell, sleep there for the night, and then he'd leave in the morning. And I think it sometimes traditionally included like a mug of beer and some bread or soup or something, but even by his time in the thirties, it was a fairly well established thing to ask, I dunno how many people were doing it, but he certainly met in Germany, a student who was on the road going to university and the way he was going was walking for days or weeks.That wasn't there when I did my work. I don't think I ever asked a policeman, but in a couple of German towns, I went to the town hall. You know, the sort of local authority in Germany. They have a lot of authority and power in the community. And I asked a sort of bemused receptionist if I could claim this kind of ancient tradition of hospitality and spend the night in a police station, and they had no idea what I was talking about.Wow. And I think someone in a kind of large village said, "well, that's a nice idea, but I can't do that because we've got a tourist industry and all the guest house owners, you know, they wouldn't be happy if we started offering accommodation for free. It would put them out of business." Wow. And I didn't pay for accommodation much, but I did end up shelling out, you know, 30, 40 euros and sleeping in a, B&B.But having said that, the hospitality has taken on different forms. I started this journey in winter, which was the, when Patrick Leigh Fermor started, in December. So, I kind of wanted to start on the same date to have a similar experience, but it did mean walking through the coldest part of Europe, you know, Germany and Austria in deep snow and arriving in Bulgaria and Turkey when it was mid-summer.So I went from very cold to very hot. And partly for this reason, I was nervous about the beginning, not knowing what this experience was gonna be like. So, I used the couch surfing website, which I think Airbnb these days has probably kind of undercut a lot of it, but it was a free, very informal thing where people would provide a bed or a mattress or a place on the floor, a sofa for people passing through.And I was in the south of Germany before I ran out of couch surfing stops. But I also supplemented that with sleeping out. I slept in some ruined castles on the way. Hmm. I slept in these wooden hunting towers that no hunters were in. It wasn't the season. But they were freezing, but they were dry, you know, and they gave shelter.But I found that the language of hospitality shifted the further I went. In Holland, Germany, and Austria, people were perfectly, perfectly hospitable and perfectly nice and would put me up. But they'd say, when do you have to leave? You know, which is a perfectly reasonable question and normally it was first saying the next morning.And I noticed when I got to Eastern Europe, the question had shifted from when do you want to leave to how long can you stay? And that's when there was always in Hungary and then in Romania in particular and Bulgaria, people were kind of finding excuses to keep me longer. There would be, you know, it's my granddad's birthday, we're gonna bake him a cake and have a party, or we're going on a picnic, or we're going to the mountains, or we're going to our grandmother's house in the countryside. You should see that.And so my stays did get longer, the further southeast I got, partly cuz it was summer and everybody's in a good mood and they're doing things outdoors and they're traveling a bit more. But yeah, I mean the hospitality did shift and I got passed along as Patrick Leigh Fermor had done. So someone would say, you're going this way.They look at my map, you're going through this town. I've got a cousin, or I know a school teacher. Maybe you can sleep in the school and give a talk to the students the next day. So, all of these things happened and I kind of got accommodated in a greater variety of places, a nunnery where I was fed until I'd hardly move, by these nuns, just plain, homemade food and rakia and wine. And I stayed at a short stay in a psychiatric hospital in France, Sylvania. Talking of the changes that have happened to Europe, when Patrick Leigh Fermor stayed there it was a country house owned by a Hungarian count. His assets had since been liquidated, you know, his family dispossessed in this huge building given to the Romanian State to use as a hospital, and it was still being run that way.But the family had kind of made contact, again, having kept their heads down under communism, but realized they had no use for a huge mansion with extensive grounds. There was no way they could fill it or maintain it. And so it was continued to be used as a hospital, but they had a room where they were able to stay when they passed through.So I spent a few nights there. So everything slowed down was my experience, the further southeast I got. And going back actually to one of your first questions about, why walk? And what do you notice from walking? One of the things you really notice is the incremental changes by which, culture changes as well as landscape.You see the crossovers. You see that people in this part of Holland are a bit like this people in this part of Germany over the border. You know, borders kind of matter less because you see one culture merging into another. Languages and accents changing. And sometimes those changes are quite abrupt, but often they're all quite organic and the food changes, the beer changes, the wine changes, the local cheese or delicacies change.And so that was one of the great pleasures of it was just kind of understanding these many different cultures in Europe as part of a continuum rather than these kind of separate entities that just happen to be next door to each other. [00:38:50] Chris Christou: Right. That's so often constructed in the western imagination through borders, through state borders.[00:38:58] Nick Hunt: Just talking of borders, they've only become harder, well for everyone in the places I walk through. And I do wonder what it would be like making this journey today after Brexit. I wouldn't be able to do it just quite simply. It's no longer possible for a British person to spend more than three months in the EU, as a visitor, as a tourist.So I think I could have walked to possibly Salzburg or possibly Vienna, and then had to come back and wait three months before continuing the journey. So I was lucky, you know, I was lucky to do it in the time I did. Mm-hmm. [00:39:38] Chris Christou: Mm-hmm. I'm very much reminded through these stories and your reflections of this essay that Ivan Illich wrote towards the end of his life called "Hospitality and Pain."And you know, I highly, highly recommend it for anyone who's curious about how hospitality has changed, has been commodified and co-opted over the centuries, over the millennia. You know, he talks very briefly, but very in depth about how the church essentially took over that role for local people, that in the Abrahamic worldview that there was generally a rule that you could and should be offering three days and nights of sanctuary to the stranger for anyone who'd come passing by and in part because in the Christian world in another religious worldviews that the stranger could very well be a God in disguise, the divine coming to your doorstep. We're talking of course, about the fourth and fifth centuries.About how the church ended up saying, no, no, no, don't worry, don't worry. We got this. You, you guys, the people in the village, you don't have to do this anymore. They can come to the church and we'll give them hospitality. And of course, you know, there's the hidden cost, which is the, the attempt at conversion, I'm sure.Yeah. But that later on the church instituted hospitals, that word that comes directly from hospitality as these places where people could stay, hospitals and later hostels and hotels and in Spanish, hospedaje and that by Patrick Lee firm's time we're talking about police stations.Right. and then, you know, in your time to some degree asylums. It also reminded me of that kind of rule, for lack of a better word of the willingness or duty of people to offer three days and nights to the stranger.And that when the stranger came upon the doorstep of a local person, that the local person could not ask them what they were doing there until they had eaten and often until they had slept a full night. But it's interesting, I mean, I, I don't know how far deep we can go with this, but the rule of this notion, as you were kind of saying, how the relative degree of hospitality shifted from [00:42:01] Nick Hunt: when do you have to leave to how long how long can you stay? [00:42:05] Chris Christou: Right. Right. That Within that kind of three day structure or rule that there was also this, this notion that it wasn't just in instituted or implemented or suggested as a way of putting limits on allowing a sense of agency or autonomy for the people who are hosting, but also limiting their hospitality.Kind of putting this, this notion on the table that you might want to offer a hundred days of hospitality, but you're not allowed. Right. And what and where that would come from and why that there would be this necessity within the culture or cultures to actually limit someone's want to serve the stranger.[00:42:54] Nick Hunt: Yeah, that's very interesting. Yeah. Mm-hmm. Yeah. I wonder where that came from. I mean, three is always a bit of a magic number, isn't it? Mm-hmm. But yeah, it sounds like that maybe comes from an impulse from both sides somehow. [00:43:09] Chris Christou: Mm-hmm. Nick, I'd like to come back to this question of learning and learning with the other of, of interculturality and tourism. And I'd like to return to your essay, Bulls and Scars, momentarily with this excerpt. And it absolutely deserves the title of being one of the best travel writing pieces of the 21st century. And so in that essay you write, "if we stay within our horizons surrounded by people who are the same as us, it precludes all hope. We shut off any possibility of having our automatic beliefs, whether good or bad, right or wrong, smashed so their rubble can make new shapes. We will never be forced to understand that there are different ways to be human, different ways to be ourselves, and we desperately need that knowledge, even if we don't know it yet."Hmm. And now I don't disagree at all. I think we are desperately in need of deeper understandings of what it means to be human and what it means to be human together. The argument will continue to arise, however, at what cost? How might we measure the extent of our presence in foreign places and among foreign people, assuming that such a thing is even possible.[00:44:32] Nick Hunt: Yeah, that's a question that's at the heart of that essay, which I don't think we've said is set in the South Omo Valley in Ethiopia. And part of it is about this phenomenon of tribal safaris, you know, which is as gross as it sounds, and it's rich western people driving in fleets of four by fours to indigenous tribal villages and, you know, taking pictures and watching a dance and then going to the next village.And the examples of this that I saw when I was there, I said, when I said in the essay, you couldn't invent a better parody of tourists. It was almost unbelievable. It was all of the obnoxious stereotypes about the very worst kind of tourists behaving in the very worst possible way, seemingly just no self reflection whatsoever, which was disheartening.And that's an extreme example and it's easy to parody because it was so extreme. But I guess what maybe you're asking more is what about the other people? What about those of us who do famously think of ourselves as as travelers rather than tourists? There's always that distinction I certainly made when I was doing it in my twenties.So I'm not a tourist, I'm a traveler. It's like a rich westerner saying that they're an "expat" rather than an immigrant when they go and live in a foreign country that's normally cheaper than where they came from. Yeah, that's a question again, like the great secret, I don't think I answer in that essay.What I did discover was that, it was much more nuanced than I thought it was originally. Certainly on a surface, looking at the scenes that I saw, what I saw as people who were completely out of their depth, out of their world, out of their landscape, looking like idiots and being mocked fairly openly by these tribal people who they were, in my view, exploiting. They didn't look like they were better off in a lot of ways, even though they had the, thousand dollars cameras and all the expensive clothes and the vehicles and the money and obviously had a certain amount of power cuz they were the ones shelling out money and kind of getting what they wanted.But it wasn't as clear cut as I thought. And I know that's only a kind of anecdote. It's not anything like a study of how people going to remote communities, the damage they do and the impact they have. I've got another another example maybe, or something that I've been working on more recently, which comes from a journey that I haven't not written anything about it yet.But in March of this year, I was in Columbia and Northern Columbia. The first time for a long time that I've, gone so far. All of my work has been sort of around Europe, been taking trains. I mean, I got on a plane and left my soul behind in lots of ways, got to Columbia and there were various reasons for my going, but one of the interests I had was I had a contact who'd worked with the Kogi people who live in the Sierra Nevada des Santa Marta Mountains on the Caribbean coast.An extraordinary place, an extraordinary people who have really been isolated at their own instigation, since the Spanish came, and survived the conquest with a culture and religion and economy, really more or less intact, just by quietly retreating up the mountain and not really making a lot of fuss for hundreds of years, so effectively that until the 1960s, outsiders didn't really know they were there. And since then there has been contact made from what I learned really by the Kogi rather than the other way around. Or they realized that they couldn't remain up there isolated forever.Maybe now because people were starting to encroach upon the land and settle and cut down forests. And there was obviously decades of warfare and conflict and drug trafficking and a very dangerous world they saw outside the mountains. And this journey was very paradoxical and strange and difficult because they do not want people to visit them.You know, they're very clear about that. They made a couple of documentary films or collaborated in a couple of documentary films in the late nineties and sort of early two thousands where they sent this message to the world about telling the younger brothers as they call us, where they're going wrong, where we are going wrong, all the damage we're doing.And then after that film, it was really, that's it. "We don't wanna communicate with you anymore. We've said what we have to say, leave us alone." You know, "we're fine. We'll get on with it." But they, the contact I had I arranged to meet a sort of spokesman for this community, for this tribe in Santa Marta.Kind of like an, a sort of indigenous embassy in a way. And he was a real intermediary between these two worlds. He was dressed in traditional clothes, lived in the mountains but came down to work in this city and was as conversant with that tribal and spiritual life as he was with a smartphone and a laptop.So he was really this kind of very interesting bridge character who was maintaining a balance, which really must have been very difficult between these two entirely different worldviews and systems. And in a series of conversations with him and with his brother, who also acts as a spokesman, I was able to talk to them about the culture and about the life that was up there, or the knowledge they wanted to share with me.And when it came time for me to ask without really thinking that it would work, could I have permission to go into the Sierra any further because I know that, you know, academics and anthropologists have been welcomed there in the past. And it was, it was actually great. It was a wonderful relief to be told politely, but firmly, no.Hmm. No. Mm. You know, it's been nice meeting you. If you wanted to go further into the mountains. You could write a, a detailed proposal, and I thought this was very interesting. They said you'd need to explain what knowledge you are seeking to gain, what you're going to do with that knowledge and who you will share that knowledge with.Like, what do you want to know? And then we would consider that, the elders, the priests, the mammos would consider that up in the mountains. And you might get an answer, but it might take weeks. It could take months because everything's very, very slow, you know? and you probably wouldn't be their priority.Right. And so I didn't get to the Sierra, and I'm writing a piece now about not getting to the place where you kind of dream of going, because, to be completely honest, and I know how, how kind of naive and possibly colonial, I sound by saying this, but I think it's important to recognize part of that idea of finding the great secret.Of course, I wanted to go to this place where a few Westerners had been and meet people who are presented or present themselves as having deep, ecological, ancestral spiritual knowledge, that they know how to live in better harmony with the earth. You know, whether that's true or not, that in itself is a simplified, probably naive view, but that's the kind of main story of these people.Why wouldn't I want to meet them? You know, just the thought that not 50 miles away from this bustling, polluted city, there's a mountain range. It's one of the most biodiverse places on the planet that has people who have kept knowledge against all odds, have kept knowledge for 500 years and have not been conquered and have not been wiped out, and have not given in.You know, obviously I wanted to go there, but it was wonderful to know that I couldn't because I'm not welcome. Mm. And so I'm in the middle of writing a piece that's a, it's a kind of non-travel piece. It's an anti travel piece or a piece examining, critically examining that, that on edge within myself to know what's around the next corner.To look over the horizon to get to the top of the mountain, you know, and, and, and explore and discover all of that stuff. But recognizing that, it is teasing out which parts of that are a genuine and healthy human curiosity. And a genuine love of experiencing new things and meeting new people and learning new things and what's more of a colonial, "I want to discover this place, record what I find and take knowledge out."And that was one thing that I found very interestingly. They spoke very explicitly about seeking knowledge as a form of extraction. For hundreds of years they've had westerners extracting the obvious stuff, the coal, the gold, the oil, the timber, all the material goods. While indigenous knowledge was discounted as completely useless.And now people are going there looking for this knowledge. And so for very understandable reasons, these people are highly suspicious of these people turning up, wanting to know things. What will you do with the knowledge? Why do you want this knowledge? And they spoke about knowledge being removed in the past, unscrupulously taken from its proper owners, which is a form of theft.So, yeah, talking about is appropriate to be talking about this on the end of tourism podcast. Cause yeah, it's very much a journey that wasn't a journey not hacking away through the jungle with the machete, not getting the top of the mountain, you know, not seeing the things that no one else has seen.Wow. And that being a good thing. [00:54:59] Chris Christou: Yeah. It brings me back to that question of why would either within a culture or from some kind of authoritative part of it, why would a people place limits to protect themselves in regards to those three days of allowing people to stay?Right. And not for longer. Yes. [00:55:20] Nick Hunt: Yeah, that's very true. Mm-hmm. Because people change, the people that come do change things. They change your world in ways big and small, good and bad. [00:55:31] Chris Christou: You know, I had a maybe not a similar experience, but I was actually in the Sierra Nevadas maybe 12 years ago now, and doing a backpacking trip with an ex-girlfriend there.And the Columbian government had opened a certain part of the Sierra Nevadas for ecotourism just a few years earlier. And I'm sure it's still very much open and available in those terms. And it was more or less a a six day hike. And because this is an area as well where there were previous civilizations living there, so ruins as well.And so that that trip is a guided trek. So you would go with a local guide who is not just certified as a tour guide, but also a part of the government program. And you would hike three days and hike back three days. And there was one lunch where there was a Kogi man and his son also dressed in traditional clothing. And for our listeners, from what I understand anyways, there are certain degrees of inclusion in Kogi society. So the higher up the mountain you go, the more exclusive it is in terms of foreigners are not allowed in, in certain places.And then the lower down the mountain and you go, there are some places where there are Kogi settlements, but they are now intermingling with for example, these tourists groups. And so that lunch was an opportunity for this Kogi man to explain a little bit about his culture, the history there and of course the geography.And as we were arriving to that little lunch outpost his son was there maybe 10, 15 feet away, a few meters away. And we kind of locked eyes and I had these, very western plastic sunglasses on my head. And the Kogi boy, again, dressed in traditional clothing, he couldn't speak any English and couldn't speak any Spanish from what I could tell.And so his manner of communicating was with his hands. And he subtly but somewhat relentlessly was pointing at my sunglasses. And I didn't know what to do, of course. And he wanted my sunglasses. And there's this, this moment, and in that moment so much can come to pass.But of course afterwards there was so much reflection to be taken in regards to, if I gave him my sunglasses, what would be the consequence of that, that simple action rolling out over the course of time in that place. And does it even matter that I didn't give him my sunglasses, that I just showed up there and had this shiny object that, that perhaps also had its consequence rolling out over the course of this young man's life because, I was one of 10 or 12 people that day in that moment to pass by.But there were countless other groups. I mean, the outposts that we slept in held like a hundred people at a time. Oh, wow. And so we would, we would pass people who were coming down from the mountain and that same trek or trip and you know, so there was probably, I would say close to a hundred people per day passing there.Right. And what that consequence would look like rolling out over the course of, of his life. [00:59:11] Nick Hunt: Yeah. You could almost follow the story of a pair of plastic sunglasses as they drop into a community and have sort of unknown consequences or, or not. But you don't know, do you? Yeah. Yeah. I'm, it was fascinating knowing that you've been to the same, that same area as well. Appreciated that. What's, what's your, what's your last question? Hmm. [00:59:34] Chris Christou: Well, it has to do with with the end of tourism, surprisingly.And so one last time, coming back to your essay, Bulls and Scars, you write, " a friend of mine refuses to travel to countries poor than his own. Not because he is scared of robbery or disease, but because the inequality implicit in every human exchange induces a squirming, awkwardness and corrosive sense of guilt.For him, the power disparity overshadows everything. Every conversation, every handshake, every smile and gesture. He would rather not travel than be in that situation." And you say, "I have always argued against this view because the see all human interactions as a function of economics means accepting capitalism in its totality, denying that people are driven by forces other than power and greed, excluding the possibility of there being anything else.The grotesque display of these photographic trophy hunters makes me think of him now." Now I've received a good amount of writing and messages from people speaking of their consternation and guilt in terms of "do I travel, do I not travel? What are the consequences?" Et cetera. In one of the first episodes of the podcast with Stephen Jenkinson, he declared that we have to find a way of being in the world that isn't guilt delivered or escapist, which I think bears an affinity to what you've written.Hmm. Finally, you wrote that your friend's perspective excludes "the possibility of there being anything else." Now I relentlessly return on the pod to the understanding that we live in a time in which our imaginations, our capacity to dream the world anew, is constantly under attack, if not ignored altogether.My question, this last question for you, Nick, is what does the possibility of anything else look like for you?[01:01:44] Nick Hunt: I think in a way I come back to that idea of being told we can't give you free accommodation here because, what about the tourist industry? And I think that it's become, you know, everything has become monetized and I get the, you know, the fact that that money does rule the world in lots of ways.And I'd be a huge hypocrite if I'd said that money wasn't deeply important to me. As much as I like to think it, much as I want to wish it away, it's obviously something that dictates a very large amount of what I do with my life, what I do with my time. But that everything else, well, it's some, it's friendship and hospitality and openness I think.It's learning and it's genuine exchange, not exchange, not of money and goods and services, but an actual human interaction for the pleasure and the curiosity of it. Those sound like very simple answers and I guess they are, but that is what I feel gets excluded when everything is just seen as a byproduct of economics.And that friend who, you know, I talked about then, I understand. I've had the experience as I'm sure you have of the kind of meeting someone often in a culture or community that is a lot poorer, who is kind, friendly, hospitable, helpful, and this nagging feeling of like, When does the money question come?Mm-hmm. And sometimes it doesn't, but often it does. And sometimes it's fine that it does. But it's difficult to kind of place yourself in this, I think, because it does instantly bring up all this kind of very useless western guilt that, you know, Steven Jenkinson talked about. It's not good to go through the world feeling guilty and suspicious of people, you know. 'When am I gonna be asked for money?' Is a terrible way of interacting with anyone to have that at the back of your, your mind.And I've been in situations where I've said can I give you some money? And people have been quite offended or thought it was ridiculous or laughed at me. So, it's very hard to get right. But like I say, it's a bad way of being in the world, thinking that the worst of people in that they're always, there's always some economic motive for exchange.And it does seem to be a kind of victory of capitalism in that we do think that all the time, you know, but what does this cost? What's the price? What's the price of this friendliness that I'm receiving? The interesting thing about it, I think, it is quite corrosive on both sites because things are neither offered nor received freely.If there's always this question of what's this worth economically. But I like that framing. What was it that Steven Jenkinson said? It was guilt on one side and what was the other side of the pole? [01:05:07] Chris Christou: Yeah. Neither guilt delivered or escapist. [01:05:11] Nick Hunt: Yeah. That's really interesting. Guilt and escapism. Because that is the other side, isn't it?Is that often traveling is this escape? And I think we can both relate to it. We both experience that as a very simple, it can be a very simple form of therapy or it seems simple that you just keep going and keep traveling and you run away from things. And also that isn't a helpful way of being in the world either, although it feels great, at the time for parts of your life when you do that.But what is the space between guilt and escapism? I think it really, the main thing for me, and again, this is a kind of, it sounds like a, just a terrible cliche, but I guess there's a often things do is I do think if you go and if you travel. And also if you stay at home with as open a mind as you can it does seem to kind of shape the way the world works.It shapes the way people interact with you, the way you interact with people. And just always keeping in mind the possibility that that things encounters, exchanges, will turn out for the best rather than the worst. Mm-hmm. You develop a slight sixth sense I think when traveling where you often have to make very quick decisions about people.You know, do I trust this person? Do I not trust this person? And you're not aware you're doing it, but obviously you can get it wrong. But not allowing that to always become this kind of suspicion of "what does this person want from me?" Hmm. I feel like I've just delivered a lot of sort of platitudes and cliches at the end of this talk.Just be nice, be, be open. Try to be respectful. Do no harm, also don't be wracked with guilt every exchange, because who wants to meet you if you are walking around, ringing your hands and kind of punching yourself in the face. Another important part of being a traveler is being a good traveler.Being somebody who people want coming to their community, village, town, city and benefit from that exchange as well. It's not just about you bringing something back. There's the art of being a good guest, which Patrick Leigh Fermor, to come back to him, was a master at. He would speak three or four different languages, know classical Greek poetry, be able to talk about any subject.Dance on the table, you know, drink all night. He was that kind of guest. He was the guest that people wanted to have around and have fun with mostly, or that's the way he presented himself, certainly. In the same way, you can be a good, same way, you can be a good host, you can be a good guest, and you can be a good traveler in terms of what you, what you bring, what you give.[01:08:20] Chris Christou: Mm-hmm. Yeah. I think what it comes down to is that relationship and that hospitality that has for, at least for people in Europe and, and the UK and and Western people, descendants, culturally, is that when we look at, for example, what Illich kind of whispered towards, how these traditions have been robbed of us.And when you talk about other cliches and platitudes and this and that, that, we feel the need to not let them fall by the wayside, in part because we're so impoverished by the lack of them in our times. And so, I think, that's where we might be able to find something of an answer, is in that relationship of hospitality that, still exists in the world, thankfully in little corners.And, and those corners can also be found in the places that we live in.[01:09:21] Nick Hunt: I think it exists that desire for hospitality because it's a very deep human need. When I was a kid, I, I was always, for some reason I would hate receiving presents.There was something about the weight of expectation and I would always find it very difficult to receive presents and would rather not be given a lot of stuff to do with various complex family dynamics. But it really helped when someone said, you know, when someone gives you a present, it's not just for you, it's also for them. You know, they're doing it cuz they want to and to have a present refused is not a nice thing to do.It, it, that doesn't feel good for the person doing it. Their need is kind of being thrown back at them. And I think it's like that with hospitality as well. We kind of often frame it as the person receiving the hospitality has all the good stuff and the host is just kind of giving, giving, giving, but actually the host is, is getting a lot back. And that's often why they do it. It's like those people wanting, people to stay for three days is not just an act of kindness and selflessness. It's also, it feeds them and benefits them and improves their life. I think that's a really important thing to remember with the concept of hospitality and hosting.[01:10:49] Chris Christou: May we all be able to be fed in that way. Thank you so much, Nick, on behalf of our listeners for joining us today and I feel like we've started to unpack so much and there's so much more to consider and to wrestle with. But perhaps there'll be another opportunity someday.[01:11:06] Nick Hunt: Yeah, I hope so. Thank you, Chris. It was great speaking to you. [01:11:12] Chris Christou: Likewise, Nick. Before we finish off, I'd just like to ask, you know, on behalf of our listeners as well how might people be able to read and, and purchase your writing and your books? How might they be able to find you and follow you online?[01:11:26] Nick Hunt: So if you just look up my, my name Nick Hunt. My book should, should come up. I have a website. Nick hunt scrutiny.com. I have a, a book, a novel actually out in July next month, 6th of July called "Red Smoking Mirror."So that's the thing that I will be kind of focusing on for the next bit of time. You can also find me as Chris and I met each other through the Dark Mountain Project, which is a loose network of writers and artists and thinkers who are concerned with the times we're in and how to be human in times of crisis and collapse and change.So you can find me through any of those routes. Hmm. [01:12:17] Chris Christou: Beautiful. Well, I'll make sure that all those links are on the homework section on the end of tourism podcast when it launches. And this episode will be released after the release of your new, your book, your first novel. So, listeners will be able to find it then as well.[01:12:34] Nick Hunt: It will be in local shops. Independent bookshops are the best. [01:12:40] Chris Christou: Once again, thank you, Nick, for your time. [01:12:42] Nick Hunt: Thank you. Get full access to ⌘ Chris Christou ⌘ at chrischristou.substack.com/subscribe

“Post capitalist philanthropy is a paradox in terms. A paradox is the appropriate starting place for the complex, entangled, messy context we find ourselves in as a species.” This is how long-time activists, political strategists, and “accidental philanthropy advisors” Alnoor Ladha and Lynn Murphy start their forthcoming book on Post Capitalist Philanthropy. The authors take us on a journey from the history of wealth accumulation to the current logic of late-stage capitalism – and ultimately to the lived possibilities of other ways of knowing, sensing and being that can usher in life-centric models. This “ontological shift”, as they call it, into new possibilities is at the heart of their work. Creating new-ancient-emerging realities is not simply about how we redistribute wealth or “fight power”, but rather, how we perceive and embody our actions in relationship to a dynamic, animistic world and cosmos. Their book is a result of decades of deep personal inquiry and practice, as well as lifelong engagement with activists, philanthropists, philosophers, social scientists, cosmologists and wisdom keepers. Alnoor Ladha comes from a Sufi lineage and writes about the crossroads of politics and spirituality in troubled times. His work focuses on the intersection of political organizing, systems thinking, structural change and narrative work. He was the co-founder and Executive Director of The Rules, a global network of activists, organizers, designers, coders, researchers, writers and others focused on changing the rules that create inequality, poverty and climate change. TR started in 2012 as a time-bound project and an experiment in temporary organizational design, exploring new ways of how to work, play, and make trouble together. His work has been published in Al Jazeera, The Guardian, Truthout, Fast Company, Kosmos Journal, New Internationalist, and the Huffington Post among others. He is a board member of Culture Hack Labs, a co-operatively run advisory for social movements and progressive organizations. He holds an MSc in Philosophy and Public Policy from the London School of Economics. Lynn Murphy is a strategic advisor for foundations and NGOs working in the geopolitical South. She was a senior fellow and program officer at the William and Flora Hewlett Foundation where she focused on international education and global development. She resigned as a “conscientious objector” to neocolonial philanthropy. She holds an MA and PhD in international comparative education from Stanford University. She is also a certified Laban/Bartenieff movement analyst.  Lynn and Alnoor are co-directors of The Transition Resource Circle, a group focused on the broader transition from our current meta-crisis to adjacent possible futures. TRC seeks to work with resources and resource holders to alchemize and liberate capital to be in service to Life. They work through circle ways – “e.g. non-hierarchical, embodied cognition approaches, psycho-spiritual practices to move from a culture of entitlement to ways which honor the multiple entanglements of historical precedents, our respective lineages & karmic storylines, and what future beings (including ourselves) require for reconciliation and healing.” TRC focuses on philanthropy as it has the potential to play a critical role in rebalancing wealth, power and historical injustices. Join us in conversation with these heartful and soulful thinkers and doers.

Red flags about the lack of Greens flags. Emerald and Tom discuss the Greens' proposed National Energy Transition Authority (7:15) and what we can learn from failed transitions in America. Then Victorian Greens leader Samantha Ratnam joins us  (34:44) to chat about the upcoming state election and the murk that is Victorian politics. Finally, a call to action (1:09:10). Full video version of this episode available on https://www.youtube.com/c/SeriousDangerAU  New Patreon bonus episode with Tom Tanuki is out, pulling apart Sammy J's recent Greens “comedy” sketch and the state of comedy taking the piss out of lefties. Why does it suck so much? Was Sammy J specifically making fun of Emerald? Can Tom (Ballard) navigate this convo without insulting his comedy mates? Check it out on the Patreon, along with the exclusive full episodes with Wil Anderson and more. https://www.patreon.com/SeriousDangerAU  Follow Samantha Ratnam @SamanthaRatnam https://greens.org.au/vic/person/samantha-ratnam  Links - Greens announcement on a National Energy Transition Authority Bill: https://greensmps.org.au/articles/greens-move-energy-transition-authority-parliament  Sam Adler Bell - Life After Coal in the New Internationalist (2019): https://newint.org/features/2019/04/09/life-after-coal  Tarence Ray - “A Way Out” article on just transition (2018): https://popula.com/2018/11/18/a-way-out/  CALL TO ACTION  Donate or post about #DadVsAdani to support climate activist Ben Pennings' legal defence against Adani: https://chuffed.org/campaign/dadvsadani  Produced by Michael Griffin Follow us on Twitter, Instagram, TikTok and Patreon @SeriousDangerAU seriousdangerpod.comSupport the show: http://patreon.com/seriousdangerauSee omnystudio.com/listener for privacy information.

We discuss green energy and its relationship to colonialism in North Africa with Hamza Hamouchene. Courtesy of Voices of the Middle East & North Africa (VOMENA). --- Hamza Hamouchene is a London-based Algerian researcher-activist, commentator and a founding member of Algeria Solidarity Campaign (ASC), and Environmental Justice North Africa (EJNA). He previously worked for War on Want, Global Justice Now and Platform London on issues of extractivism, resources, land and food sovereignty as well as climate, environmental, and trade justice. He is the author/editor of two books: “The Struggle for Energy Democracy in the Maghreb” (2017) and "The Coming Revolution to North Africa: The Struggle for Climate Justice" (2015). He also contributed book chapters to “Voices of Liberation: Frantz Fanon” (2014) and “The Palgrave Encyclopaedia of Imperialism and Anti-Imperialism” (2016). His other writings have appeared in the Guardian, Middle East Eye, Counterpunch, New Internationalist, Jadaliyya, openDemocracy, ROAR magazine, Pambazuka, Nawaat, El Watan and the Huffington Post.

One of the most unfortunate developments in the post internet age is the loss of town and local newspapers. Our guest Andy Heintz is a veteran of that era. One of the many advantages of localized journalism is what I personally was trained to report as first order of business back when I was a journalist in the 80s and 90s: the "big five" of who, what, where, how and why. You start from basic facts about a school board, the water table, farm food production, the weather, elections and so on. After that you can interpret as much as you like, but there had to be a consensus concerning facts. Our guest Andy Heintz learned the art of this type of reporting in the American Midwest. And like other reporters, he is still very much with us, even if this or that newspaper is not - making me hopeful that this necessary function in society can be rejuvenated. Heintz is also a political activist and a drug counselor and I hope the fact that we got into all of these subjects will help the audience feel invigorated as to the function of basic journalism as well as whatever interpretations they will realize once in command of basic facts. Close regular audiences of our podcast should realize that I don't love politics as a field as much as I do some other things yet it remains an indispensable, even relentless fact itself of all of our daily lives. Andy's Bio Andy Heintz is a freelance writer who covers human rights, democracy, women's rights, environmental issues, labor rights and cultural issues. He is the author of Dissidents of the International Left. His work has been published in progressive media outlets in the United States, South America, England India, Pakistan, Syria, France and Australia. He his work has been featured in The Progressive, NACLA, Foreign Policy in Focus, New Politics, New Internationalist, CounterVortex, News International in Pakistan, Tikkun, The New Arab, Balkan Witness, Secularism is a Women's Issue and Democracy in Africa Links to Andy's beautiful works: New Internationalist articles and biography Foreign Policy in Focus articles NACLA Progressive column Tikkun Links to Andy's Social Media links Twitter --- Send in a voice message: https://anchor.fm/mitch-hampton/message Support this podcast: https://anchor.fm/mitch-hampton/support

GRAHAM HANCOCK'S books have sold more than five million copies worldwide and have been translated into 27 languages. His public lectures, radio and TV appearances, including two major TV series for Channel 4 in the UK and The Learning Channel in the US – Quest For The Lost Civilisation and Flooded Kingdoms of the Ice Age – have put his ideas before audiences of tens of millions. He has become recognised as an unconventional thinker who raises controversial questions about humanity's past.Born in Edinburgh, Scotland, Hancock's early years were spent in India, where his father worked as a surgeon. Later he went to school and university in the northern English city of Durham and graduated from Durham University in 1973 with First Class Honours in Sociology. He went on to pursue a career in quality journalism, writing for many of Britain's leading newspapers including The Times, The Sunday Times, The Independent, and The Guardian. He was co-editor of New Internationalist magazine from 1976-1979 and East Africa correspondent of The Economist from 1981-1983.In the early 1980's Hancock's writing began to move consistently in the direction of books. His first book (Journey Through Pakistan, with photographers Mohamed Amin and Duncan Willetts) was published in 1981. It was followed by Under Ethiopian Skies (1983), co-authored with Richard Pankhurst and photographed by Duncan Willets, Ethiopia: The Challenge of Hunger (1984), and AIDS: The Deadly Epidemic (1986) co-authored with Enver Carim. In 1987 Hancock began work on his widely-acclaimed critique of foreign aid, Lords of Poverty, which was published in 1989. African Ark (with photographers Angela Fisher and Carol Beckwith) was published in 1990.Hancock's breakthrough to bestseller status came in 1992 with the publication of The Sign and The Seal, his epic investigation into the mystique and whereabouts today of the lost Ark of the Covenant. ‘Hancock has invented a new genre,' commented The Guardian, ‘an intellectual whodunit by a do-it-yourself sleuth.' Fingerprints of the Gods, published in 1995 confirmed Hancock's growing reputation. Described as ‘one of the intellectual landmarks of the decade' by the Literary Review, this book has now sold more than three million copies and continues to be in demand all around the world. Subsequent works such as Keeper Of Genesis (The Message of the Sphinx in the US) with co-author Robert Bauval, and Heaven's Mirror, with photographer Santha Faiia, have also been Number 1 bestsellers, the latter accompanied by Hancock's three-part television series Quest For the Lost Civilisation.In 2002 Hancock published Underworld: Flooded Kingdoms of the Ice Age to great critical acclaim, and hosted the accompanying major TV series. This was the culmination of years of research and on-hand dives at ancient underwater ruins. Arguing that many of the clues to the origin of civilization lay underwater, on coastal regions once above water but flooded at the end of the last Ice age, Underworld offered tangible archaeological evidence that myths and legends of ancient floods were not to be dismissed out of hand.Graham's next venture Talisman: Sacred Cities, Secret Faith, co-authored by Robert Bauval, was published in 2004. This work, a decade in preparation, returns to the themes last dealt with in Keeper Of Genesis, seeking further evidence for the continuation of a secret astronomical cult into modern times. It is a roller-coaster intellectual journey through the back streets and rat runs of history to uncover the traces in architecture and monuments of a secret religion that has shaped the world.In 2005 Graham published Supernatural: Meetings with The Ancient Teachers of Mankind, an investigation of shamanism and the origins of religion. This controversial book suggests that experiences in altered states of consciousness have played a fundamental role in the evolution of human culture, and that other realities – indeed parallel worlds – surround us all the time but are not normally accessible to our senses.While researching Supernatural, Hancock travelled to the Amazon to drink visionary brew Ayahuasca – the Vine of Souls – used by shamans for more than 4000 years. It was his experiences with the vine lead to his his first work of fiction, Entangled. Written with the same page-turning appeal that has made his non-fiction so popular Entangled tells the story of a supernatural battle of good against evil fought out across the dimension of time on the human plane. It was followed by two other novels, War God: Nights of the Witch and War God: Return of the Plumed Serpent — the first two volumes of his three volume supernatural adventure series on the Spanish conquest of Mexico. Returning to non-fiction Hancock has now completed Magicians of the Gods, the sequel to Fingerprints of the Gods. Published on 10 September 2015 in the UK and on 10 November 2015 in the US, Magicians is not an update of Fingerprints, but a completely new book presenting compelling new evidence for a lost civilisation and for the global cataclysm that swept it from the earth.

Steve Topple is a journalist at the Canary who specialises in issues surrounding disability, health, housing, class, economics and government. ‘Mr Topple' is also now making waves as an innovative music journalist, breaking the mould in terms of his approach to the industry. He regularly writes for one of the world's leading music sites, Reggaeville, and is also in partnership with the blossoming Pauzeradio in the UK – offering competitive and professional publicist services. His music reviews have a reputation for being technically in-depth and unique in music journalism. He has frequently contributed to the Independent (having covered Prime Minister's Questions on a weekly basis for them), New Internationalist, the CommonSpace, Morning Star, openDemocracy, Red Pepper, Occupy and INSURGEIntel. He can be seen/heard as a regular commentator on RTUK, Al Jazeera and talkRadio, and has appeared on the BBC political comedy show The Mash Report. HELP ME CROWDFUND MY GAMESTOP BOOK. Go to https://wen-moon.com to join the crowdfunding campaign and pre-order To The Moon: The GameStop Saga! If you haven't already and you enjoyed this episode, please subscribe to this podcast and our mailing list, and don't forget, my book, Brexit: The Establishment Civil War, is now out, you'll find the links in the description below. PodMov - https://subscribe.podcastmovement.com/chatter  - https://podcastmovement.com/todays-issue/   Behind The Bits - https://www.thebtbpc.com   Unidragon - https://unidragon.com   Watch Us On Odysee.com - https://odysee.com/$/invite/@TheJist:4  Sign up and watch videos to earn crypto-currency!  Buy Brexit: The Establishment Civil War - https://amzn.to/39XXVjq  Mailing List - https://www.getrevue.co/profile/thejist  Twitter - https://twitter.com/Give_Me_TheJist  Website - https://thejist.co.uk/   Music from Just Jim – https://soundcloud.com/justjim    Resources https://twitter.com/mrtopple  https://mrtopple.com 

I am excited to be speaking to Paul Kingsnorth in this episode. Paul and I talk about the challenges that society faces and how we got here this journey encompasses education, capitalism and we discuss how the old stories warn us of such times. Paul is deeply insightful as always and it is good to speak to someone who wears his heart on his sleeve. https://www.paulkingsnorth.net Paul Kingsnorth is an English writer who lives in the west of Ireland. He is a former deputy-editor of The Ecologist and a co-founder of the Dark Mountain Project. Kingsnorth's nonfiction writing tends to address macro themes like environmentalism, globalisation, and the challenges posed to humanity by civilisation-level trends. His fiction tends to be mythological and multi-layered. After travelling through Mexico, West Papua, Genoa in Italy, and Brazil, Kingsnorth wrote his first book in 2003, One No, Many Yeses. The book explored how globalisation played a role in destroying historic cultures around the world Kingsnorth's second book, Real England, was published by Portobello Books in 2008. In this book, he reflected on how those same forces of globalisation affected England, his own country, in the homogenization of culture. This was Kingsnorth's first successful book, resulting in reviews by all major newspapers and citation in speeches by both David Cameron and the archbishop of Canterbury. He has contributed to The Guardian, The Independent, The Daily Telegraph, Daily Express, Le Monde, New Statesman, London Review of Books, Granta, The Ecologist, New Internationalist, The Big Issue, Adbusters, BBC Radio 4, BBC Radio 2, BBC Four, ITV, and Resonance FM. His first novel, The Wake was longlisted for the Man Booker Prize and the Folio Prize, shortlisted for the Goldsmiths Prize, and won the Gordon Burn Prize.Film rights to the novel were sold to a consortium led by the actor Mark Rylance and the former president of HBO Films Colin Callender. Kingsnorth's second novel, Beast, was published in 2016 by Faber and Faber and was shortlisted for the Encore Award for the Best Second Novel in 2017. His third novel, completing a loose thematic trilogy beginning with The Wake, will also be published by Faber. Announcing the deal, Faber's editorial director, Lee Brackstone, said: "We are welcoming to Faber a writer who belongs in the tradition of past greats like William Golding, Robert Graves, David Peace and Ted Hughes. His sensibility sits comfortably with theirs and his literary achievement could well go on to be their equal. He is that good". To support the podcast and get access to features about guitar playing and song writing visit https://www.patreon.com/vichyland and also news for all the creative music that we do at Bluescamp UK and France visit www.bluescampuk.co.uk   For details of the Ikaro music charity visit www.ikaromusic.com   Big thanks to Josh Ferrara for the music

Professor Brad Evans is a political philosopher, critical theorist and writer, whose work specialises on the problem of violence. He is the author of some fifteen books and edited volumes, along with over one hundred academic and media articles. Throughout 2015-17, Brad was invited to lead a dedicated series for The New York Times (The Stone) on violence. He is currently the lead editor for dedicated section on violence and the arts/critical theory with The Los Angeles Review of Books.  In 2018, Brad's "Portraits of Violence" book won a prestigious Independent Publishers Award. His books and articls have been translated into many languages including, Spanish, Italian, Portuguese, Dutch, German, Turkish, Finnish, Japanese, Indonesian and Korean.   Brad regularly makes television and radio appearances. He was the inaugural guest on the comedian Russell Brand's podcast show Under the Skin, which debuted at No.1 on the iTunes charts in United Kingdom and Australia & No. 3 in USA and Canada. It held its No.1 download positions in both respective countries for over a week. Along with providing academic advice, he continues to feature as a guest on a number of episodes for the programme.  Brad is also a regular guest on Russell Brand's "True News" series The Trews, where they analyse worldly events.  ​Brad is founder/director of the Histories of Violence project. In this capacity, he has recently directed a global research initiative on the theme of "Disposable Life" to interrogate the meaning of mass violence in the 21st Century. Previous to this, his co-directed movie "Ten Years of Terror" (with Simon Critchley) received international acclaim, screening in the Solomon K. Guggenheim museum, New York during September 2011. ​Brad works closely with a number of reputable global organisations to address the problem of violence in publicly engaging ways. Recently he co-directed a forum in collaboration with the International Committee of the Red Cross in Geneva titled "Old Pain, New Demons", on the occasion of the International Day in Support of Victims of Torture (2016). Brad also acts as a consultant on violence for Opera North, UK, co-directing a number of initiatives on the theatrical and performative nature of violence.  Brad has been a visiting fellow at the Committee on Global Thought at Columbia University, New York (2013-14) and distinguished society fellow at Dartmouth College, New Hampshire (2017).  Brad regularly writes and features on many prominent news sources such as Newsweek, the Guardian, Independent, BBC, LBC radio, World Financial Review, Al Jazeera, TruthOut, Counter-Punch and Social Europe. His projects have also been featured in many international outlets including NME, Business Standard, The Telegraph, The Indian Times, Pakistan Today, Hamilton Spectator,  CBS news, El Pais, and Art Forum to name a few Brad's latest books include "The Quarantine Files" (Los Angeles Review of Books Press, 2020); "The Atrocity Exhibition: Life in the Age of Total Violence" (Los Angeles Review of Books Press, 2019); "Violence: Humans in Dark Times" (with Natasha Lennard, Citylights, 2018); "Histories of Violence: Post-War Critical Thought" (with Terrell Carver, Zed Books, 2017); "Portraits of Violence: An Illustrated History of Radical Thinking" (with Sean Michael Wilson, New Internationalist, 2016); "Disposable Futures: The Seduction of Violence in the Age of the Spectacle" (with Henry Giroux, Citylights: 2015), "Resilient Life: The Art of Living Dangerously" (with Julian Reid, Polity Press, 2014), "Liberal Terror" (Polity Press, 2013), and "Deleuze & Fascism: Security - War - Aesthetics" (with Julian Reid, Routledge, 2013). He is currently working on a number of book projects, including "Ecce Humanitas: Beholding the Pain of Humanity" (Columbia University Press, 2021); "Violence: An Anthology" (with Adrian Parr, Pluto Press, 2021); & "State of Disappearance" (McGill-Queens University Press, 2021) . He is also working on a book proj

The world's news feeds have been inundated this week with a deluge of images of the extremely hasty American retreat from Afghanistan. After militarily occupying the country for two decades and spending an estimated $2 trillion, the American-backed Afghan government lasted barely a week without U.S. troops backing it up. President Ashraf Ghani almost immediately fled to nearboring Tajikistan, reportedly taking hundreds of millions of dollars in stolen cash with him.The scenes of desperate Afghans crowding into the last American planes have made this week an extremely embarrassing one for the U.S. and its allies. But what about the human cost of two decades of occupation?One man who knows more than most about the absurdities of the war is Joe Glenton. A former soldier in the British Army, he refused to return to Afghanistan, citing his moral objections to the conflict, for which refusal he served six months in a military jail. Joe Glenton joins Watchdog host Lowkey to discuss his experiences and the recent events in the country.Like many working class people, Glenton saw the military as a potential way out of poverty. He passed through basic training and was deployed to Kandahar Province in 2006. The Army told him he would be going there to help Afghan women, to allow girls to go to school, to build infrastructure, and to stop the booming illicit opium trade. However, he soon became disillusioned with what was going on. He developed a creeping sense of “I think we're being lied to,” he told Lowkey. And what was sold as a peacekeeping mission almost immediately became a hot war. “It very quickly became clear that our presence had become a lightning rod. Where there hadn't been an insurgency, there suddenly was one,” he added, noting that “on this supposed peacekeeping mission we ran out of high-artillery ammunition.”After repeated mortar shelling, Glenton began manifesting the symptoms of post-traumatic stress disorder and once back in the United Kingdom, he publicly refused to return, leaving the country but eventually coming back to fight his case. Today, he is an activist and a writer whose work has appeared in The Guardian, The Independent and The New Internationalist. His book, “Soldier Box: Why I Won't Return to the War on Terror,” was published in 2013.In this frank discussion, Glenton opens up about the cult of imperialism within the British Army, his experiences with the opium trade, and the completely foreseeable collapse of the Afghan government.  Support the show (https://www.patreon.com/MintPressNews)

Acute Kidney Injury makes a greater contribution to early mortality than acute myocardial infarction and it's been argued we should consider the concept of “kidney attack” to give it the weight that it deserves. But the presentation of kidney injury isn't as overt or timely as a heart attack often is. While serum creatinine is a pretty good reporter of chronic impairment in kidney function it's very insensitive to acute injury, so for two decades there's been a concerted search for more proximal biomarkers of AKI. The three most promising candidates are neutrophil gelatinase‐associated lipocalin (NGAL), tissue inhibitor of metallo-proteinase 2 (TIMP-2) and insulin-like growth factor binding protein-7 (IGBFP-7). Commercial assays for these exist that can predict moderate to severe AKI with a lead time of many hours in at-risk patients. But many questions remains as whether these are specific enough to be useful at point of care whether we have the interventions to respond to the information they provide, and what ‘false positives' might indicate.Guest  Professor Rinaldo Bellomo AO FRACP FCICM FAHMS (Director of Research Intensive Care, Austin Hospital; University of Melbourne; Monash University). author of “Novel renal biomarkers of acute kidney injury and their implications” (2021) Internal Medicine Journal 51;3 pp316-318ProductionWritten and produced by Mic Cavazzini DPhil. Music courtesy of FreeMusicArchive includes ‘Downhill Racer', by Blue Dot Sessions, ‘Making a Change' by Lee Rosevere, ‘Fryeri' by Kai Engel, ‘Subscribe to the New Internationalist' by Tzara. Image licensed from Getty Images.Feedback on this episode was kindly provided by physicians of the RACP's Podcast Editorial Group; Vicka Poudyal, Paul Cooper, Rhiannon Mellor, Duncan Austin, Seema Radhakrishnan, Phillipa Wormald, Victoria Langton,  Oliver Dillon and Loryn Einstein.  Please visit the RACP website for a transcript and supporting references. Fellows of the College can claim CPD credits for listening and additional reading. 

A moorhen chirps outside your porthole, geese honk hello as they pass by, now and again a kingfisher flies close in a flash of blue And if you're lucky - and you wake early enough - you'll even catch the dawn chorus bursting into life in the quiet morning air. This, this is boatlife on the Grand Union Canal, London. Welcome aboard. Ruth Stokes is author of The Armchair Activist’s Handbook (Silvertail Books) and a content designer in the charity sector. In a former life, she was a journalist for the likes of the Guardian, The Ecologist and New Internationalist.

Guest host Naveen Kishore is joined by journalist Nilanjana Bhowmick on episode 187 of The Quarantine Tapes. Nilanjana wrote a recent Time cover story on the women leading the farmers’ protests in India. She talks with Naveen about the hope she has seen in those protests and what it means to have women at the front of that movement.Nilanjana and Naveen discuss what is unique about these protests compared to what has come before and Nilanjana offers her sharp analysis of how they fit into the current social and political scene in India. Then, Nilanjana tells him about the women who have inspired her own work as a feminist and as a writer and previews her upcoming book. Nilanjana Bhowmick is a New Delhi-based award winning freelance journalist and writer with a passion for telling stories about social justice, environment and gender. Her works have appeared in radio and print in publications like TIME, the Washington Post, National Geographic, BBC, RadioLab, Voice of America, Al Jazeera, etc etc. She's a columnist for the New Internationalist magazine. www.datelinenewdelhi.comNaveen Kishore is the founder and managing director of Seagull Books - a publishing house located in Calcutta, India, which began primarily as a response to the growing need for an Indian publishing house focused on theatre and other arts. Seagull Books has translated just about more foreign literature than any other major publishing house in the world. He was the recipient of the Goethe Medal and the Chevalier Ordre des Arts et des Lettres. Kishore lives and works in Calcutta.

Authors Richard Seymour and Wendy Liu discuss how our social-media generated addiction to writing is ruining our lives, and what we can do to escape its vicious cycles. ---------------------------------------------------- What is the Twittering Machine? An addiction-machine organized around the first ever mass, open-air, collective writing experiment. A microcelebrity-farm, where the only incentive to be there is to cultivate, and destroy, a personal idol. A furnace of meaning, wherein the mass of information stands in inverse proportion to truth. A volatile combination of the stock market, 24 hour news and Neighborhood Watch. This is the social industry. It thrives as it occupies every corner of our lives with compulsive, wage-free writing. It programs our social lives by algorithm and code, subordinating us to mercurial hierarchies of status and visibility, and to the grammar of capitalism. With each new tweetstorm, it brings us ever closer to the edge. Faced with such a novel, unprecedented power, we are entitled to ask the minimum utopian question: what else could we be doing, if not this? ---------------------------------------------------- Speakers: Richard Seymour is a writer and editor based in London. He is the author of The Twittering Machine and is a founding editor of Salvage. Wendy Liu is a tech commentator, software engineer and former startup founder who left the tech industry to pursue a masters degree in inequality from the London School of Economics. She is the author of Abolish Silicon Valley (Repeater Books) and has written for Logic Magazine, Tribune, and New Internationalist. Her articles on tech worker union organizing have been featured in The Atlantic and CNBC.- --------------------------------------------------- Order a copy of Richard Seymour's "The Twittering Machine": https://www.versobooks.com/books/3229-the-twittering-machine Order a copy of Wendy Liu's "Abolish Silicon Valley": https://bookshop.org/a/1039/9781912248704 ---------------------------------------------------------- This event is co-sponsored by Haymarket Books and Verso Books. While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our important publishing and programming work. https://www.haymarketbooks.org https://www.versobooks.com Watch the live event recording: https://youtu.be/k4zu8Wvoepc Buy books from Haymarket: www.haymarketbooks.org Follow us on Soundcloud: soundcloud.com/haymarketbooks

Disruption, innovation, entrepreneurial spirit – Silicon Valley is viewed by many as the cradle of technological development and progress in our world today. But, behind the luster of unlimited growth and unbounded ambition lies Capitalism's standard blend of exploitation and concentration of individual wealth at the expense of public good. ———————————————————— At a time when technology is seeping even deeper into our lives, how can we reclaim it for the many and not the few? Join authors, activists and radicals Rob Larson and Wendy Liu for a discussion on Big Tech's monopolistic power today, and how we can respond to it with a radical vision of digital socialism. Rob Larson is a professor of economics at Tacoma Community College and author of Bit Tyrants: The Political Economy of Silicon Valley, and Capitalism vs. Freedom. He writes for Jacobin, In These Times, Current Affairs and Dollars & Sense. Wendy Liu is a tech commentator, software engineer and former startup founder who left the tech industry to pursue a masters degree in inequality from the London School of Economics. She has written for Logic Magazine, Tribune, and New Internationalist, and has been featured in articles for The Atlantic and CNBC on tech worker union organizing. ———————————————————— Cosponsored by Haymarket Books and the Left Book Club. The Left Book Club is a subscription book club for everyone interested in left politics. Relaunched along the lines of Victor Gollancz's ground-breaking organisation active in the 1930s, the LBC seeks to popularise ideas from the left across the UK and abroad. Subscribe today to receive the best books on radical politics: https://www.leftbookclub.com/ ———————————————————— To Join the Left Book Club: https://www.leftbookclub.com/member In the US, order a copy of Bit Tyrants here: https://www.haymarketbooks.org/books/1447-bit-tyrants To order a copy of Abolish Silicon Valley: https://bookshop.org/a/1039/9781912248704 Watch the live event recording: https://youtu.be/yrnBZMhKCnY Buy books from Haymarket: www.haymarketbooks.org Follow us on Soundcloud: soundcloud.com/haymarketbooks

On today's episode, Andrew talks with Jason Hickel about his latest book, Less Is More, and what a post-capitalist economy could look like. Dr. Jason Hickel is an economic anthropologist, author, and a Fellow of the Royal Society of Arts.  He is a Visiting Senior Fellow at the International Inequalities Institute at the London School of Economics, and Senior Lecturer at Goldsmiths, University of London.  He serves on the Statistical Advisory Panel for the UN Human Development Report 2020, the advisory board of the Green New Deal for Europe, and on the Harvard-Lancet Commission on Reparations and Redistributive Justice. Jason's research focuses on global inequality, political economy, post-development, and ecological economics, which are the subjects of his two most recent books: The Divide: A Brief Guide to Global Inequality and its Solutions (Penguin, 2017), and Less is More: How Degrowth Will Save the World (Penguin, 2020). Jason's  ethnographic work focuses on migrant labour and politics in South Africa, which is the subject of his first book, Democracy as Death: The Moral Order of Anti-Liberal Politics in South Africa (University of California Press, 2015). He is co-editor of two additional ethnographic volumes: Ekhaya: The Politics of Home in KwaZulu-Natal (University of KwaZulu-Natal Press, 2014) and Hierarchy and Value: Comparative Perspectives on Moral Order (Berghahn, 2018). In addition to his academic work, Jason writes regularly for The Guardian and Foreign Policy, and contributes to a number of other online outlets including Al Jazeera, Fast Company, Prospect, Jacobin, Le Monde Diplomatique, New Internationalist, Red Pepper, Truthout, and Monthly Review.  His media appearances include Viewsnight, the Financial Times, the BBC World Service, Sky News All Out Politics, BBC Business Matters, Thinking Allowed, Renegade TV, NPR, Doha Debates, TRT World, the LA Times, Citations Needed, and Russell Brand's podcast Under the Skin. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today we're looking at the challenges and opportunities for multilingual writers. We speak with freelancers from Brazil, Poland, and South Africa, who have all used their locations and language skills to build relationships with editors overseas. This is a fascinating discussion for everyone interested in developing a better understanding of international coverage. -Centering local stories for foreign audiences (i.e. not allowing an “othering” or so-called exotic gaze) and making sure that editors understand the cultural significance of story angles -Working as a fixer with a foreign correspondent and networking to find freelance gigs -Building confidence with language skills and leaning into an understanding of local topics -Crafting different angles for editors in different countries -Challenging stereotypes about who can be and who is best suited for covering news in foreign countries, e.g. a non-Western perspective   MENTIONED IN THIS EPISODE Beatriz Miranda is a Brazilian freelance journalist covering her country for The New York Times, New Internationalist, Ozy, OkayAfrica, The Rio Times, and others. Her stories are born where Brazil's culture and social issues intersect.  Beatriz Miranda on Twitter: https://twitter.com/beatrizhmiranda “A Black Pianist Helped Birth Bossa Nova. His Story Is Rarely Told” in the New York Times   Agnieszka Pikulicka-Wilczewska is a freelance journalist based in Uzbekistan, a former editor with New Eastern Europe magazine and a fellow with the Coalition for Women in Journalism. She has written on migration, human rights, and the far right, mostly focusing on the post-Soviet space, Afghanistan and Lebanon. Her articles appeared in Al Jazeera English, the Guardian, the Moscow Times, The Diplomat, Voice of America and other media. She is currently working on her first reporting book on Uzbekistan which will be published in 2021 by Wydawnictwo Czarne (Poland). Agnieszka Pikulicka-Wilczewska on Instagram: https://www.instagram.com/aga_pik1/   Yolisa Qunta is a published author, freelance writer, editor and researcher. Her first book was chosen for Exclusive Books Homebru in 2016. Her subsequent non fiction writing has been published in Australia, Britain, America and South Africa. In 2018 Yolisa was shortlisted for the Iceland Writers Retreat. Yolisa Qunta on Twitter: https://twitter.com/yolisaq   Grammarly.com   MASTER THE ART OF THE PITCH Break into your dream publications and earn more money while covering stories that matter. Today's podcast guests are all alumni of Freelance Writer Bootcamp, and have used these proven processes to improve their pitches and break into their dream publications. In my small group coaching program, you'll learn the same proven processes that have helped Bootcamp alumni break into the New York Times, the Guardian, Bustle, Nat Geo Travel, the BBC, Outside, and many more. Apply for the September session of Freelance Writer Bootcamp: www.FreelanceWriterBootcamp.com More info and complete show notes: www.rebeccalweber.com/podcast102

As the planet heats up, where can people go? Learn more on this exciting episode: Increasing Migration Due to Climate Change: Conversation with Alex Randall and also awesome co-host Sarah Chang. On Apple Podcasts, Google Podcasts, Spotify, etc.  With Study Guide - click on PDF: https://multi-hazards.libsyn.com/increasing-migration-due-to-climate-change-conversation-with-alex-randall Alex Randall's Bio Alex Randall is a leading specialist in the connections between climate change, migration and conflict. He is programme manager at the Climate and Migration Coalition. He has been working on issues around climate, migration and human rights for 15 years. He advises a number of key international agencies and governments on their responses to climate-linked migration and displacement. Alex has also served on the advisory group of the Nansen Initiative and Platform on Disaster Displacement. Alex has written extensively on climate change and migration for the Guardian, Le Monde Diplomatique, New Internationalist, Prospect and numerous other outlets. He is the author of a number of book chapters focusing on the connections between climate change and the rights of refugees and migrants. Alex is currently leading the course ‘Climate change and migration: predictions, politics and policy’. The course is the world’s first free online course focused on the politics and policy of climate migration.

On this week's show, Prof. Wolff presents updates on "zombie" companies and their rapid growth in the US, The Federal Reserve "stress tests" expose risks, and weaknesses of major US banks. On the second half of the show, Prof. Wolff is joined by Greek economist, academic, philosopher and politician, Yanis Varoufakis on DiEM25, Europe's new internationalist left.

Minna Salami is a Nigerian, Finnish and Swedish writer and lecturer. She is the founder of the multiple award-winning blog, MsAfropolitan, which connects feminism with contemporary culture from an Africa-centred perspective. Her first book, Sensuous Knowledge, will be published in 2020 by Zed and Harper Collins.   Minna is listed alongside Angelina Jolie and Michelle Obama as one of 12 women changing the worldby ELLE Magazine.  She is a contributor to the Guardian, BBC, CNN, The Independent, Al Jazeera, the New Internationalist and many other publications. She is a columnist for the Guardian Nigeria. She has consulted governments on gender equality and she has curated events at The Victoria & Albert Museum in London.  She is a guest commentator on the BBC, SKY, Al Jazeera and Channel 4. Minna is a co-director of the feminist movement, Activate.   She holds a Master’s Degree in Gender Studies (Distinction) with a focus on black feminisms from SOAS, University of London, and a Bachelor’s Degree in Political Science from The University of Lund,

Join best-selling author Adam Weymouth on a 2,000-mile canoe journey down the Yukon River, from its source in Northern Canada, through Alaska, to the Bering Sea. It's one of the wildest and most pristine places on Earth filled with Moose, Bald Eagles and Grizzly Bears. But this is more than just an epic paddle. The Kings of the Yukon are the King Salmon, the Chinooks, who swim up the river every year in their tens of thousands to spawn at the place of their birth. It's one of the most remarkable migrations in the animal kingdom, and it's also one of the most important because the people that live by the river, mostly First Nations people, depend on that salmon run to survive. But it is now under threat. By tracing their journey, Adam tells the story of the salmon, but he also tells the story of the lives of people whose fate is intertwined with them. This is a beautiful adventure, but it's also an important and inspiring meditation on what it is to live, and survive, in one of the most remote places on Earth.HIGHLIGHTS INCLUDE- Discovering one of the most remote, pristine and beautiful places on Earth- Learning about the lives of the First Nations people that live by the river, their culture, history and way of life- Finding out about the migration of the King Salmon, one of the most remarkable journeys in the animal kingdom- Feeling what it's like to paddle 2,000-miles through one of the most remote places on Earth, camping on river side beaches along the way- Meeting Andy Bassich, reality TV star from Life Below Zero who lives on the Yukon River, and other off-grid characters Adam passes along the way- Hearing about the Gold Rush History of the Yukon from an indigenous perspective - Learning about the First Nations protest against the fishing ban, why it matters and it's relationship to Gandhi's famous Salt March of the early 20th century- Being inspired by a First Nations view of fishing, hunting and the interconnectedness of the natural world- Finding hope and optimism, for the King Salmon, and the people whose lives depend on themWHO'S THE GUEST?Adam Weymouth is the Sunday Times' Best Young Writer of 2018. An environmental journalist, his work has been published in the Guardian, The Atlantic, the New Internationalist and by the BBC, with his primary focus being the relationship between humans and the natural world. www.AdamWeymouth.com / @adamweymouthHis book, Kings of the Yukon: an Alaskan River Journey, is out now.BOOK THIS TRIPPlease visit the individual episode pages of the Armchair Explorer website to find out how you can do this journey, and others inspired by it: www.Armchair-Explorer.comABOUT THE SHOWThe Armchair Explorer podcast is adventure storytelling set to music and cinematic effects. Each episode one of the world's greatest adventurers tell their best story from the road. No long-winded interviews, just straight to heart of the action. Host Aaron Millar is a multi-award-winning travel writer, journalist and author. He contributes regularly to The Times of London, National Geographic Traveller (UK), and many other national and international publications. He has presented travel documentaries for National Geographic TV, written two books for London publisher Icon - 50 Greatest Wonders of the World & 50 Greatest National Parks of the World - and is the 2014 and 2017 British Guild of Travel Writers Travel Writer of the Year. Aaron grew up in Brighton, England but is currently hiding out in the Rocky Mountains of Louisville, Colorado. @AaronMWriter https://www.instagram.com/aaronmwriter/ https://twitter.com/AaronMWriter Facebook: @armchairexplorerpodcast

Show Notes Moe Factz with Adam Curry for December 2nd 2019, Episode number 17 Shaft Stache Shownotes Robert Townsend (actor) - Wikipedia Mon, 02 Dec 2019 13:13 American actor Robert Townsend (born February 6, 1957) is an American actor, director, comedian, and writer.[1][2] Townsend is best known for directing the films Hollywood Shuffle (1987), Eddie Murphy Raw (1987), The Meteor Man (1993), The Five Heartbeats (1991) and various other films and stand-up specials. He is especially known for his eponymous self-titled character, Robert Peterson as the starring role as on The WB sitcom The Parent 'Hood (1995''1999), a series which he created and of which directed select episodes. Townsend is also known for his role as Donald "Duck" Matthews in his 1991 film The Five Heartbeats.[3] He later wrote, directed and produced Making The Five Heartbeats (2018), a documentary film about the production process and behind the scenes insight into creating the film. Townsend is also known for his production company Townsend Entertainment [4] which has produced films Playin' for Love,[5] In the Hive and more. During the 1980s and early''1990s, Townsend gained national exposure through his stand-up comedy routines and appearances on The Tonight Show Starring Johnny Carson. Townsend has worked with talent including Halle Berry, Morgan Freeman, Chris Tucker, Beyonc(C), Denzel Washington and many more.[6][7][8] Early life and career [ edit ] Townsend was born in Chicago, Illinois, the second of four children[9] to Shirley (n(C)e Jenkins) and Ed Townsend. His mother ended up raising him and his three siblings as a single parent. Growing up on the city's west side, Townsend attended Austin High School; graduating in 1975.[10] He became interested in acting as a teenager. During a reading of Sophocles' Oedipus Rex in high school, Townsend captured the attention of Chicago's X Bag Theatre, The Experimental Black Actors Guild. Townsend later auditioned for parts at Chicago's Experimental Black Actors' Guild and performed in local plays studying at the famed Second City comedy workshop for improvisation in 1974. Townsend had a brief uncredited role in the 1975 movie Cooley High. After high school, Townsend enrolled at Illinois State University, studied a year and later moved to New York to study at the Negro Ensemble Company. Townsend's mother believed that he should complete his college education, but he felt that college took time away from his passion for acting, and he soon dropped out of school to pursue his acting career full-time. Career [ edit ] Townsend auditioned to be part of Saturday Night Live's 1980''1981 cast, but was rejected in favor of Eddie Murphy. In 1982, Townsend appeared as one of the main characters in the PBS series Another Page, a program produced by Kentucky Educational Television that taught literacy to adults through serialized stories. Townsend later appeared in small parts in films like A Soldier's Story (1984), directed by Norman Jewison, and after its success garnered much more substantial parts in films like The Mighty Quinn (1989) with Denzel Washington.[11][12][13] In 1987, Townsend wrote, directed and produced Hollywood Shuffle, a satire based on the hardships and obstacles that black actors undergo in the film industry. The success of his first project helped him establish himself in the industry.[6][14] Another of his films was The Five Heartbeats based on 1960s R&B male groups and the tribulations of the music industry. Townsend created and produced two television variety shows'--the CableACE award''winning Robert Townsend and His Partners in Crime for HBO, and the Fox Television variety show Townsend Television (1993). He also created and starred in the WB Network's sitcom The Parent 'Hood which originally ran from January 1995 to July 1999. In 2018, Townsend also directed 2 episodes for the B.E.T. Series American Soul which began airing in 2019. The show is about Don Cornelius and Soul Train. Townsend was programming director at the Black Family Channel, but the network folded in 2007. Townsend created The Robert Townsend Foundation, a nonprofit organization whose mission is to introduce and help new unsigned filmmakers. Awards and other credits [ edit ] Townsend directed the 2001 TV movie, Livin' for Love: The Natalie Cole Story for which Cole won the NAACP Image Award as Outstanding Actress in a Television Movie, Mini-Series or Dramatic Special. Townsend also directed two television movies in 2001 and 2002 respectively, Carmen: A Hip Hopera and 10,000 Black Men Named George. In 2013 Townsend was nominated for an Ovation Award in the category of "Lead Actor in a Musical" for his role as Dan in the La Mirada Theatre for the Performing Arts production of Next to Normal.[15] Personal life [ edit ] Townsend was married to Cheri Jones[16] from September 15, 1990, to August 9, 2001.[17] Together they have two daughters, Sierra and Skylar (Skye Townsend), both entertainers, and a son, Isiah.[6] Filmography [ edit ] Further reading [ edit ] Alexander, George. Why We Make Movies: Black Filmmakers Talk About the Magic of Cinema. Harlem Moon. 2003.Collier, Aldore. "Robert Townsend: a new kind of Hollywood dreamer. Actor-producer-director plans to make films that uplift and transform Black audiences". Ebony Magazine. 1 June 1991.Rogers, Brent. Robert Townsend Article in Perspectives. Sustaining Digital History, 12 November 2007.References [ edit ] ^ "Robert Townsend". The New York Times. ^ "As Robert Townsend Sees It : He's Fighting Stereotypes With 'Meteor Man' and New TV Show". Los Angeles Times . Retrieved 2010-10-10 . ^ The Five Heartbeats , retrieved 2019-09-16 ^ "Townsend Entertainment - IMDbPro". pro.imdb.com . Retrieved 2018-03-06 . ^ "Playin' For Love". Black Cinema Connection. 2014-11-05 . Retrieved 2018-03-06 . ^ a b c "About". Robert Townsend. Archived from the original on 2011-07-14. ^ "Carmen: A Hip Hopera", Wikipedia, 2019-08-09 , retrieved 2019-09-17 ^ B*A*P*S , retrieved 2019-09-17 ^ "Townsend, Robert (1957-)". BlackPast.Org. 2008 . Retrieved September 18, 2017 . ^ "1975 Austin High School Yearbook (Chicago, Illinois)". Classmates.com. 1975 . Retrieved September 18, 2017 . ^ Vincent Canby, "Review/Film; Tropical Murder", The New York Times, February 17, 1989. ^ The Mighty Quinn , retrieved 2019-09-17 ^ A Soldier's Story , retrieved 2019-09-17 ^ Hollywood Shuffle , retrieved 2019-09-17 ^ "2013 Ovation Awards Nominees '-- South by Southeast". thisstage.la. LA STAGE Alliance. September 16, 2013 . Retrieved 2017-04-21 . ^ "The Week's Best Photo". Google Books. JET Magazine. March 25, 1991 . Retrieved September 18, 2017 . ^ Gimenes, Erika (2001). "Robert Townsend to divorce". Hollywood.com . Retrieved September 18, 2017 . ^ "Jackie's Back! (1999)" at IMDb. External links [ edit ] Robert Townsend on IMDbRobert Townsend (Official Website) (9) Charles Woods (The Professor) - Hollywood's Tricknology: Mandingo To Malcolm X - YouTube Mon, 02 Dec 2019 12:59 Tyler Perry Mon, 02 Dec 2019 12:57 Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Tyler Perry's Story Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Read His Story Outreach Since 2006, The Perry Foundation's aim has been to transform tragedy into triumph by empowering the economically disadvantaged to achieve a better quality of life. We focus on health and clean water, education and technology, arts and culture, and globally-sustainable economic development. Get Involved Visit Website You are viewing Tyler Perry Entertainment. If you'd like to view the Tyler Perry Studios, click here. Black writers courageously staring down the white gaze '' this is why we all must read them | Stan Grant | Opinion | The Guardian Mon, 02 Dec 2019 12:46 The white gaze '' it is a phrase that resonates in black American literature. Writers from WEB Du Bois to Ralph Ellison to James Baldwin and Toni Morrison have struggled with it and railed against it. As Morrison '' a Nobel Laureate '' once said: Our lives have no meaning, no depth without the white gaze. And I have spent my entire writing life trying to make sure that the white gaze was not the dominant one in any of my books. The white gaze: it traps black people in white imaginations. It is the eyes of a white schoolteacher who sees a black student and lowers expectations. It is the eyes of a white cop who sees a black person and looks twice '' or worse, feels for a gun. Du Bois explored this more than a century ago in his book The Souls of Black Folk, reflecting on his conversations with white people and the ensuing delicate dance around the ''Negro problem''. Between me and the other world there is an ever unasked question'.... All, nevertheless, flutter around it ... Instead of saying directly, how does it feel to be a problem? They say, I know an excellent coloured man in my town ... To the real question '... I answer seldom a word. Baldwin was as ever more direct and piercing, writing in his book Nobody Knows My Name. I have spent most of my life ... watching white people and outwitting them so that I might survive. The flame has passed to a new generation. In 2015 three more black writers have stared down the white gaze. In their own ways Ta-Nehisi Coates, Claudia Rankine and George Yancy have held up a mirror to white America. These are uncompromising and fearless voices. Coates' searing essay Between The World And Me critiques America against a backdrop of black deaths at the hands of police. He says the country's history is rooted in slavery and the assault against the black body. In the form of a letter to his son, Coates writes: Here is what I would like for you to know: In America it is traditional to destroy the black body '' it is heritage. In Citizen '' An American Lyric, poet Rankine reflects on the black experience from the victims of Hurricane Katrina, or Trayvon Martin, a 17 year-old black youth shot dead by a neighbourhood watch volunteer who was acquitted, or black tennis star Serena Williams. In each case Rankine sees lives framed by whiteness. She writes: Because white men can't police their imagination, black men are dying. Philosophy Professor George Yancy just last week penned a letter in the New York Times addressed to ''Dear White America''. He asks his countrymen to listen with love, and to look at those things that might cause pain and terror. All white people, he says, benefit from racism and this means each, in their own way, are racist. '...don't run to seek shelter from your own racism'...practice being vulnerable. Being neither a ''good'' white person, nor a liberal white person will get you off the proverbial hook. Their unflinching work is not tempered by the fact a black man is in the White House '' that only makes their voices more urgent. Coates, Rankine, Yancy '' each has been variously praised and awarded, yet each has been pilloried as well. This is inevitable when some people don't like what the mirror reflects. It takes courage for a black person to speak to a white world, a world that can render invisible people of colour, unless they begin to more closely resemble white people themselves '' an education, a house in the suburbs, a good job, lighter skin. In Australia, too, black voices are defying the white gaze. We may not have the popular cut through of a Morrison or a Baldwin or a Coates, but we have a proud tradition '' Oodgeroo Noonuccal, Kevin Gilbert, Ruby Langford or more recently Kim Scott, Alexis Wright, Anita Heiss. I have spent some time recently reading some of the most powerful works of Indigenous writers. Their styles and genres are many and varied but there is a common and powerful theme of defiance and survival. This is a world so instantly recognisable to us '' Indigenous people '' but still so foreign to white Australia. Natalie Harkin's book of poetry, Dirty Words, is a subversive dictionary that turns English words back on their users: A is apology, B is for Boat People '... G is for Genocide ... S for Survival. ''How do you dream,'' she writes, ''When your lucky country does not sleep''. Bruce Pascoe's Dark Emu challenges the white stereotype of the ''primitive hunter gatherer''. He says the economy and culture of Indigenous people has been grossly undervalued. He cites journals and diaries of explorers and colonists to reveal the industry and ingenuity of pre-colonial Aboriginal society. He says it is a window into a world of people building dams and wells and houses, irrigating and harvesting seed and creating elaborate cemeteries. Pascoe's work demands to be taught in our schools. Tony Birch is an acclaimed novelist and his latest Ghost River is remarkable. It is the story of two friends navigating the journey into adulthood guided by the men of the river '' men others may see as homeless and hopeless. It is a work infused with a sense of place and belonging. Ellen Van Neerven's Heat and Light is a genre-busting mystical journey into identity: sexual, racial and national. It is provocative and challenging and mind bending, and altogether stunning. You won't find many of these titles in the annual best book lists. Occasionally they pop up, but not as often as they deserve. You probably won't hear much of Samuel Wagan Watson's Love Poems and Death Threats, or Ken Canning's Yimbama, or Lionel Fogarty's Eelahroo (Long Ago) Nyah (Looking) Mobo-Mobo (Future). That these works are not more widely read is a national shame. In our busy lives, try to find time for some of these books in 2016 '' read with the courage of these writers. George Yancy asks white Americans to become ''un-sutured'', to open themselves up and let go of their white innocence. Why is this important? Well, for white people it may simply be a matter of choice '' the fate of black people may not affect them. For us it is survival '' the white gaze means we die young, are locked up and locked out of work and education. We hear a lot about recognition '' acknowledging Indigenous people in the Australian constitution. But there is another recognition '' recognising the pervasive and too often destructive role of race in our lives, and the need to lift our gaze above it. Queen | Definition of Queen by Merriam-Webster Mon, 02 Dec 2019 12:40 To save this word, you'll need to log in. ËkwÄ'n 1 a : the wife or widow of a king b : the wife or widow of a tribal chief 2 a : a female monarch b : a female chieftain 3 a : a woman eminent in rank, power, or attractions a movie queen b : a goddess or a thing personified as female and having supremacy in a specified realm c : an attractive girl or woman especially : a beauty contest winner 4 : the most privileged piece of each color in a set of chessmen having the power to move in any direction across any number of unoccupied squares 5 : a playing card marked with a stylized figure of a queen 6 : the fertile fully developed female of social bees, ants, and termites whose function is to lay eggs 7 : a mature female cat kept especially for breeding 8 slang , often disparaging : a male homosexual especially : an effeminate one queened ; queening ; queens intransitive verb 1 : to act like a queen especially : to put on airs '-- usually used with it queens it over her friends 2 : to become a queen in chess the pawn queens Pan-Africanism - Wikipedia Mon, 02 Dec 2019 12:37 Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada and Europe.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed ] are intertwined. At its core Pan-Africanism is a belief that ''African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5] The Organization of African Unity (now the African Union) was established in 1963 to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations.[6] The African Union Commission has its seat in Addis Ababa and the Pan-African Parliament has its seat in Johannesburg and Midrand. Overview [ edit ] Pan-Africanism stresses the need for "collective self-reliance".[7] Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Julius Nyerere, Ahmed S(C)kou Tour(C), Kwame Nkrumah, King Sobhuza II, Thomas Sankara and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora.[8][9][10] Pan-Africanists believe that solidarity will enable the continent to fulfill its potential to independently provide for all its people. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas".[11] Advocates of Pan-Africanism'--i.e. "Pan-Africans" or "Pan-Africanists"'--often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.[11] History [ edit ] As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilisations and the struggles against slavery, racism, colonialism, and neo-colonialism.[8] Alongside a large number of slaves insurrections, by the end of the 19th century a political movement developed across the Americas, Europe and Africa that sought to weld disparate movements into a network of solidarity, putting an end to oppression. Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism.[12] In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV. Modern Pan-Africanism began around the start of the 20th century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[13][14][15] With the independence of Ghana in March 1957, Kwame Nkrumah was elected as the first Prime Minister and President of the State.[16] Nkrumah emerged as a major advocate for the unity of Independent Africa. The Ghanaian President embodied a political activist approach to pan-Africanism as he championed the "quest for regional integration of the whole of the African continent".[17] This period represented a "Golden Age of high pan-African ambitions"; the Continent had experienced revolution and decolonization from Western powers and the narrative of rebirth and solidarity had gained momentum within the pan-African movement.[17] Nkrumah's pan-African principles intended for a union between the Independent African states upon a recognition of their commonality (i.e. suppression under imperialism). Pan-Africanism under Nkrumah evolved past the assumptions of a racially exclusive movement associated with black Africa, and adopted a political discourse of regional unity [18] In April 1958, Nkrumah hosted the first All-African Peoples' Conference (AAPC) in Accra, Ghana. This Conference invited delegates of political movements and major political leaders. With the exception of South Africa, all Independent States of the Continent attended: Egypt, Ethiopia, Ghana, Liberia, Libya, Morocco, Tunisia and Sudan.[18] This Conference signified a monumental event in the pan-African movement, as it revealed a political and social union between those considered Arabic states and the black African regions. Further, the Conference espoused a common African Nationalist identity, among the States, of unity and anti-Imperialism. Frantz Fanon, journalist, freedom fighter and a member of the Algerian FLN party attended the conference as a delegate for Algeria.[19] Considering the armed struggle of the FLN against French colonial rule, the attendees of the Conference agreed to support the struggle of those States under colonial oppression. This encouraged the commitment of direct involvement in the "emancipation of the Continent; thus, a fight against colonial pressures on South Africa was declared and the full support of the FLN struggle in Algeria, against French colonial rule"".[20] In the years following 1958, Accra Conference also marked the establishment of a new foreign policy of non-alignment as between the US and USSR, and the will to establish an "African Identity" in global affairs by advocating a unity between the African States on international relations. "This would be based on the Bandung Declaration, the Charter of the UN and on loyalty to UN decisions."[20] In 1959, Nkrumah, President S(C)kou Tour(C) of Guinea and President William Tubman of Liberia met at Sanniquellie and signed the Sanniquellie Declaration outlining the principles for the achievement of the unity of Independent African States whilst maintaining a national identity and autonomous constitutional structure.[21][22] The Declaration called for a revised understanding of pan-Africanism and the uniting of the Independent States. In 1960, the second All-African Peoples' Conference was held in Addis Ababa, Ethiopia.[23] The membership of the All-African Peoples' Organisation (AAPO) had increased with the inclusion of the "Algerian Provisional Government (as they had not yet won independence), Cameroun, Guinea, Nigeria, Somalia and the United Arab Republic".[24] The Conference highlighted diverging ideologies within the movement, as Nkrumah's call for a political and economic union between the Independent African States gained little agreement. The disagreements following 1960 gave rise to two rival factions within the pan-African movement: the Casablanca Bloc and the Brazzaville Bloc.[25] In 1962, Algeria gained independence from French colonial rule and Ahmed Ben Bella assumed Presidency. Ben Bella was a strong advocate for pan-Africanism and an African Unity. Following the FLN's armed struggle for liberation, Ben Bella spoke at the UN and espoused for Independent Africa's role in providing military and financial support to the African liberation movements opposing apartheid and fighting Portuguese colonialism.[26] In search of a united voice, in 1963 at an African Summit conference in Addis Ababa, Ethiopia, 32 African states met and established the Organization of African Unity (OAU). The creation of the OAU Charter took place at this Summit and defines a coordinated "effort to raise the standard of living of member States and defend their sovereignty" by supporting freedom fighters and decolonisation.[27] Thus, was the formation of the African Liberation Committee (ALC), during the 1963 Summit. Championing the support of liberation movements, was Algeria's President Ben Bella, immediately "donated 100 million francs to its finances and was one of the first countries, of the Organisation to boycott Portuguese and South African goods".[26] In 1969, Algiers hosted the Pan-African Cultural Festival, on July 21 and it continued for eight days.[28] At this moment in history, Algeria stood as a ''beacon of African and Third-World militancy,''[28] and would come to inspire fights against colonialism around the world. The festival attracted thousands from African states and the African Diaspora, including the Black Panthers. It represented the application of the tenets of the Algerian revolution to the rest of Africa, and symbolized the re-shaping of the definition of pan-African identity under the common experience of colonialism.[28] The Festival further strengthened Algeria's President, Boumediene's standing in Africa and the Third World.[28] After the death of Kwame Nkrumah in 1972, Muammar Qaddafi assumed the mantle of leader of the Pan-Africanist movement and became the most outspoken advocate of African Unity, like Nkrumah before him '' for the advent of a "United States of Africa".[29] In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s.[30] Concept [ edit ] As originally conceived by Henry Sylvester-Williams (although some historians[who? ] credit the idea to Edward Wilmot Blyden), Pan-Africanism referred to the unity of all continental Africa.[31] During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of Africans in South Africa under Apartheid rule. Other pan-Africanist organisations include: Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement. Additionally, Pan-Africanism is seen as an endeavor to return to what are deemed by its proponents as singular, traditional African concepts about culture, society, and values. Examples of this include L(C)opold S(C)dar Senghor's N(C)gritude movement, and Mobutu Sese Seko's view of Authenticit(C). An important theme running through much pan-Africanist literature concerns the historical links between different countries on the continent, and the benefits of cooperation as a way of resisting imperialism and colonialism. In the 21st century, some Pan-Africanists aim to address globalisation and the problems of environmental justice. For instance, at the conference "Pan-Africanism for a New Generation"[32] held at the University of Oxford, June 2011, Ledum Mittee, the current president of the Movement for the Survival of the Ogoni People (MOSOP), argued that environmental justice movements across the African continent should create horizontal linkages in order to better protect the interests of threatened peoples and the ecological systems in which they are embedded, and upon which their survival depends. Some universities went as far as creating "Departments of Pan-African Studies" in the late 1960s. This includes the California State University, where that department was founded in 1969 as a direct reaction to the civil rights movement, and is today dedicated to "teaching students about the African World Experience", to "demonstrate to the campus and the community the richness, vibrance, diversity, and vitality of African, African American, and Caribbean cultures" and to "presenting students and the community with an Afrocentric analysis" of anti-black racism.[33]Syracuse University also offers a master's degree in "Pan African Studies".[34] Pan-African colors [ edit ] The flags of numerous states in Africa and of Pan-African groups use green, yellow and red. This colour combination was originally adopted from the 1897 flag of Ethiopia, and was inspired by the fact that Ethiopia is the continent's oldest independent nation,[35] thus making the Ethiopian green, yellow and red the closest visual representation of Pan-Africanism. This is in comparison to the Black Nationalist flag, representing political theory centred around the eugenicist caste-stratified colonial Americas.[36] The UNIA (Universal Negro Improvement Association) flag, is a tri-color flag consisting of three equal horizontal bands of (from top down) red, black and green. The UNIA formally adopted it on August 13, 1920,[37] during its month-long convention at Madison Square Garden in New York.[38][39] Variations of the flag have been used in various countries and territories in Africa and the Americas to represent Black Nationalist ideologies. Among these are the flags of Malawi, Kenya and Saint Kitts and Nevis. Several Pan-African organizations and movements have also often employed the emblematic red, black and green tri-color scheme in variety of contexts. Maafa studies [ edit ] Maafa is an aspect of Pan-African studies. The term collectively refers to 500 years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, and other forms of oppression.[40][41] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.[42] Political parties and organizations [ edit ] In Africa [ edit ] Organisation of African Unity, succeeded by the African UnionAfrican Unification FrontRassemblement D(C)mocratique AfricainAll-African People's Revolutionary PartyConvention People's Party (Ghana)Pan-African Renaissance[43]Economic Freedom Fighters (South Africa)Pan Africanist Congress of Azania (South Africa)In the Caribbean [ edit ] The Pan-African Affairs Commission for Pan-African Affairs, a unit within the Office of the Prime Minister of Barbados.[44]African Society for Cultural Relations with Independent Africa (Guyana)Antigua Caribbean Liberation Movement (Antigua and Barbuda)Clement Payne Movement (Barbados)Marcus Garvey People's Political Party (Jamaica)Universal Negro Improvement Association and African Communities League (Jamaica)In the United Kingdom [ edit ] Pan-African FederationIn the United States [ edit ] The Council on African Affairs (CAA): founded in 1937 by Max Yergan and Paul Robeson, the CAA was the first major U.S. organization whose focus was on providing pertinent and up-to-date information about Pan-Africanism across the United States, particularly to African Americans. Probably the most successful campaign of the Council was for South African famine relief in 1946. The CAA was hopeful that, following World War II, there would be a move towards Third World independence under the trusteeship of the United Nations.[45] To the CAA's dismay, the proposals introduced by the U.S. government to the conference in April/May 1945 set no clear limits on the duration of colonialism and no motions towards allowing territorial possessions to move towards self-government.[45] Liberal supporters abandoned the CAA, and the federal government cracked down on its operations. In 1953 the CAA was charged with subversion under the McCarran Internal Security Act. Its principal leaders, including Robeson, W. E. B. Du Bois, and Alphaeus Hunton (1903''70), were subjected to harassment, indictments, and in the case of Hunton, imprisonment. Under the weight of internal disputes, government repression, and financial hardships, the Council on African Affairs disbanded in 1955.[46]The US Organization was founded in 1965 by Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida, and is perhaps best known for creating Kwanzaa and the Nguzo Saba ("seven principles"). In the words of its founder and chair, Karenga, "the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation".[47]Pan-African concepts and philosophies [ edit ] Afrocentric Pan-Africanism [ edit ] Afrocentric Pan-Africanism is espoused by Kwabena Faheem Ashanti in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Francis Ohanyido, a Nigerian philosopher-poet.[48] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida [ edit ] Hip hop [ edit ] Since the late 1970s, hip hop has emerged as a powerful force that has partly shaped black identity worldwide. In his 2005 article "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate describes hip-hop culture as the product of a Pan-African state of mind. It is an "ethnic enclave/empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous".[49] Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" states that hip-hop provides the world with "vivid illustrations of Black lived experience", creating bonds of black identity across the globe.[50] From a Pan-African perspective, Hip-Hop Culture can be a conduit to authenticate a black identity, and in doing so, creates a unifying and uplifting force among Africans that Pan-Africanism sets out to achieve. Pan-African art [ edit ] Further information on pan-African film festivals see: FESPACO and PAFFSee also [ edit ] Literature [ edit ] Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledgem 2003.Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, ISBN 0-416-16710-1, and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, ISBN 0-8419-0161-9.Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965.Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985.References [ edit ] ^ Austin, David (Fall 2007). "All Roads Led to Montreal: Black Power, the Caribbean and the Black Radical Tradition in Canada". Journal of African American History. 92 (4): 516''539 . Retrieved March 30, 2019 . ^ Oloruntoba-Oju, Omotayo (December 2012). "Pan Africanism, Myth and History in African and Caribbean Drama". Journal of Pan African Studies. 5 (8): 190 ff. ^ Frick, Janari, et al. (2006), History: Learner's Book, p. 235, South Africa: New Africa Books. ^ Makalani, Minkah (2011), "Pan-Africanism". Africana Age. ^ New Dictionary of the History of Ideas. The Gale Group, Inc. 2005. ^ About the African Union Archived January 29, 2011, at the Wayback Machine. ^ "The objectives of the PAP", The Pan-African Parliament '' 2014 and beyond. ^ a b Falola, Toyin; Essien, Kwame (2013). Pan-Africanism, and the Politics of African Citizenship and Identity. London: Routledge. pp. 71''72. ISBN 1135005192 . Retrieved September 26, 2015 . ^ Goebel, Anti-Imperial Metropolis, pp. 250''278. ^ Maguire, K., "Ghana re-evaluates Nkrumah", GlobalPost, October 21, 2009. Retrieved September 13, 2012. ^ a b Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. ISBN 9789956763016. Retrieved August 23, 2018. ^ "Pan-Africanism". exhibitions.nypl.org . Retrieved February 16, 2017 . ^ "A history of Pan-Africanism", New Internationalist, 326, August 2000. ^ The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme). ^ Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: University of North Carolina Press, 2014, p. 71. ^ Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, March 8, 2016. Retrieved March 23, 2017. ^ a b Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. Retrieved March 23, 2017. ^ a b Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41. ^ Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66. ^ a b Legum (1965). Pan-Africanism, p. 42. ^ Adi & Sherwood (2003). Pan-African History, p. 179. ^ Legum (1965), Pan-Africanism, p. 45. ^ Legum (1965). Pan-Africanism, p. 46. ^ Legum (1965), Pan-Africanism, p. 47. ^ Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan. ^ a b Adi & Sherwood (2003), Pan-African History, p. 10. ^ "African states unite against white rule", ON THIS DAY | May25. BBC News. Retrieved March 23, 2017. ^ a b c d Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Yale University Press, pp. 97''98. ^ Martin, G. (December 23, 2012). African Political Thought. Springer. ISBN 9781137062055. ^ See e.g. Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68. ^ Campbell, Crystal Z. (December 2006). "Sculpting a Pan-African Culture in the Art of N(C)gritude: A Model for African Artist" (PDF) . The Journal of Pan African Studies. Archived from the original on June 1, 2015. CS1 maint: BOT: original-url status unknown (link) ^ Oxford University African Society Conference, Corpus Christi College, Oxford University, May 5, 2012. ^ "About Us". Csus.edu . Retrieved October 15, 2015 . ^ The M.A. in Pan African Studies Archived October 25, 2014, at the Wayback Machine, African American Studies at Syracuse University. ^ Smith, Whitney (2001). Flag Lore of All Nations . Millbrook Press. p. 36. ISBN 0761317538 . Retrieved October 7, 2014 . ^ Lionel K., McPherson; Shelby, Tommie (Spring 2004). "Blackness and Blood: Interpreting African American Identity" (PDF) . Philosophy and Public Affairs. 32: 171''192. ^ Wikisource contributors, "The Declaration of the Rights of the Negro Peoples of the World", Wikisource, The Free Library. (Retrieved October 6, 2007). ^ "25,000 Negroes Convene: International Gathering Will Prepare Own Bill of Rights", The New York Times, August 2, 1920. Proquest. Retrieved October 5, 2007. ^ "Negroes Adopt Bill Of Rights: Convention Approves Plan for African Republic and Sets to Work on Preparation of Constitution of the Colored Race Negro Complaints Aggression Condemned Recognition Demanded". The Christian Science Monitor, August 17, 1920. Proquest. Retrieved October 5, 2007. ^ "What Holocaust". "Glenn Reitz". Archived from the original on October 18, 2007. ^ "The Maafa, African Holocaust". Swagga. ^ Ogunleye, Tolagbe (1997). "African American Folklore: Its Role in Reconstructing African American History". Journal of Black Studies. 27 (4): 435''455. ISSN 0021-9347. ^ "Pan-African Renaissance". ^ Rodney Worrell (2005). Pan-Africanism in Barbados: An Analysis of the Activities of the Major 20th-century Pan-African Formations in Barbados. New Academia Publishing, LLC. pp. 99''102. ISBN 978-0-9744934-6-6. ^ a b Duberman, Martin. Paul Robeson, 1989, pp. 296''97. ^ "Council on African Affairs", African Activist Archive. ^ "Philosophy, Principles, and Program". The Organization Us. ^ "Francis Okechukwu Ohanyido". African Resource. ^ Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", Village Voice, January 4, 2005. ^ Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". In American Behavioral Scientist, Vol. 46.10 (2003): 1346''58. External links [ edit ] SNCC Digital Gateway: Pan-Africanism'--Digital documentary website created by the SNCC Legacy Project and Duke University, telling the story of the Student Nonviolent Coordinating Committee & grassroots organizing from the inside-outAfrican UnionAfrican Code Unity Through DiversityA-APRP WebsiteThe Major Pan-African news and articles siteProfessor David Murphy (November 15, 2015). "The Performance of Pan-Africanism: performing black identity at major pan-African festivals, 1966''2010" (Podcast). The University of Edinburgh . Retrieved January 28, 2016 '' via Soundcloud. Ebro Darden - Wikipedia Mon, 02 Dec 2019 12:36 Ebro Darden BornIbrahim Jamil Darden ( 1975-03-17 ) March 17, 1975 (age 44) NationalityAmericanOccupationMedia executiveradio personalityYears active1990''presentKnown forHot 97 radio personalityBeats1 DJChildren1Websitewww.EbroDarden.comIbrahim "Ebro" Darden (born March 17, 1975) is an American media executive and radio personality. Until 2014, he was Vice President of Programming for Emmis Communications' New York contemporary urban station WQHT (Hot 97). He is currently a co-host on the Hot 97 morning show, Ebro in the Morning, alongside Peter Rosenberg, and Laura Stylez. As of 2015, Darden also hosts a hip hop music-based radio show on Beats 1. Early life [ edit ] Darden was born to a black father and a Jewish mother. He attended a Pentecostal church and Hebrew school while growing up in Oakland and Sacramento.[1] Career [ edit ] Start in radio [ edit ] Darden began his career in radio in 1990 at KSFM in Sacramento, California, while he was still a teenager. At KSFM he worked in research and as a sales runner until moving into programming as an intern, and later co-hosting for KSFM's night and morning shows. In 1997, he worked at KBMB in Sacramento as Programming and Music Director, as well as an afternoon host. Eventually, Darden became Operations Manager at KBMB, while also co-hosting mornings at KXJM in Portland, Oregon, in 1999. Hot 97 [ edit ] In 2003, Darden became Music Director for WQHT, ultimately becoming the Program Director for the station in 2007.[2][3][4] Darden worked alongside several past WQHT Hot 97 morning show co-hosts including Star and Bucwild, Miss Jones, DJ Envy, Sway, and Joe Budden from 2004 to 2007, and introduced Cipha Sounds and Peter Rosenberg to the AM drive in 2009. He rejoined the Hot 97 Morning Show in 2012, alongside Cipha Sounds, Peter Rosenberg, and Laura Stylez. As Programming Director and on-air host, Darden was the main voice of several events at Hot 97 including Nicki Minaj's relationship with the station, and her alleged sexual relationship with the host; Hurricane Sandy; and Mister Cee's personal life.[5] In 2014, VH1 announced a new unscripted comedy series, This Is Hot 97, which featured Darden and fellow hosts including Angie Martinez, Funkmaster Flex, Peter Rosenberg, Cipha Sounds, Miss Info, and Laura Stylez.[6] Beats 1 [ edit ] In addition to his current on-air role at Hot 97, Darden is now one of three anchor DJs on Beats 1, an Internet radio service from Apple Music. Feuds and controversy [ edit ] A comedic rivalry between Darden and fellow accomplished radio personality Charlamagne Tha God of Power 105.1 has been ongoing for years. In May 2017, Darden clarified their relationship, stating, "The stuff we do on the radio is stupid. It's for fun. I make fun of you for fun. That's it. It's not that deep... me and that dude don't have a personal problem... a personal relationship".[7] Darden was mentioned in Remy Ma's "shETHER" diss track, on which Ma insinuated that he slept with Nicki Minaj by stating "Coke head, you cheated on your man with Ebro". After jokingly going back and forth with both Ma and her husband Papoose on social media, Darden denied the rumors, stating that he and Minaj had only a professional relationship.[8] Ebro has been in an ongoing feud with Brooklyn artist 6ix9ine. Ebro made fun of 6ix9ine as looking like a clown and criticized him for bragging about streaming numbers,[9] and 6ix9ine responded on the song "Stoopid" with the line "That nigga Ebro, he a bitch/Just another old nigga on a young nigga dick." [10] Personal life [ edit ] Darden has a daughter, Isa, who was born in 2014.[11] Recognition [ edit ] In 2013, he was recognized by Radio Ink as a future African American leader.[12] Filmography [ edit ] References [ edit ] Queen & Slim (2019) - IMDb Mon, 02 Dec 2019 12:13 3 nominations. See more awards >> Learn more More Like This Comedy | Crime | Drama 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A detective investigates the death of a patriarch of an eccentric, combative family. Director:Rian Johnson Stars:Daniel Craig,Chris Evans,Ana de Armas Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 6.6 / 10 X An embattled NYPD detective is thrust into a citywide manhunt for a pair of cop killers after uncovering a massive and unexpected conspiracy. Director:Brian Kirk Stars:Chadwick Boseman,Sienna Miller,J.K. Simmons Action | Biography | Drama 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X The extraordinary tale of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes, whose courage, ingenuity, and tenacity freed hundreds of slaves and changed the course of history. Director:Kasi Lemmons Stars:Cynthia Erivo,Leslie Odom Jr.,Joe Alwyn Biography | Drama 1 2 3 4 5 6 7 8 9 10 7.9 / 10 X Based on the true story of a real-life friendship between Fred Rogers and journalist Tom Junod. Director:Marielle Heller Stars:Tom Hanks,Matthew Rhys,Chris Cooper Drama 1 2 3 4 5 6 7 8 9 10 7.2 / 10 X A young actor's stormy childhood and early adult years as he struggles to reconcile with his father and deal with his mental health. Director:Alma Har'el Stars:Shia LaBeouf,Lucas Hedges,Noah Jupe Drama | Romance | Sport 1 2 3 4 5 6 7 8 9 10 7.7 / 10 X Traces the journey of a suburban family - led by a well-intentioned but domineering father - as they navigate love, forgiveness, and coming together in the aftermath of a loss. Director:Trey Edward Shults Stars:Taylor Russell,Kelvin Harrison Jr.,Alexa Demie Comedy | Drama | War 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director:Taika Waititi Stars:Roman Griffin Davis,Thomasin McKenzie,Scarlett Johansson Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 5.7 / 10 X A rookie New Orleans police officer is forced to balance her identity as a black woman after she witnesses two corrupt cops committing murder. Director:Deon Taylor Stars:Naomie Harris,Frank Grillo,Mike Colter Biography | Drama | History 1 2 3 4 5 6 7 8 9 10 7.3 / 10 X A corporate defense attorney takes on an environmental lawsuit against a chemical company that exposes a lengthy history of pollution. Director:Todd Haynes Stars:Anne Hathaway,Mark Ruffalo,William Jackson Harper Drama | Fantasy | Horror 1 2 3 4 5 6 7 8 9 10 8.3 / 10 X Two lighthouse keepers try to maintain their sanity while living on a remote and mysterious New England island in the 1890s. Director:Robert Eggers Stars:Willem Dafoe,Robert Pattinson,Valeriia Karaman Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X Consummate con man Roy Courtnay has set his sights on his latest mark: the recently widowed Betty McLeish, worth millions. But this time, what should have been a simple swindle escalates into a cat-and-mouse game with the ultimate stakes. Director:Bill Condon Stars:Helen Mirren,Ian McKellen,Russell Tovey Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 7.1 / 10 X In 1950s New York, a lonely private detective afflicted with Tourette's Syndrome ventures to solve the murder of his mentor and only friend. Director:Edward Norton Stars:Edward Norton,Gugu Mbatha-Raw,Alec Baldwin Edit Storyline Slim and Queen's first date takes an unexpected turn when a policeman pulls them over for a minor traffic violation. When the situation escalates, Slim takes the officer's gun and shoots him in self-defence. Now labelled cop killers in the media, Slim and Queen feel that they have no choice but to go on the run and evade the law. When a video of the incident goes viral, the unwitting outlaws soon become a symbol of trauma, terror, grief and pain for people all across the country Written bystmc-25959 Plot Summary | Add Synopsis Motion Picture Rating (MPAA) Rated R for violence, some strong sexuality, nudity, pervasive language, and brief drug use. | See all certifications >> Edit Details Release Date: 27 November 2019 (USA) See more >> Edit Box Office Opening Weekend USA: $11,700,000, 1 December 2019 Gross USA: $15,810,000 Cumulative Worldwide Gross: $15,810,000 See more on IMDbPro >> Company Credits Technical Specs Runtime: 131 min Aspect Ratio: 2.39 : 1 See full technical specs >> Edit Did You Know? Trivia First feature film to be directed by Melina Matsoukas, who has previously only directed music videos and TV episodes. See more >> Quotes Slim :Are you tryin' to die? Queen :No. I just always wanted to do that. Slim :Well, don't do it while I'm drivin' Queen :You should try it. Slim :Nah, I'm good. Queen :Pull over. Slim :Na-ah. Queen :Come on! Pull over. Pull over! Slim :If I do, would you please, let me drive the rest of the way it is? Queen :Swear to God. [...] See more >> Explore popular and recently added TV series available to stream now with Prime Video. Start your free trial Music in this episode Intro: Puff Daddy - It's all about the benjamins Outro: Blue Magic - Sideshow Donate to the show at moefundme.com Search for us in your podcast directory or use this link to subscribe to the feed Podcast Feed For more information: MoeFactz.com

Show Notes Moe Factz with Adam Curry for December 2nd 2019, Episode number 17 Shaft Stache Shownotes Robert Townsend (actor) - Wikipedia Mon, 02 Dec 2019 13:13 American actor Robert Townsend (born February 6, 1957) is an American actor, director, comedian, and writer.[1][2] Townsend is best known for directing the films Hollywood Shuffle (1987), Eddie Murphy Raw (1987), The Meteor Man (1993), The Five Heartbeats (1991) and various other films and stand-up specials. He is especially known for his eponymous self-titled character, Robert Peterson as the starring role as on The WB sitcom The Parent 'Hood (1995''1999), a series which he created and of which directed select episodes. Townsend is also known for his role as Donald "Duck" Matthews in his 1991 film The Five Heartbeats.[3] He later wrote, directed and produced Making The Five Heartbeats (2018), a documentary film about the production process and behind the scenes insight into creating the film. Townsend is also known for his production company Townsend Entertainment [4] which has produced films Playin' for Love,[5] In the Hive and more. During the 1980s and early''1990s, Townsend gained national exposure through his stand-up comedy routines and appearances on The Tonight Show Starring Johnny Carson. Townsend has worked with talent including Halle Berry, Morgan Freeman, Chris Tucker, Beyonc(C), Denzel Washington and many more.[6][7][8] Early life and career [ edit ] Townsend was born in Chicago, Illinois, the second of four children[9] to Shirley (n(C)e Jenkins) and Ed Townsend. His mother ended up raising him and his three siblings as a single parent. Growing up on the city's west side, Townsend attended Austin High School; graduating in 1975.[10] He became interested in acting as a teenager. During a reading of Sophocles' Oedipus Rex in high school, Townsend captured the attention of Chicago's X Bag Theatre, The Experimental Black Actors Guild. Townsend later auditioned for parts at Chicago's Experimental Black Actors' Guild and performed in local plays studying at the famed Second City comedy workshop for improvisation in 1974. Townsend had a brief uncredited role in the 1975 movie Cooley High. After high school, Townsend enrolled at Illinois State University, studied a year and later moved to New York to study at the Negro Ensemble Company. Townsend's mother believed that he should complete his college education, but he felt that college took time away from his passion for acting, and he soon dropped out of school to pursue his acting career full-time. Career [ edit ] Townsend auditioned to be part of Saturday Night Live's 1980''1981 cast, but was rejected in favor of Eddie Murphy. In 1982, Townsend appeared as one of the main characters in the PBS series Another Page, a program produced by Kentucky Educational Television that taught literacy to adults through serialized stories. Townsend later appeared in small parts in films like A Soldier's Story (1984), directed by Norman Jewison, and after its success garnered much more substantial parts in films like The Mighty Quinn (1989) with Denzel Washington.[11][12][13] In 1987, Townsend wrote, directed and produced Hollywood Shuffle, a satire based on the hardships and obstacles that black actors undergo in the film industry. The success of his first project helped him establish himself in the industry.[6][14] Another of his films was The Five Heartbeats based on 1960s R&B male groups and the tribulations of the music industry. Townsend created and produced two television variety shows'--the CableACE award''winning Robert Townsend and His Partners in Crime for HBO, and the Fox Television variety show Townsend Television (1993). He also created and starred in the WB Network's sitcom The Parent 'Hood which originally ran from January 1995 to July 1999. In 2018, Townsend also directed 2 episodes for the B.E.T. Series American Soul which began airing in 2019. The show is about Don Cornelius and Soul Train. Townsend was programming director at the Black Family Channel, but the network folded in 2007. Townsend created The Robert Townsend Foundation, a nonprofit organization whose mission is to introduce and help new unsigned filmmakers. Awards and other credits [ edit ] Townsend directed the 2001 TV movie, Livin' for Love: The Natalie Cole Story for which Cole won the NAACP Image Award as Outstanding Actress in a Television Movie, Mini-Series or Dramatic Special. Townsend also directed two television movies in 2001 and 2002 respectively, Carmen: A Hip Hopera and 10,000 Black Men Named George. In 2013 Townsend was nominated for an Ovation Award in the category of "Lead Actor in a Musical" for his role as Dan in the La Mirada Theatre for the Performing Arts production of Next to Normal.[15] Personal life [ edit ] Townsend was married to Cheri Jones[16] from September 15, 1990, to August 9, 2001.[17] Together they have two daughters, Sierra and Skylar (Skye Townsend), both entertainers, and a son, Isiah.[6] Filmography [ edit ] Further reading [ edit ] Alexander, George. Why We Make Movies: Black Filmmakers Talk About the Magic of Cinema. Harlem Moon. 2003.Collier, Aldore. "Robert Townsend: a new kind of Hollywood dreamer. Actor-producer-director plans to make films that uplift and transform Black audiences". Ebony Magazine. 1 June 1991.Rogers, Brent. Robert Townsend Article in Perspectives. Sustaining Digital History, 12 November 2007.References [ edit ] ^ "Robert Townsend". The New York Times. ^ "As Robert Townsend Sees It : He's Fighting Stereotypes With 'Meteor Man' and New TV Show". Los Angeles Times . Retrieved 2010-10-10 . ^ The Five Heartbeats , retrieved 2019-09-16 ^ "Townsend Entertainment - IMDbPro". pro.imdb.com . Retrieved 2018-03-06 . ^ "Playin' For Love". Black Cinema Connection. 2014-11-05 . Retrieved 2018-03-06 . ^ a b c "About". Robert Townsend. Archived from the original on 2011-07-14. ^ "Carmen: A Hip Hopera", Wikipedia, 2019-08-09 , retrieved 2019-09-17 ^ B*A*P*S , retrieved 2019-09-17 ^ "Townsend, Robert (1957-)". BlackPast.Org. 2008 . Retrieved September 18, 2017 . ^ "1975 Austin High School Yearbook (Chicago, Illinois)". Classmates.com. 1975 . Retrieved September 18, 2017 . ^ Vincent Canby, "Review/Film; Tropical Murder", The New York Times, February 17, 1989. ^ The Mighty Quinn , retrieved 2019-09-17 ^ A Soldier's Story , retrieved 2019-09-17 ^ Hollywood Shuffle , retrieved 2019-09-17 ^ "2013 Ovation Awards Nominees '-- South by Southeast". thisstage.la. LA STAGE Alliance. September 16, 2013 . Retrieved 2017-04-21 . ^ "The Week's Best Photo". Google Books. JET Magazine. March 25, 1991 . Retrieved September 18, 2017 . ^ Gimenes, Erika (2001). "Robert Townsend to divorce". Hollywood.com . Retrieved September 18, 2017 . ^ "Jackie's Back! (1999)" at IMDb. External links [ edit ] Robert Townsend on IMDbRobert Townsend (Official Website) (9) Charles Woods (The Professor) - Hollywood's Tricknology: Mandingo To Malcolm X - YouTube Mon, 02 Dec 2019 12:59 Tyler Perry Mon, 02 Dec 2019 12:57 Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Tyler Perry's Story Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Read His Story Outreach Since 2006, The Perry Foundation's aim has been to transform tragedy into triumph by empowering the economically disadvantaged to achieve a better quality of life. We focus on health and clean water, education and technology, arts and culture, and globally-sustainable economic development. Get Involved Visit Website You are viewing Tyler Perry Entertainment. If you'd like to view the Tyler Perry Studios, click here. Black writers courageously staring down the white gaze '' this is why we all must read them | Stan Grant | Opinion | The Guardian Mon, 02 Dec 2019 12:46 The white gaze '' it is a phrase that resonates in black American literature. Writers from WEB Du Bois to Ralph Ellison to James Baldwin and Toni Morrison have struggled with it and railed against it. As Morrison '' a Nobel Laureate '' once said: Our lives have no meaning, no depth without the white gaze. And I have spent my entire writing life trying to make sure that the white gaze was not the dominant one in any of my books. The white gaze: it traps black people in white imaginations. It is the eyes of a white schoolteacher who sees a black student and lowers expectations. It is the eyes of a white cop who sees a black person and looks twice '' or worse, feels for a gun. Du Bois explored this more than a century ago in his book The Souls of Black Folk, reflecting on his conversations with white people and the ensuing delicate dance around the ''Negro problem''. Between me and the other world there is an ever unasked question'.... All, nevertheless, flutter around it ... Instead of saying directly, how does it feel to be a problem? They say, I know an excellent coloured man in my town ... To the real question '... I answer seldom a word. Baldwin was as ever more direct and piercing, writing in his book Nobody Knows My Name. I have spent most of my life ... watching white people and outwitting them so that I might survive. The flame has passed to a new generation. In 2015 three more black writers have stared down the white gaze. In their own ways Ta-Nehisi Coates, Claudia Rankine and George Yancy have held up a mirror to white America. These are uncompromising and fearless voices. Coates' searing essay Between The World And Me critiques America against a backdrop of black deaths at the hands of police. He says the country's history is rooted in slavery and the assault against the black body. In the form of a letter to his son, Coates writes: Here is what I would like for you to know: In America it is traditional to destroy the black body '' it is heritage. In Citizen '' An American Lyric, poet Rankine reflects on the black experience from the victims of Hurricane Katrina, or Trayvon Martin, a 17 year-old black youth shot dead by a neighbourhood watch volunteer who was acquitted, or black tennis star Serena Williams. In each case Rankine sees lives framed by whiteness. She writes: Because white men can't police their imagination, black men are dying. Philosophy Professor George Yancy just last week penned a letter in the New York Times addressed to ''Dear White America''. He asks his countrymen to listen with love, and to look at those things that might cause pain and terror. All white people, he says, benefit from racism and this means each, in their own way, are racist. '...don't run to seek shelter from your own racism'...practice being vulnerable. Being neither a ''good'' white person, nor a liberal white person will get you off the proverbial hook. Their unflinching work is not tempered by the fact a black man is in the White House '' that only makes their voices more urgent. Coates, Rankine, Yancy '' each has been variously praised and awarded, yet each has been pilloried as well. This is inevitable when some people don't like what the mirror reflects. It takes courage for a black person to speak to a white world, a world that can render invisible people of colour, unless they begin to more closely resemble white people themselves '' an education, a house in the suburbs, a good job, lighter skin. In Australia, too, black voices are defying the white gaze. We may not have the popular cut through of a Morrison or a Baldwin or a Coates, but we have a proud tradition '' Oodgeroo Noonuccal, Kevin Gilbert, Ruby Langford or more recently Kim Scott, Alexis Wright, Anita Heiss. I have spent some time recently reading some of the most powerful works of Indigenous writers. Their styles and genres are many and varied but there is a common and powerful theme of defiance and survival. This is a world so instantly recognisable to us '' Indigenous people '' but still so foreign to white Australia. Natalie Harkin's book of poetry, Dirty Words, is a subversive dictionary that turns English words back on their users: A is apology, B is for Boat People '... G is for Genocide ... S for Survival. ''How do you dream,'' she writes, ''When your lucky country does not sleep''. Bruce Pascoe's Dark Emu challenges the white stereotype of the ''primitive hunter gatherer''. He says the economy and culture of Indigenous people has been grossly undervalued. He cites journals and diaries of explorers and colonists to reveal the industry and ingenuity of pre-colonial Aboriginal society. He says it is a window into a world of people building dams and wells and houses, irrigating and harvesting seed and creating elaborate cemeteries. Pascoe's work demands to be taught in our schools. Tony Birch is an acclaimed novelist and his latest Ghost River is remarkable. It is the story of two friends navigating the journey into adulthood guided by the men of the river '' men others may see as homeless and hopeless. It is a work infused with a sense of place and belonging. Ellen Van Neerven's Heat and Light is a genre-busting mystical journey into identity: sexual, racial and national. It is provocative and challenging and mind bending, and altogether stunning. You won't find many of these titles in the annual best book lists. Occasionally they pop up, but not as often as they deserve. You probably won't hear much of Samuel Wagan Watson's Love Poems and Death Threats, or Ken Canning's Yimbama, or Lionel Fogarty's Eelahroo (Long Ago) Nyah (Looking) Mobo-Mobo (Future). That these works are not more widely read is a national shame. In our busy lives, try to find time for some of these books in 2016 '' read with the courage of these writers. George Yancy asks white Americans to become ''un-sutured'', to open themselves up and let go of their white innocence. Why is this important? Well, for white people it may simply be a matter of choice '' the fate of black people may not affect them. For us it is survival '' the white gaze means we die young, are locked up and locked out of work and education. We hear a lot about recognition '' acknowledging Indigenous people in the Australian constitution. But there is another recognition '' recognising the pervasive and too often destructive role of race in our lives, and the need to lift our gaze above it. Queen | Definition of Queen by Merriam-Webster Mon, 02 Dec 2019 12:40 To save this word, you'll need to log in. ËkwÄ'n 1 a : the wife or widow of a king b : the wife or widow of a tribal chief 2 a : a female monarch b : a female chieftain 3 a : a woman eminent in rank, power, or attractions a movie queen b : a goddess or a thing personified as female and having supremacy in a specified realm c : an attractive girl or woman especially : a beauty contest winner 4 : the most privileged piece of each color in a set of chessmen having the power to move in any direction across any number of unoccupied squares 5 : a playing card marked with a stylized figure of a queen 6 : the fertile fully developed female of social bees, ants, and termites whose function is to lay eggs 7 : a mature female cat kept especially for breeding 8 slang , often disparaging : a male homosexual especially : an effeminate one queened ; queening ; queens intransitive verb 1 : to act like a queen especially : to put on airs '-- usually used with it queens it over her friends 2 : to become a queen in chess the pawn queens Pan-Africanism - Wikipedia Mon, 02 Dec 2019 12:37 Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada and Europe.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed ] are intertwined. At its core Pan-Africanism is a belief that ''African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5] The Organization of African Unity (now the African Union) was established in 1963 to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations.[6] The African Union Commission has its seat in Addis Ababa and the Pan-African Parliament has its seat in Johannesburg and Midrand. Overview [ edit ] Pan-Africanism stresses the need for "collective self-reliance".[7] Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Julius Nyerere, Ahmed S(C)kou Tour(C), Kwame Nkrumah, King Sobhuza II, Thomas Sankara and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora.[8][9][10] Pan-Africanists believe that solidarity will enable the continent to fulfill its potential to independently provide for all its people. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas".[11] Advocates of Pan-Africanism'--i.e. "Pan-Africans" or "Pan-Africanists"'--often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.[11] History [ edit ] As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilisations and the struggles against slavery, racism, colonialism, and neo-colonialism.[8] Alongside a large number of slaves insurrections, by the end of the 19th century a political movement developed across the Americas, Europe and Africa that sought to weld disparate movements into a network of solidarity, putting an end to oppression. Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism.[12] In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV. Modern Pan-Africanism began around the start of the 20th century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[13][14][15] With the independence of Ghana in March 1957, Kwame Nkrumah was elected as the first Prime Minister and President of the State.[16] Nkrumah emerged as a major advocate for the unity of Independent Africa. The Ghanaian President embodied a political activist approach to pan-Africanism as he championed the "quest for regional integration of the whole of the African continent".[17] This period represented a "Golden Age of high pan-African ambitions"; the Continent had experienced revolution and decolonization from Western powers and the narrative of rebirth and solidarity had gained momentum within the pan-African movement.[17] Nkrumah's pan-African principles intended for a union between the Independent African states upon a recognition of their commonality (i.e. suppression under imperialism). Pan-Africanism under Nkrumah evolved past the assumptions of a racially exclusive movement associated with black Africa, and adopted a political discourse of regional unity [18] In April 1958, Nkrumah hosted the first All-African Peoples' Conference (AAPC) in Accra, Ghana. This Conference invited delegates of political movements and major political leaders. With the exception of South Africa, all Independent States of the Continent attended: Egypt, Ethiopia, Ghana, Liberia, Libya, Morocco, Tunisia and Sudan.[18] This Conference signified a monumental event in the pan-African movement, as it revealed a political and social union between those considered Arabic states and the black African regions. Further, the Conference espoused a common African Nationalist identity, among the States, of unity and anti-Imperialism. Frantz Fanon, journalist, freedom fighter and a member of the Algerian FLN party attended the conference as a delegate for Algeria.[19] Considering the armed struggle of the FLN against French colonial rule, the attendees of the Conference agreed to support the struggle of those States under colonial oppression. This encouraged the commitment of direct involvement in the "emancipation of the Continent; thus, a fight against colonial pressures on South Africa was declared and the full support of the FLN struggle in Algeria, against French colonial rule"".[20] In the years following 1958, Accra Conference also marked the establishment of a new foreign policy of non-alignment as between the US and USSR, and the will to establish an "African Identity" in global affairs by advocating a unity between the African States on international relations. "This would be based on the Bandung Declaration, the Charter of the UN and on loyalty to UN decisions."[20] In 1959, Nkrumah, President S(C)kou Tour(C) of Guinea and President William Tubman of Liberia met at Sanniquellie and signed the Sanniquellie Declaration outlining the principles for the achievement of the unity of Independent African States whilst maintaining a national identity and autonomous constitutional structure.[21][22] The Declaration called for a revised understanding of pan-Africanism and the uniting of the Independent States. In 1960, the second All-African Peoples' Conference was held in Addis Ababa, Ethiopia.[23] The membership of the All-African Peoples' Organisation (AAPO) had increased with the inclusion of the "Algerian Provisional Government (as they had not yet won independence), Cameroun, Guinea, Nigeria, Somalia and the United Arab Republic".[24] The Conference highlighted diverging ideologies within the movement, as Nkrumah's call for a political and economic union between the Independent African States gained little agreement. The disagreements following 1960 gave rise to two rival factions within the pan-African movement: the Casablanca Bloc and the Brazzaville Bloc.[25] In 1962, Algeria gained independence from French colonial rule and Ahmed Ben Bella assumed Presidency. Ben Bella was a strong advocate for pan-Africanism and an African Unity. Following the FLN's armed struggle for liberation, Ben Bella spoke at the UN and espoused for Independent Africa's role in providing military and financial support to the African liberation movements opposing apartheid and fighting Portuguese colonialism.[26] In search of a united voice, in 1963 at an African Summit conference in Addis Ababa, Ethiopia, 32 African states met and established the Organization of African Unity (OAU). The creation of the OAU Charter took place at this Summit and defines a coordinated "effort to raise the standard of living of member States and defend their sovereignty" by supporting freedom fighters and decolonisation.[27] Thus, was the formation of the African Liberation Committee (ALC), during the 1963 Summit. Championing the support of liberation movements, was Algeria's President Ben Bella, immediately "donated 100 million francs to its finances and was one of the first countries, of the Organisation to boycott Portuguese and South African goods".[26] In 1969, Algiers hosted the Pan-African Cultural Festival, on July 21 and it continued for eight days.[28] At this moment in history, Algeria stood as a ''beacon of African and Third-World militancy,''[28] and would come to inspire fights against colonialism around the world. The festival attracted thousands from African states and the African Diaspora, including the Black Panthers. It represented the application of the tenets of the Algerian revolution to the rest of Africa, and symbolized the re-shaping of the definition of pan-African identity under the common experience of colonialism.[28] The Festival further strengthened Algeria's President, Boumediene's standing in Africa and the Third World.[28] After the death of Kwame Nkrumah in 1972, Muammar Qaddafi assumed the mantle of leader of the Pan-Africanist movement and became the most outspoken advocate of African Unity, like Nkrumah before him '' for the advent of a "United States of Africa".[29] In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s.[30] Concept [ edit ] As originally conceived by Henry Sylvester-Williams (although some historians[who? ] credit the idea to Edward Wilmot Blyden), Pan-Africanism referred to the unity of all continental Africa.[31] During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of Africans in South Africa under Apartheid rule. Other pan-Africanist organisations include: Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement. Additionally, Pan-Africanism is seen as an endeavor to return to what are deemed by its proponents as singular, traditional African concepts about culture, society, and values. Examples of this include L(C)opold S(C)dar Senghor's N(C)gritude movement, and Mobutu Sese Seko's view of Authenticit(C). An important theme running through much pan-Africanist literature concerns the historical links between different countries on the continent, and the benefits of cooperation as a way of resisting imperialism and colonialism. In the 21st century, some Pan-Africanists aim to address globalisation and the problems of environmental justice. For instance, at the conference "Pan-Africanism for a New Generation"[32] held at the University of Oxford, June 2011, Ledum Mittee, the current president of the Movement for the Survival of the Ogoni People (MOSOP), argued that environmental justice movements across the African continent should create horizontal linkages in order to better protect the interests of threatened peoples and the ecological systems in which they are embedded, and upon which their survival depends. Some universities went as far as creating "Departments of Pan-African Studies" in the late 1960s. This includes the California State University, where that department was founded in 1969 as a direct reaction to the civil rights movement, and is today dedicated to "teaching students about the African World Experience", to "demonstrate to the campus and the community the richness, vibrance, diversity, and vitality of African, African American, and Caribbean cultures" and to "presenting students and the community with an Afrocentric analysis" of anti-black racism.[33]Syracuse University also offers a master's degree in "Pan African Studies".[34] Pan-African colors [ edit ] The flags of numerous states in Africa and of Pan-African groups use green, yellow and red. This colour combination was originally adopted from the 1897 flag of Ethiopia, and was inspired by the fact that Ethiopia is the continent's oldest independent nation,[35] thus making the Ethiopian green, yellow and red the closest visual representation of Pan-Africanism. This is in comparison to the Black Nationalist flag, representing political theory centred around the eugenicist caste-stratified colonial Americas.[36] The UNIA (Universal Negro Improvement Association) flag, is a tri-color flag consisting of three equal horizontal bands of (from top down) red, black and green. The UNIA formally adopted it on August 13, 1920,[37] during its month-long convention at Madison Square Garden in New York.[38][39] Variations of the flag have been used in various countries and territories in Africa and the Americas to represent Black Nationalist ideologies. Among these are the flags of Malawi, Kenya and Saint Kitts and Nevis. Several Pan-African organizations and movements have also often employed the emblematic red, black and green tri-color scheme in variety of contexts. Maafa studies [ edit ] Maafa is an aspect of Pan-African studies. The term collectively refers to 500 years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, and other forms of oppression.[40][41] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.[42] Political parties and organizations [ edit ] In Africa [ edit ] Organisation of African Unity, succeeded by the African UnionAfrican Unification FrontRassemblement D(C)mocratique AfricainAll-African People's Revolutionary PartyConvention People's Party (Ghana)Pan-African Renaissance[43]Economic Freedom Fighters (South Africa)Pan Africanist Congress of Azania (South Africa)In the Caribbean [ edit ] The Pan-African Affairs Commission for Pan-African Affairs, a unit within the Office of the Prime Minister of Barbados.[44]African Society for Cultural Relations with Independent Africa (Guyana)Antigua Caribbean Liberation Movement (Antigua and Barbuda)Clement Payne Movement (Barbados)Marcus Garvey People's Political Party (Jamaica)Universal Negro Improvement Association and African Communities League (Jamaica)In the United Kingdom [ edit ] Pan-African FederationIn the United States [ edit ] The Council on African Affairs (CAA): founded in 1937 by Max Yergan and Paul Robeson, the CAA was the first major U.S. organization whose focus was on providing pertinent and up-to-date information about Pan-Africanism across the United States, particularly to African Americans. Probably the most successful campaign of the Council was for South African famine relief in 1946. The CAA was hopeful that, following World War II, there would be a move towards Third World independence under the trusteeship of the United Nations.[45] To the CAA's dismay, the proposals introduced by the U.S. government to the conference in April/May 1945 set no clear limits on the duration of colonialism and no motions towards allowing territorial possessions to move towards self-government.[45] Liberal supporters abandoned the CAA, and the federal government cracked down on its operations. In 1953 the CAA was charged with subversion under the McCarran Internal Security Act. Its principal leaders, including Robeson, W. E. B. Du Bois, and Alphaeus Hunton (1903''70), were subjected to harassment, indictments, and in the case of Hunton, imprisonment. Under the weight of internal disputes, government repression, and financial hardships, the Council on African Affairs disbanded in 1955.[46]The US Organization was founded in 1965 by Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida, and is perhaps best known for creating Kwanzaa and the Nguzo Saba ("seven principles"). In the words of its founder and chair, Karenga, "the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation".[47]Pan-African concepts and philosophies [ edit ] Afrocentric Pan-Africanism [ edit ] Afrocentric Pan-Africanism is espoused by Kwabena Faheem Ashanti in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Francis Ohanyido, a Nigerian philosopher-poet.[48] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida [ edit ] Hip hop [ edit ] Since the late 1970s, hip hop has emerged as a powerful force that has partly shaped black identity worldwide. In his 2005 article "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate describes hip-hop culture as the product of a Pan-African state of mind. It is an "ethnic enclave/empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous".[49] Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" states that hip-hop provides the world with "vivid illustrations of Black lived experience", creating bonds of black identity across the globe.[50] From a Pan-African perspective, Hip-Hop Culture can be a conduit to authenticate a black identity, and in doing so, creates a unifying and uplifting force among Africans that Pan-Africanism sets out to achieve. Pan-African art [ edit ] Further information on pan-African film festivals see: FESPACO and PAFFSee also [ edit ] Literature [ edit ] Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledgem 2003.Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, ISBN 0-416-16710-1, and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, ISBN 0-8419-0161-9.Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965.Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985.References [ edit ] ^ Austin, David (Fall 2007). "All Roads Led to Montreal: Black Power, the Caribbean and the Black Radical Tradition in Canada". Journal of African American History. 92 (4): 516''539 . Retrieved March 30, 2019 . ^ Oloruntoba-Oju, Omotayo (December 2012). "Pan Africanism, Myth and History in African and Caribbean Drama". Journal of Pan African Studies. 5 (8): 190 ff. ^ Frick, Janari, et al. (2006), History: Learner's Book, p. 235, South Africa: New Africa Books. ^ Makalani, Minkah (2011), "Pan-Africanism". Africana Age. ^ New Dictionary of the History of Ideas. The Gale Group, Inc. 2005. ^ About the African Union Archived January 29, 2011, at the Wayback Machine. ^ "The objectives of the PAP", The Pan-African Parliament '' 2014 and beyond. ^ a b Falola, Toyin; Essien, Kwame (2013). Pan-Africanism, and the Politics of African Citizenship and Identity. London: Routledge. pp. 71''72. ISBN 1135005192 . Retrieved September 26, 2015 . ^ Goebel, Anti-Imperial Metropolis, pp. 250''278. ^ Maguire, K., "Ghana re-evaluates Nkrumah", GlobalPost, October 21, 2009. Retrieved September 13, 2012. ^ a b Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. ISBN 9789956763016. Retrieved August 23, 2018. ^ "Pan-Africanism". exhibitions.nypl.org . Retrieved February 16, 2017 . ^ "A history of Pan-Africanism", New Internationalist, 326, August 2000. ^ The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme). ^ Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: University of North Carolina Press, 2014, p. 71. ^ Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, March 8, 2016. Retrieved March 23, 2017. ^ a b Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. Retrieved March 23, 2017. ^ a b Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41. ^ Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66. ^ a b Legum (1965). Pan-Africanism, p. 42. ^ Adi & Sherwood (2003). Pan-African History, p. 179. ^ Legum (1965), Pan-Africanism, p. 45. ^ Legum (1965). Pan-Africanism, p. 46. ^ Legum (1965), Pan-Africanism, p. 47. ^ Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan. ^ a b Adi & Sherwood (2003), Pan-African History, p. 10. ^ "African states unite against white rule", ON THIS DAY | May25. BBC News. Retrieved March 23, 2017. ^ a b c d Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Yale University Press, pp. 97''98. ^ Martin, G. (December 23, 2012). African Political Thought. Springer. ISBN 9781137062055. ^ See e.g. Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68. ^ Campbell, Crystal Z. (December 2006). "Sculpting a Pan-African Culture in the Art of N(C)gritude: A Model for African Artist" (PDF) . The Journal of Pan African Studies. Archived from the original on June 1, 2015. CS1 maint: BOT: original-url status unknown (link) ^ Oxford University African Society Conference, Corpus Christi College, Oxford University, May 5, 2012. ^ "About Us". Csus.edu . Retrieved October 15, 2015 . ^ The M.A. in Pan African Studies Archived October 25, 2014, at the Wayback Machine, African American Studies at Syracuse University. ^ Smith, Whitney (2001). Flag Lore of All Nations . Millbrook Press. p. 36. ISBN 0761317538 . Retrieved October 7, 2014 . ^ Lionel K., McPherson; Shelby, Tommie (Spring 2004). "Blackness and Blood: Interpreting African American Identity" (PDF) . Philosophy and Public Affairs. 32: 171''192. ^ Wikisource contributors, "The Declaration of the Rights of the Negro Peoples of the World", Wikisource, The Free Library. (Retrieved October 6, 2007). ^ "25,000 Negroes Convene: International Gathering Will Prepare Own Bill of Rights", The New York Times, August 2, 1920. Proquest. Retrieved October 5, 2007. ^ "Negroes Adopt Bill Of Rights: Convention Approves Plan for African Republic and Sets to Work on Preparation of Constitution of the Colored Race Negro Complaints Aggression Condemned Recognition Demanded". The Christian Science Monitor, August 17, 1920. Proquest. Retrieved October 5, 2007. ^ "What Holocaust". "Glenn Reitz". Archived from the original on October 18, 2007. ^ "The Maafa, African Holocaust". Swagga. ^ Ogunleye, Tolagbe (1997). "African American Folklore: Its Role in Reconstructing African American History". Journal of Black Studies. 27 (4): 435''455. ISSN 0021-9347. ^ "Pan-African Renaissance". ^ Rodney Worrell (2005). Pan-Africanism in Barbados: An Analysis of the Activities of the Major 20th-century Pan-African Formations in Barbados. New Academia Publishing, LLC. pp. 99''102. ISBN 978-0-9744934-6-6. ^ a b Duberman, Martin. Paul Robeson, 1989, pp. 296''97. ^ "Council on African Affairs", African Activist Archive. ^ "Philosophy, Principles, and Program". The Organization Us. ^ "Francis Okechukwu Ohanyido". African Resource. ^ Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", Village Voice, January 4, 2005. ^ Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". In American Behavioral Scientist, Vol. 46.10 (2003): 1346''58. External links [ edit ] SNCC Digital Gateway: Pan-Africanism'--Digital documentary website created by the SNCC Legacy Project and Duke University, telling the story of the Student Nonviolent Coordinating Committee & grassroots organizing from the inside-outAfrican UnionAfrican Code Unity Through DiversityA-APRP WebsiteThe Major Pan-African news and articles siteProfessor David Murphy (November 15, 2015). "The Performance of Pan-Africanism: performing black identity at major pan-African festivals, 1966''2010" (Podcast). The University of Edinburgh . Retrieved January 28, 2016 '' via Soundcloud. Ebro Darden - Wikipedia Mon, 02 Dec 2019 12:36 Ebro Darden BornIbrahim Jamil Darden ( 1975-03-17 ) March 17, 1975 (age 44) NationalityAmericanOccupationMedia executiveradio personalityYears active1990''presentKnown forHot 97 radio personalityBeats1 DJChildren1Websitewww.EbroDarden.comIbrahim "Ebro" Darden (born March 17, 1975) is an American media executive and radio personality. Until 2014, he was Vice President of Programming for Emmis Communications' New York contemporary urban station WQHT (Hot 97). He is currently a co-host on the Hot 97 morning show, Ebro in the Morning, alongside Peter Rosenberg, and Laura Stylez. As of 2015, Darden also hosts a hip hop music-based radio show on Beats 1. Early life [ edit ] Darden was born to a black father and a Jewish mother. He attended a Pentecostal church and Hebrew school while growing up in Oakland and Sacramento.[1] Career [ edit ] Start in radio [ edit ] Darden began his career in radio in 1990 at KSFM in Sacramento, California, while he was still a teenager. At KSFM he worked in research and as a sales runner until moving into programming as an intern, and later co-hosting for KSFM's night and morning shows. In 1997, he worked at KBMB in Sacramento as Programming and Music Director, as well as an afternoon host. Eventually, Darden became Operations Manager at KBMB, while also co-hosting mornings at KXJM in Portland, Oregon, in 1999. Hot 97 [ edit ] In 2003, Darden became Music Director for WQHT, ultimately becoming the Program Director for the station in 2007.[2][3][4] Darden worked alongside several past WQHT Hot 97 morning show co-hosts including Star and Bucwild, Miss Jones, DJ Envy, Sway, and Joe Budden from 2004 to 2007, and introduced Cipha Sounds and Peter Rosenberg to the AM drive in 2009. He rejoined the Hot 97 Morning Show in 2012, alongside Cipha Sounds, Peter Rosenberg, and Laura Stylez. As Programming Director and on-air host, Darden was the main voice of several events at Hot 97 including Nicki Minaj's relationship with the station, and her alleged sexual relationship with the host; Hurricane Sandy; and Mister Cee's personal life.[5] In 2014, VH1 announced a new unscripted comedy series, This Is Hot 97, which featured Darden and fellow hosts including Angie Martinez, Funkmaster Flex, Peter Rosenberg, Cipha Sounds, Miss Info, and Laura Stylez.[6] Beats 1 [ edit ] In addition to his current on-air role at Hot 97, Darden is now one of three anchor DJs on Beats 1, an Internet radio service from Apple Music. Feuds and controversy [ edit ] A comedic rivalry between Darden and fellow accomplished radio personality Charlamagne Tha God of Power 105.1 has been ongoing for years. In May 2017, Darden clarified their relationship, stating, "The stuff we do on the radio is stupid. It's for fun. I make fun of you for fun. That's it. It's not that deep... me and that dude don't have a personal problem... a personal relationship".[7] Darden was mentioned in Remy Ma's "shETHER" diss track, on which Ma insinuated that he slept with Nicki Minaj by stating "Coke head, you cheated on your man with Ebro". After jokingly going back and forth with both Ma and her husband Papoose on social media, Darden denied the rumors, stating that he and Minaj had only a professional relationship.[8] Ebro has been in an ongoing feud with Brooklyn artist 6ix9ine. Ebro made fun of 6ix9ine as looking like a clown and criticized him for bragging about streaming numbers,[9] and 6ix9ine responded on the song "Stoopid" with the line "That nigga Ebro, he a bitch/Just another old nigga on a young nigga dick." [10] Personal life [ edit ] Darden has a daughter, Isa, who was born in 2014.[11] Recognition [ edit ] In 2013, he was recognized by Radio Ink as a future African American leader.[12] Filmography [ edit ] References [ edit ] Queen & Slim (2019) - IMDb Mon, 02 Dec 2019 12:13 3 nominations. See more awards >> Learn more More Like This Comedy | Crime | Drama 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A detective investigates the death of a patriarch of an eccentric, combative family. Director:Rian Johnson Stars:Daniel Craig,Chris Evans,Ana de Armas Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 6.6 / 10 X An embattled NYPD detective is thrust into a citywide manhunt for a pair of cop killers after uncovering a massive and unexpected conspiracy. Director:Brian Kirk Stars:Chadwick Boseman,Sienna Miller,J.K. Simmons Action | Biography | Drama 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X The extraordinary tale of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes, whose courage, ingenuity, and tenacity freed hundreds of slaves and changed the course of history. Director:Kasi Lemmons Stars:Cynthia Erivo,Leslie Odom Jr.,Joe Alwyn Biography | Drama 1 2 3 4 5 6 7 8 9 10 7.9 / 10 X Based on the true story of a real-life friendship between Fred Rogers and journalist Tom Junod. Director:Marielle Heller Stars:Tom Hanks,Matthew Rhys,Chris Cooper Drama 1 2 3 4 5 6 7 8 9 10 7.2 / 10 X A young actor's stormy childhood and early adult years as he struggles to reconcile with his father and deal with his mental health. Director:Alma Har'el Stars:Shia LaBeouf,Lucas Hedges,Noah Jupe Drama | Romance | Sport 1 2 3 4 5 6 7 8 9 10 7.7 / 10 X Traces the journey of a suburban family - led by a well-intentioned but domineering father - as they navigate love, forgiveness, and coming together in the aftermath of a loss. Director:Trey Edward Shults Stars:Taylor Russell,Kelvin Harrison Jr.,Alexa Demie Comedy | Drama | War 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director:Taika Waititi Stars:Roman Griffin Davis,Thomasin McKenzie,Scarlett Johansson Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 5.7 / 10 X A rookie New Orleans police officer is forced to balance her identity as a black woman after she witnesses two corrupt cops committing murder. Director:Deon Taylor Stars:Naomie Harris,Frank Grillo,Mike Colter Biography | Drama | History 1 2 3 4 5 6 7 8 9 10 7.3 / 10 X A corporate defense attorney takes on an environmental lawsuit against a chemical company that exposes a lengthy history of pollution. Director:Todd Haynes Stars:Anne Hathaway,Mark Ruffalo,William Jackson Harper Drama | Fantasy | Horror 1 2 3 4 5 6 7 8 9 10 8.3 / 10 X Two lighthouse keepers try to maintain their sanity while living on a remote and mysterious New England island in the 1890s. Director:Robert Eggers Stars:Willem Dafoe,Robert Pattinson,Valeriia Karaman Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X Consummate con man Roy Courtnay has set his sights on his latest mark: the recently widowed Betty McLeish, worth millions. But this time, what should have been a simple swindle escalates into a cat-and-mouse game with the ultimate stakes. Director:Bill Condon Stars:Helen Mirren,Ian McKellen,Russell Tovey Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 7.1 / 10 X In 1950s New York, a lonely private detective afflicted with Tourette's Syndrome ventures to solve the murder of his mentor and only friend. Director:Edward Norton Stars:Edward Norton,Gugu Mbatha-Raw,Alec Baldwin Edit Storyline Slim and Queen's first date takes an unexpected turn when a policeman pulls them over for a minor traffic violation. When the situation escalates, Slim takes the officer's gun and shoots him in self-defence. Now labelled cop killers in the media, Slim and Queen feel that they have no choice but to go on the run and evade the law. When a video of the incident goes viral, the unwitting outlaws soon become a symbol of trauma, terror, grief and pain for people all across the country Written bystmc-25959 Plot Summary | Add Synopsis Motion Picture Rating (MPAA) Rated R for violence, some strong sexuality, nudity, pervasive language, and brief drug use. | See all certifications >> Edit Details Release Date: 27 November 2019 (USA) See more >> Edit Box Office Opening Weekend USA: $11,700,000, 1 December 2019 Gross USA: $15,810,000 Cumulative Worldwide Gross: $15,810,000 See more on IMDbPro >> Company Credits Technical Specs Runtime: 131 min Aspect Ratio: 2.39 : 1 See full technical specs >> Edit Did You Know? Trivia First feature film to be directed by Melina Matsoukas, who has previously only directed music videos and TV episodes. See more >> Quotes Slim :Are you tryin' to die? Queen :No. I just always wanted to do that. Slim :Well, don't do it while I'm drivin' Queen :You should try it. Slim :Nah, I'm good. Queen :Pull over. Slim :Na-ah. Queen :Come on! Pull over. Pull over! Slim :If I do, would you please, let me drive the rest of the way it is? Queen :Swear to God. [...] See more >> Explore popular and recently added TV series available to stream now with Prime Video. Start your free trial Music in this episode Intro: Puff Daddy - It's all about the benjamins Outro: Blue Magic - Sideshow Donate to the show at moefundme.com Search for us in your podcast directory or use this link to subscribe to the feed Podcast Feed For more information: MoeFactz.com

Contested Legacies is a podcast about history, social movements and how to deal with uncomfortable icons and revised, defanged legacies on the Left. Produced by Husna Rizvi (@rizvihusna) and hosted by New Internationalist magazine (@newint). You can find us on twitter @PodLegacy Patreon: www.newint/patreon

Vijay Mehta is an author and peace activist. He is Chair of Uniting for Peace and founding Trustee of Fortune Forum Charity. His notable books include ‘The Economics of Killing' (Pluto Press, 2012) and ‘Peace Beyond Borders' (New Internationalist, 2016). His current book is ‘How Not To Go To War' (New Internationalist, 2019). The Sunday Times described him as a “longstanding activist for peace, development, human rights and the environment, who along with his daughter Renu Mehta has set a precedent for striving to change the world” (The Sunday Times, February 01, 2009). In 2014, Vijay Mehta's bio “The Audacity of Dreams” appeared in the book form “Karma Kurry” published by Jaico Publishing House, India with a foreword to the book by Nelson Mandela. “Thank you for all you do Vijay – both the organisation Uniting for Peace and yourself are inspiration and give us all hope that both yourself and the organisation can bring a world without a war. Indeed it is possible, even in our own time.” – Mairead Corrigan Maguire, Nobel Peace Laureate 1976. “Vijay Mehta proposes in his book How Not To Go To War that in countries and communities, in governments, private institutions and media, Peace Departments and Peace Centres be established to report on and promote peace.”– Jose Ramos-Horta, Nobel Peace Laureate 1996 and Former President of Timor-Liste

"There are no bosses..." New Internationalist launched in 1973 to highlight the global inequalities that emerged as countries across the global south began to make their way in a post-colonial world. In the 1980s it adopted a non-hierarchical co-operative structure, and in 2017 it issued a community share offer, giving its readers the opportunity to buy a piece of the organisation. Buoyed by the success of its sale to its readers, last year the magazine embarked on the first major redesign in its history, relaunching last summer as a bimonthly magazine with a fresh and impactful new look. In this conversation, production editor Kelsi Farrington and co-editor Yohann Koshy explain the thinking behind last year's changes, the sometimes painful process of guiding a non-hierarchical organisation through such major transformation, and why they're doubling down on their coverage of human rights, international politics and social and environmental justice.

Adam Weymouth's work has been published by a wide variety of outlets including the Guardian, the Atlantic and the New Internationalist. His interest in the relationship between humans and the world around them has led him to write on issues of climate change and environmentalism, and most recently, to the Yukon river and the stories of the communities living on its banks. He lives on a 100-year-old Dutch barge on the River Lea in London. His first book, Kings of the Yukon: An Alaskan River Journey won the Sunday Times Young Writer of the Year Award 2018. See acast.com/privacy for privacy and opt-out information.

Anna Feigenbaum is author of Tear Gas: From the Battlefields of World War I to the Streets of Today, which we discuss. She is also co-author of the book Protest Camps, and her work has appeared in Vice, The Atlantic, Al Jazeera America, The Guardian, Salon, Financial Times, Open Democracy, New Internationalist, and Waging Nonviolence. She is a Senior Lecturer in the Faculty of Media and Communication at Bournemouth University. Her website is www.annafeigenbaum.com. Follow her on Twitter: @drfigtree.

In this episode, I interviewed Dan Raymond-Barker (on Twitter @danraybar), Books Sales and Marketing Manager at Myriad-New Internationalist. We have talked about what it means to work in a co-operative, the most important skills for aspiring book marketeers and the most interesting marketing campaign he has noticed this year.Support the podcast: https://ko-fi.com/publishinginsightGet in touch on Twitter @FlamFlam91 or write me an email at publishinginsight@gmail.comVisit my website: https://www.publishing-insight.com/Books mentioned: - Blacklisted by Dave Smith and Phil Chamberlain; - One World, a global anthology of short stories; - The Kennedy Moment by Peter Adamson; - Reservoir 13 by Jon McGregor; - The Reservoir Tapes by Jon McGregor; - If Nobody Speaks of Remarkable Things by Jon McGregor; - Home Fire by Kamila Shamsie; - True Grit by Charles Portis. Thank you so much for listening! If you have enjoyed this episode please subscribe and share it with other people who may find it interesting as well.Portrait illustration by Ellie Beadle. Music: Dig the Uke by Stefan Kartenberg (c) copyright 2016 Licensed under a Creative Commons Attribution Noncommercial (3.0) license. https://bit.ly/1VLy3cJ Ft: Kara Square.Support the show (https://ko-fi.com/publishinginsight)

LINKS CONTACT:  podcast@worldorganicnews.com Podcast Like a Pro: mrjonmoore.com FREE .PDF One Square Metre Garden: square@worldorganicnews.com Blog: www.worldorganicnews.com Facebook Page:  World Organic News Facebook page. WORLD ORGANIC NEWS No Dig Gardening Book: Click here   Monsanto Technology’s patent for BT cotton held not patentable | PatentsRewind https://wp.me/p5Cqpo-mfg The New Internationalist: 8 things you should know about Patents on Life https://newint.org/features/2002/09/01/keynote

Dissident Island Radio's 202nd episode contains the following components:   – Words about freedom of speech and the practice of ‘No Platforming' in light of recent government proclamations directed at UK universities (00:02:02 – 00:12:54)   – Ahkok Wong talking to us about organising the Hong Kong Black Book Fair, the political climate in Hong Kong and how people in the UK can join in (00:16:10 – 00:33:02)   – The second part of our discussion with the New Internationalist focusing on the day to day operation of the world's biggest media coop (00:33:38 – 00:44:12)   – The LDMG‘s Andy live in the studio with another dose of legal juice, this time looking into the possible demise of necessity defences (00:48:00 – 01:00:26)   – Announcements of activities coming up in the next few weeks as well as info on the bookfair afterparty (01:04:17 – 01:08:35)   – Tunes throughout from Sole and a set from Neilbuzz presenting a mix of bass music in the 160 – 175bpm range, play it loud! (01:08:35 – 01:55:21)

Dissident Island Radio episode 201 features: – Charlie, from New Internationalist, on how it became one of the biggest media co-ops in the world (00:00:50 – 00:11:07) – A discussion about the relevance & significance of the October Revolution nearly 100 years on featuring our resident history wizz Dr. G and a comrade of the Trotskyite persuasion (00:15:28 – 00:41:58) – A report back* from Barcelona on the aftermath of the #CatalanReferendum (00:42:44 – 01:08:09) – The LDMG's Andy with happy updates on DSEI arms fair legal upshot and Liverpool Antifa trial (01:11:25 – 01:22:01) …and Biggins & B chatting about Keith Dessert Storm and the upcoming benefit in his honor (01:25:00 – 01:26:15) and then DJ B hits the decks to play us out! (01:34:19 – 03:01:51) *here's a link to the Final Straw Catalunya interview mentioned at the start of the interview

In this short episode of How Books Happen, we hear from Dan Raymond-Barker with the New Internationalist, who shows how crowdfunding is helping the New Internationalist continue to publish books that make sense of the complex issues around international development and globalism.

Host Alice of kiskeacity.com welcomes photographer Sokari Ekine of blacklooks.org to discuss her photo exhibit Spirit Desire inspired by her journey through Haiti and its spirituality as a journalist, educator, IDP camp volunteer and mobile clinic attendant.  Sokari is a Nigerian activist, writer and photographer whose work and writing is engaged with pan-Africanist, anti-imperialist, femnist and environmental politics — in both Haiti and Nigeria. She has written for academic journals, anthologies and news publications including Pambazuka News, Feminist Africa and New Internationalist and she is the editor of Blood and Oil: Testimonies of Violence from Women of the Niger Delta, SMS Uprising: Mobile Phone Activism in Africa, and with Firoze Manji, African Awakening: The Emerging Revolutions. See pre- and post-show notes at http://www.kiskeacity.com/2016/12/legacy-of-1804-with-sokari-ekine.html. 

In this episode, Bo Bennett speaks with author and journalist Antony Lowenstein about his latest book, Disaster Capitalism, dealing with a broken political system in need of fixing. Antony Loewenstein is an Australian independent freelance journalist, author, documentarian and blogger. He has written for the The Guardian, Washington Post, New Statesman, Al Jazeera, Huffington Post, The Daily Star, Le Monde Diplomatique English, Foreign Policy, The National, Al Akhbar English, Dawn, Haaretz, The Nation, New Internationalist, Sydney Morning Herald, The Australian, BBC World Service, Adbusters, Al Masry Alyoum, Juan Cole, Mondoweiss, Tehelka, Sydney's Sun-Herald, New Zealand Herald, Sydney Ideas Quarterly, The Australian Financial Review, Crikey, Melbourne's Age, Brisbane's Courier Mail, Canberra Times, Online Opinion, New Matilda, The Conversation, ABC Unleashed/The Drum, Amnesty International Australia, Green Left Weekly, Eureka Street, Kill Your Darlings, Tikkun, Adelaide's Advertiser, The Bulletin, Znet, Overland, Sydney PEN, The Big Issue, Counterpunch and many others.

In tonight's program, Khalil Bendib speaks with Director of the Institute of Jerusalem Studies and Birzeit University Professor of sociology Salim Tamari http://cosmos.ucc.ie/cs1064/jabowen/IPSC/php/authors.php?auid=68 about an essay published in the Jerusalem quarterly titled "Jerusalem's Ottoman modernity," in which he depicts a very different Jerusalem around the turn of the 20th century than the one we are familiar with today. http://www.jerusalemquarterly.org/ViewArticle.aspx?id=218 Later in the program, Malihe Razazan speaks with Hadani Ditmars, a co-editor of New Internationalist, who went to Iraq in February of this year to explore whatever is left of the art in post-invasion Iraq. http://www.hadaniditmars.com You can visit our blog http://vomena.org/blog/ to listen to past programs and share your thoughts with us. We look forward to reading your comments.   The post Voices of the Middle East and North Africa – Jerusalem, a modern history; also, in search of Iraq's artistic life appeared first on KPFA.