Podcasts about north american indians

Hey, Hi, Hello, this is the History Wizard and welcome back for Day 17 of Have a Day w/ The History Wizard. Thank you to everyone who tuned in for Day 16 last week, and especially thank you to everyone who rated and/or reviewed the podcast. I hope you all learned something last week and I hope the same for this week. We're going to do something different this week. We've been learning about some, frankly depressing things. War, genocide, slaughter, ethnic tensions and cleansings. These are all important things to be learning about. Especially the ones that are happening in the world right now. But it is always important to remember to take care of ourselves. We need to take some time to breathe and remember that we are human beings with thoughts and feelings and that we require rest or we will, quite simply, die. So today, after our visit to the Alchemist's Table, we are going to learn about the history of juggling! Today's libation is called Herb Garden. It's 1 oz each of gin, elderflower liquor, and jagermeister. 2 splashes each of Orleans and Cardamom bitters, and a splash of lavender simple syrup. Shake well and strain into a glass with muddled mint. Top with lemonade and enjoy! So! Now onto the juggling. First let's get the obvious out of the way. What is juggling? Juggle is a verb and it is defined as to continuously toss into the air and catch (a number of objects) so as to keep at least one in the air while handling the others, typically for the entertainment of others. Though it also bears mentioning that what we will be discussing in this episode is more specifically referred to as toss juggling. Bounce juggling and contact juggling also exist as distinct disciplines. Moving forward I'll be using the general term juggling, but know that we are discussing toss juggling. The classic tool for juggling is, obviously, balls but you can juggle anything that you can throw. I've seen people juggle knives, flaming torches, chainsaws, music stands, bowling balls. Anything you can throw. Although, the three most basic juggling props are balls, clubs, and rings. The oldest archeological depiction that we have of juggling comes from ancient Egypt from around the 21st century BCE. There was some wall art in the Beni Hasan cemetery complex that appears to show 4 young women juggling balls. We say appears to be because without text based evidence describing the scene or the ability to talk to someone who made the art it's just a guess. But you can look up the wall art, and it looks like juggling to me. The next big piece of juggling in the historical record comes from the Spring and Autumn period of Chinese history and it is not only my favorite story from the history of juggling, but it is also one of my favorite historical stories to exist, full stop. Xiong Yiliao was a Chu warrior who fought under King Zhuang of Chu during the Spring and Autumn period of Chinese history. Ancient Chinese annals state that he practiced nòngwán, "throwing multiple objects up and down without dropping". During a battle in about 603 BC between the states of Chu and Song, Xiong Yiliao stepped out between the armies and juggled nine balls, which so amazed the Song troops that all five hundred of them turned and fled, allowing the Chu army to win a complete victory. Dude just walked in between two armies about to fight and pulled one of the biggest bluffs since the Empty Fort Strategy. But also, NINE BALLS!??!?! That's amazingly impressive. The world record for most balls juggled at a single time TODAY is only 11. The record was set by Alex Barron on the 3rd of April, 2012. Juggling 9 balls is still considered a massive achievement. I've never really been able to progress beyond 3. There's another story from the Spring and Autumn period of a man named Lanzi who was known to walk around on stilts that were “twice as long as his body” while juggling 7 jian swords. Let's put aside, for a moment, that jian swords are not weighted even remotely close to how modern juggling clubs or knives are and that they are far longer. The current record for most clubs juggled is only 8. It was set in 2023 by Moritz Rosner who managed a bare 18 tosses and catches before losing the pattern. Lanzi, by the way, was probably not the guy's actual name. Lanzi was often used as a general term for itinerant entertainers during this time. The Ancient Greek historian Manetho once described jugglers and acrobats thusly:  “birds of the country, the foulest brood of the city.” Male and female jugglers jumped forward and backward over swords or tables; girls threw up and caught again a number of balls or hoops to the accompaniment of a musical instrument; others displayed an astounding skill with their feet and toes while standing on their hands. And the Greek historian Xenophon once had this to say about the performance of a dancing girl at a party hosted by Socrates: And at the instant her fellow with the flute commenced a tune to keep her company, whilst someone posted at her side kept handing her the hoops till she had twelve in all. With these in her hands she fell to dancing, and the while she danced she flung the hoops into the air - overhead she sent them twirling - judging the height they must be thrown to catch them as they fell in perfect time. The record for ring juggling, by the way, is only 13 rings and was set in 2002 by Albert Lucas who managed exactly 13 throws and catches. Now, many of these ancient historians were known to exaggerate, so it's unclear if these historic records are real, or if they were just picking numbers they assumed were impressive. If the former, it's wild that the records have increased by so little. If the latter, they were correct. Ancient Roman sources make mention of jugglers and juggling fairly frequently. They mention contact juggling with glass spheres a number of times and Sidonius Apollinaris, a Roman officer leading a legion in the French province of Niemen, allegedly wrote in his letters that he enjoyed juggling three or four balls as a hobby for his own satisfaction and to entertain his companions in the legions. The Boke of Saint Albans, published in England in 1486, contains one of my very favorite  juggling fun facts. It mentions a “Neverthriving of Jugglers” as part of a list of collective nouns. This is hilarious and painful and it is nearly impossible to make a thriving wage as a juggler. Stewart Culin in Games of the North American Indians, a book that was written in 2012 lists examples of juggling among the Naskapi, Eskimo, Achomawi, Bannock, Shoshone, Ute, and Zuni tribes of North America. One example, quoted from George Dorsey, describes a game played by Shoshone women who juggled up to four balls made of mud, cut gypsum, or rounded water-worn stones. Dorsey describes betting contests in which the women raced toward an objective such as a tree or tipi while juggling. This is very similar to a modern day sport called joggling where participants juggle while jogging. From 1768 onwards, when Phillip Astley opened the first modern circus he included jugglers along with his equestrian acts, acrobatics, and clowns. And in 1793 when John Bill Rickets brought the idea of the circus to the United States and performed for George Washington he juggled while on horseback. So largely from the 18th century forward juggling has been heavily associated with the circus. There have been man firsts and exciting advancements made in the field of juggling over the years. From Jim Harrigan creating the concept of comedic juggling to Dewitt Cook inventing the modern concept of club juggling when he performed a routine using Indian Clubs. Indian clubs are a heavy wooden club that was and still are used as a strengthening and conditioning tool. They are much heavier and not weighted quite the same as modern plastic clubs. There have also been more weird stories, such as Enrico Rastelli who was born in Siberia in 1896. Widely hailed as one of the greatest jugglers of all time he was the first recorded person to juggle 10 balls, though he was never able to juggle 9. There was also Charles Hoey who was the first to juggle 4 clubs, though he could not stop juggling without dropping. When performing on stage the curtain had to be closed while he was still juggling so the audience wouldn't see him drop. Juggling has a long and delightfully quirky history. It's one of my favorite party trick, though one that I don't practice as often as I used to or as often as I should. Still, it's fun to do and fun to learn about. I hope you enjoyed learning about it, because next week it's right back into the breach. That's it for this week folks. No new reviews, so let's get right into the outro. Have a Day! w/ The History Wizard is brought to you by me, The History Wizard. If you want to see/hear more of me you can find me on Tiktok @thehistorywizard or on Instagram @the_history_wizard. Please remember to rate, review, and subscribe to Have a Day! On your pod catcher of choice. The more you do, the more people will be able to listen and learn along with you. Thank you  for sticking around until the end and, as always, Have a Day.  

A single moment can last forever in our memory, yet research has shown us that perhaps our memories are less than accurate.   Which begs the question - if the average person has approximately 60,000 thoughts per day, and 75% of these thoughts are negative, and 95% are repetitive - what would happen if we consciously changed or ‘reprogrammed' our traumatic memories? It's a traditional Lakota belief (these are the Sioux people of North American Indian tribes of the Midwest) that our healing reaches both forward and backward for seven generations. If you're one of the billions of human that feel no matter the efforts you have gone through to shake off your trauma, it still feels like a traumatised child is living inside of you - then you'e going to love this interview with Prof. Felicity Grace.  Enter Pesso Boyden System Psychomotor (PBSP), created in 1961 by Albert Pesso and Diane Boyden-Pesso - it's one of the most advanced therapeutic system available to us for emotional re-education or reprogramming.  It's been repeatedly said - If you want to really learn how to work on family of origin issues, and how to use body information in your therapy, go straight to PBSP. My Guest Dr Felicity Grace works as a Mental Health Social Worker in private practice, as well as facilitating the Australian training in PBSP Psychomotor. Leading her to this work as a popular therapist and teacher were undergraduate studies in law, economics and government, a PhD in politics and financial security for women, as well as a Bachelor of Social Work, and studies in Feminist Theory, Gender Studies and Queer Theory. Dr Felicity has trained in many different forms of therapy and counselling including Holistic, Art, Mind-Body psychotherapies, couples, Family Constellations, and Interpersonal Therapy. At the time of recording, Felicity is about to become Australia'a first fully qualified practitioner of Pesso-Boyden System of Psychomotor (PBSP) artofhappiness.com.au

The Sun Dagger, a timeless film that documents the extraordinary celestial calendar created by ancient North American Indians and rediscovered by artist Anna Sofaer, high on a butte in New Mexico. The “dagger” is presently the only known site in the world that marks the extreme positions of both the sun and moon. The film explores the complex culture of the ancestral Puebloan people of Chaco Canyon who constructed the calendar and thrived both spiritually and materially in the harsh environment of Chaco Canyon a thousand years ago.See omnystudio.com/listener for privacy information.

In today's episode we will be covering part two of "A Brief History of the Northern Kingdom of Israel & The Diaspora" and how many of those that identify as Native American, Latino, or indigenous Americans are in fact descendants of the people known as the Israelites. Covering things from customs and beliefs, language parallels, archeological records and more! This is another episode you won't want to miss.Find out this and more in todays episode. Stay tuned.  Sources: Jenkins, Timothy R. The Ten Tribes of Israel: Or The True History of the North American Indians, Showing That They Are the Descendents of These Ten Tribes.  Adair, James. The History of the American Indians: Particularly Those Nations Adjoining to the Missisippi SIC, East and West Florida, Georgia, South and North Carolina, and Virginia, Containing an Account of Their Origin, Language, Manners, Religious and Civil Customs, Laws, Form of Government, Punishments, Conduct in War and Domestic Life, Their Habits, Diet, Agriculture, Manufactures, Diseases and Method of Cure, and Other Particulars, Sufficient to Render It ... with a New Map of the Country Referred to in the History. Printed for Edward and Charles Dilly ..., 1775.  Clarke, John Henrik. Christopher Columbus and the Afrikan Holocaust Slavery and the Rise of European Capitalism. Lushena Books, 2014.  Glaser, Lynn, and Manasseh Ben Israel. Indians or Jews? An Introduction to a Reprint of Manasseh Ben Israel's the Hope of Israel. R.V. Boswell, 1973.  The Jewish Encyclopedia. Funk and Wagnalls, 1964.  Sanders, Ronald. Lost Tribes and Promised Lands: The Origins of American Racism. Echo Point Books and Media, LLC, 2015.  SMITH, ETHAN. View of the Hebrews. READ BOOKS, 2008. Duran, Diego. The Aztecs: The History of the Indies of New Spain. 1964. 

John is a psychic medium. Anything can happen in a reading with him. Mainly, he'll focus on your situation using remote viewing techniques and psychic skills that allow him to see' areas of your life like relationships or work. If you are confused about someone or something, he'll track that situation in the past, present, and most probable future. Think psychic North American Indian tracker, following the trail of what seems hidden from you, and you've got the idea. Like any good psychic, he won't make your choices for you but will act like a mirror, in which it's you who sees clearly what has to be done. Be ready for the mediumistic part of the reading, too, as recognizable fragments of memory and personality return to guide and make you feel better. He is one of the few professional intuitives who can claim to have had training with Major Paul H. Smith, a member of the original U.S. military remote viewers. ------------------------------------------------------------------------ Subscribe To Our YouTube Channel Click Here: http://bit.ly/3kiuOPi Never miss a Video! Turn On notifications now—click the notification bell!

On today's episode, we're talking BODIES, BODIES, BODIES! Max is going to tell us yet another Irish tale about a person forced to wear a corpse as a backpack (if we had a nickel...) and Janey is going to tell us Cheyenne tales of body horror! This one's for the ghouls!Janey's Sources - Cheyenne Tales of Body Horror Folk Tales of the North American Indians edited by Stith ThompsonFREE TEXT The Rolling Head  FREE TEXT The Eye Juggler  “Veeho” Cheyenne language  Penguin Random House “From the Page: There, There”  There, There by Tommy Orange  Max's Sources - Teig O'Kane and the Corpse“Celtic Tales: Fairy Tales and Stories of Enchantment from Ireland, Scotland, Brittany, and Wales” illustrated by Kate Forrester  Full free text of “Teig O'Kane and the Corpse”  Support the showCheck out our books (and support local bookstores!) on our Bookshop.org affiliate account!Starting your own podcast with your very cool best friend? Try hosting on Buzzsprout (and get a $20 Amazon gift card!)Want more??Visit our website!Join our Patreon!Shop the merch at TeePublic!If you liked these stories, let us know on our various socials!InstagramTiktokGoodreadsAnd email us at sortofthestory@gmail.com

This week on Listening to America, Clay Jenkinson interviews professional photographers John and Coleen Graybill of Buena Vista, Colorado, about the life and achievement of Edward S. Curtis. Curtis took 40,000 dry glass plate photographs of Native Americans between 1900 and 1935, and published 20 volumes of his portraits, landscape photographs, musical notations, and a gigantic amount of ethnographic prose. John is the great great grandson of Edward Curtis. The Graybills are traveling the West photographing descendants of individuals that Curtis photographed, and interviewing them on video about their lives and their heritage. They have released two books of previously unpublished Curtis photographs. It's an amazing story of love, integrity, and perseverance.

Tyler and Erika look at how deer show up in American mythologies, and the older cultures that form its roots. We talk to a historian about why Americans keep changing our mind about hunters, spy on Daniel Boone's love life, and ponder stories of shapeshifting deer from medieval England to Indigenous America. Plus, Erika visits a very strange tourist attraction where white deer once hung out with nuclear weapons. Along the way: poetry, Bambi, and more. Show Notes: The Age of Deer: Trouble and Kinship with our Wild Neighbors is available through books.catapult.co/books/the-age-of-deer/. The poet Sarah Gridley is at poetryfoundation.org/poets/sarah-gridley. The poem by Sir Walter Scott, “Hunter's Song,” is at allpoetry.com/Hunter's-Song. Daniel Justin Herman's book, Hunting and the American Imagination, is at openlibrary.org/works/OL8869658W/HUNTING_AMERICAN_IMAGINATION#overview. The Daniel Boone story was published in The Biographical Memoir of Daniel Boone by Timothy Flint. The Nlaka'pamux story was published in Tales of North American Indians, selected and annotated by Stith Thompson, and the King Arthur story came from John Steinbeck's The Acts of King Arthur and his Noble Knights. Deer Haven Park is at deerhavenpark.org/. More info about the Seneca Women's Encampment for a Future of Peace and Justice is at http://findingaids.library.umass.edu/ead/mums839. The Virginia Audio Collective is at virginiaaudio.org.

The Wampanoag were part of a larger group of North American Indians known as the Algonquian. They, and many of the other native peoples in New England, spoke a language belonging to the Algonquian language family and is most closely related to those spoken by the Mohican. Algonquian is thus the name of the cultural linguistic group that includes many “tribes”, of which the Algonquins are one. Eric Yanis of The Other States of America podcast reconstructs Wampanoag society prior to the arrival of Europeans on the continent. Check out the YouTube version of this episode at https://youtu.be/gqs7Xf2Yb2U which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams.  Wampanoag books available at https://amzn.to/468t2T4 Algonquian books available at https://amzn.to/3sw0CVp   Help us get to 4000 subscribers... thanks!  THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by enjoying a wide-range of useful & FUN Gadgets at https://twitter.com/GadgetzGuy and/or by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus                                                            Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA  Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3k8qrGM                                                                              Linktree: https://linktr.ee/WadeOrganization    See omnystudio.com/listener for privacy information.

Texas State University's David Coleman, director of The Wittliff Collections at Texas State University, joins the Big Ideas TXST podcast to discuss the legacy of Edward Curtis and his photography collection, “The North American Indian.”In 1906 Curtis received a grant from financier J.P. Morgan to record, through photography and the written word, all Native American tribes who retained some degree of their “primitive” lifestyle. Native Americans were almost wholly confined to reservations by this time, and they were subjected to federal programs that forced their assimilation to Western ways. Curtis felt passionately that their cultures should be chronicled before they disappeared altogether.The North American Indian is one of the most ambitious photographic projects ever undertaken. Published from 1907 to 1930, it documents more than 100 peoples' languages, stories and songs, along with extensive illustration by Curtis' photography. Yet his work has also come under scrutiny, revealing that in some cases he used the same clothing or accessories for multiple tribes and he retouched many of his negatives to remove Western items like suspenders, parasols and more. Curtis is regarded by some as a notorious “faker,” and he is criticized for romanticizing Native Americans at a time when their forced assimilation into Western culture denied their rights and dignity.Coleman came to Texas State in 2011 from the Harry Ransom Humanities Research Center at the University of Texas at Austin, where he served as the chief curator for photography. He earned his doctorate in art history from the University of Texas in 2005 and has worked at the Ransom Center since 1996.FURTHER READING:Edward Curtis: Treasures of The North American IndianEdward Curtis 

French Jesuit missionary to North American Indians, martyred by the Mohawks --- Send in a voice message: https://podcasters.spotify.com/pod/show/rocky-seale7/message

Patricia was born at Willersley Castle, close to Chatsworth House, in Derbyshire, on a cold November evening – hence her star sign of “Scorpio”. Being born with the gift of “Vision” she always had “spirit children” to play with, and very rarely chose human youngsters as friends. By the time she was eleven, she had experienced many meetings with her “guides”. “ISHEA”, a North American Indian, is her main guide plus an Irish jockey by the name of “Patrick”. Patricia sees everything she predicts in “visionary form” given to her by a higher force, and although she works in a type of trance this is not at all noticeable to clients. All souls are treated with the same kind of love and understanding only a spiritually aware person can give. ------------------------------------------------------------------------------------------------- Subscribe To Our YouTube Channel Click Here: http://bit.ly/3kiuOPi Never Miss A Video! Turn On Notifications Now-Click the Notification bell!

In today's episode we continue our series on the "deep" history of America by examining the theme of democracy, which has been experimented with here in the Western Hemisphere for thousands of years before the time of the American Revolution. In this episode, we explore how democracy existed not only during the golden age of the Maya, an idea we first introduced in Part 1, but also with the Iroquois tribe of North American Indians. Here, the sage and prophet Deganawida established the League of Five Nations, which emphasized democratic institutions here in North America one or two hundred years before the arrival of the European colonizers. Stay tuned for Part 3 of this series, which should be following soon. Website: www.alexsachon.comSubstack: thewisdomtradition.substack.comE-store: thewisdomtradition.bigcartel.comThank you, - Alex

An Introduction to the mortuary customs of the North American Indians

The Myth of Hiawatha, and Other Oral Legends, Mythologic and Allegoric, of the North American Indians

Bay Native Circle 03-29-2023  This transcript was edited and proofed for accuracy, made with the help of the built-in transcription & dictation feature in Microsoft Word. If you find any errors in this transcription, please feel free to leave us a message in the comments. You can listen to the episode on this page, or go here https://archives.kpfa.org/data/20230329-Wed1900.mp3 to download.  00:00:00   00:00:45 Tony Gonzales  Anpetu Thayetu Waste Mitakuyapi – Good Evening Relatives & Welcome to Bay Native Circle here on KPFA & online at KPFA.org. This is Tony Gonzales your host Tonight, March 29th & this evening we will be speaking with Kenny Barrios of Tachi [Southern Valley Yokuts] Peoples of the San Joaquin Valley, south of Fresno out in Akron area. Kenny will talk to us about the floods & all the waters are feeding into the San Joaquin Valley into what was once Tulare. Lake Tulare had disappeared over the decades because of the damming of the four major rivers, in the Corcoran area. [Lake Tulare] is now reappearing, true to form, with all the water draining over the sidewalk canals, levees & waterways—now refilling Tulare Lake. So, Kenny will talk to us from his point of view & give us a little history of his people around that Lake [& their relocation]. [Kenny] will sing us a song of his people's ancient song of this Western Hemisphere my relatives, I hope you will appreciate.   We will [also] be speaking with Jean Roach. Many of, you know, over the years, she's a longtime friend & supporter of Leonard Peltier [the] political prisoner—now, going on 48 years for a crime he did not commit. Jean Roach was at that firefight, that historic day back on June 26th, 1975, when three men were shot & killed two FBI agents Joe Stuntz was also among those killed. & by the way, an investigation on his death has not been initiated, nor concluded by the Department of Justice.   Jean will talk to us about Leonard, Peltier, and all the various campaigns. Most importantly, [Jean will talk about] going to the United Nations, this April 17th through 28th, to attend the 22nd session of the Permanent Forum on indigenous history. So I'll be sharing some of that history of the international arena with Jean [&] the impact of indigenous peoples of the world, on the United Nations Arena goes back, a hundred years now—[since] nineteen twenty-three, my relatives [when we] went for the first time, [when] Chief Deskaheh of the Cayuga Nation of the Iroquois [Haudenosaunee] Confederacy appeared in Geneva & [addressed] the League of Nations to tell them about the environment, & pollution. He went with his Wampum to talk about honoring treaties & many of the issues that are still relevant…today, [such as] protecting sacred sites. But this is a milestone in international indigenous development & we will be attending that permanent forum—& Jean, & her delegate advocates will be among them. [Jean will] share a bit of history with us, my relatives.   But before we do that, I just wanted to express some concerns. Indian People all across the country [ha] gotten attention when President Joe Biden broke another campaign promise. & that is with the opening [of] northeastern Alaska for the Willow Project. & this Willow Project is to open up gas & oil drilling in that region. Formerly President Trump had opened up for leasing during his term & when President Biden came on board, he suspended it. But evidently [Biden is] backpedaling & now he's opened up that region much to the consternation of Indian Peoples on both sides of that slope. & I'm talking about the NPR or the Northern Petroleum region and how that could be a major concern to the kitchen and other traditional peoples. On the Western Slope with reference to the Arctic National Wildlife Refuge. That is where the Caribou [are], 300,000 Caribou my relatives, in that Northern Region way up there. The porcupine caribou needs the protection of the traditional people & for us to help them in that protection.   So there's a lot to be said, so I will try & get a story for you on that perhaps next week or as soon as possible to see how you can help. That's the Conico drilling company in Alaska who will be doing some of that [drilling]. There is projected like six hundred million gallons of oil per year will be extracted from there. So, there's much concern on how they just might begin to overlap into sacred ground of the porcupine caribou—referred to as the Arctic National Wildlife Refuge or the ANWR, my relatives; that drilling would be in that North Slope area. Now, we need to be considering how to hold President Biden accountable and what is to be done & will there be some any lawsuits where legal challenges are ahead? This is the concern that seemed to be popping up & we'll try & tell that story to my relatives.
 But also, I just wanted to say that Morning Star. Gali—she's our co-host here on Bay Native Circle, as we rotate during the month & has a show with us—she's now…the new vice-president… [for the] Pit River Tribe, where she's been the preservation officer for many years. Well, now she is the vice chairperson of Pit River Tribe up there in Northern California. So that is terrific. Will be hearing some good news from her & her tribe as we move forward.   All right, let's go into that interview with Kenny Barrios…of the Tachi Indian peoples & [talk about] the work that he's doing & bringing us the insights of the lake that once was Tulare Lake and is now once again. &…on the line I've invited the Kenny Barrios [who] lives out there in the central San Joaquin Valley & out there in the Corcoran area. Kennedy, I've invited you to talk to us here on Bay Native Circle…about the weather conditions in the San Joaquin Valley. & we've been hearing a lot about flooding of course & out on the West Coast, a lot of news & concern for the people there and in Pajaro. But in the central San Joaquin Valley, the weather conditions are such that people are in need as well. Can you introduce yourself & describe the people that you're working with please?     00:07:40 Kenny Barrios  So, my name is Kenny Barrios. I'm a Tachi Yokut Tribal Member from the Central Valley. We're the people of Tulare Lake. We're the Mud Duck People, so…you see we the people of Tulare Lake. Our Tribe originated around the lake.     00:07:52 Tony Gonzales  Tulare Lake was a big majestic freshwater lake. It was considered the largest west of the Mississippi, Kenny & over the decades, over the century that is. [With] the dams that have been built there on the Sierra Nevada's out in your area…with all this rain, a lot of water [had] nowhere else to go—but it seems like it's naturally flowing into what was Tulare Lake and is today. [Kenny] tell us about the conditions in your particular community.     00:08:30 Kenny Barrios  So, we'll go back to when it first started when we were getting all that rain. So, our sister Tribe—Tule River Tribe, took a big hit. A lot of flash floods throughout their tribe & they washed away the roadway & everything & then it started trickling down to the to the city. Yeah, our sister tribe, they took a really big hit [from the storm] They're good now, you know, they're back to working & everything. The conditions of the, the roadways & everything have been really bad, so [the Tule River Tribe] lost a lot of their back roads, [became] submerged underwater to back to its original place of Tulare Lake. The so where?   Where [my tribe is] right now, we're like 15 miles away from the water to where the water is starting right now. But eventually, when all the water is done, we should be at least 10 miles away. You know the lake gets pretty big. It is the largest freshwater lake, West of Mississippi. That's 75 miles long & 45 miles away. We went from the great the base of the Grapevine, all the way up to the town of Lemoore & went from Corcoran all the way to Kettleman City. It is a big fresh body, and there were stories of when they were taking the lake down. They had so many fish in there…fish hatcheries that were around here until the lake was gone.  00:10:16 Tony Gonzales  OK, can you tell us if you are in Corcoran proper or an outlining incorporated [area]?  00:10:30 Kenny Barrios  So, we are like 10 miles away from Corcoran & it's just a little bitty town. But the town is like, right on the edge of the shore of the Tulare. So once all the water comes, it passes right by Corcoran, & so Corcoran is taking a big hit of it right now. The Corcoran Prison is right next to it. They just showed another picture of the water, & they showed the I5 & it is big ready [to flood more] & there's a lot of snow.   Still in the mountain river, a lot of water is still coming down. We're not done raining yet, you know? So that's all these years that they were hiding the water, taking it away from the land & letting everybody in the valley suffer with no water. It's all coming back all at once & now it's going to be where you can't control it. You can't control what you thought you could control. It's coming back to Mother Nature, you know, mother nature's going to let you know who's really in charge. This is her land, that this is created around. This is indigenous peoples land, this land right here. [Our land] speaks, this land is alive, this land & that lake have been asleep. It wasn't gone, they tried to make it a memory, it is not a memory. It is alive & so itself again, just like that.     00:11:49 Tony Gonzales  Is it just your [personal] tribal community that you are working with? Is that the Tulare [River] Reservation you're working at or?     00:12:02 Kenny Barrios  No, I work. I work at Tachi Yokut tribe. So, Tachi Yokut Tribe, we are the sister tribe of the Tule River [Tribe]. So, like I said, we're the Mud Duck People, we're the people from Tulare Lake. So, there's five original tribes around the lake. There is the Tachi & the Nutunutu, Wo'lasi the Wowol and I think the Wo'noche (Wo'noche may be misspelled. If you know the proper spelling, please contact us) they were all they were all the five tribes that were around the lake.     00:12:31 Tony Gonzales  I understand though, when Tulare Lake was in its full development, you know, as a water body & that there are well over 30[to]50 Indigenous [tribes around the lake]. Your peoples…got relocated further east into the foothills?     00:12:56 Kenny Barrios  Yeah, so we had…over like 70,000 members in our tribe. So, when the first contact came, by the time a lot of it was done, we were down to like 200 tribal members & [then] we got down to like 40 Tribal Members. Then…that's when the government came in & started saving us & helping us out & gave us a piece of land to where they gave us 40 acres where we reside on today. That is our original village of Waiu [on Mussel Slough].      00:13:35 Tony Gonzales  Kenny, are you reaching out? Is there a state of emergency call or?     00:13:45 Kenny Barrios  Well…so where we are at…we're not in a state of emergency because we're not. We're like, if anything happens, we're going to be on the shoreline, we will not be in the middle of the water. We're not going to be in the way of the of the lake. So, us as indigenous people, we never put our villages where they will be in danger & this is the one of our original villages that we are on right now. So, we are in our original village of Waiu. So, if that water was to come back fully, if that lake was to fully return, we still would be safe because we're on our original village & our original villages were never put in in harm's way—because that's as native people, we know where to put our villages.   So our lake, we have stories about the lake. A long time ago, it was just our people. You know, our people, the stories are the animals created the world. So the story is that there was nothing but water. Well, Eagle & Raven were flying over & they seen a mud duck. So they went down & they saw the mud duck, had mud on his bill. So Eagle tells Mud Duck: “Hey Mud Duck! Where'd you get that mud at?” [Mud Duck] says: “I got it down at the bottom of the lake” & Eagle goes “Oh well, if you bring me one scoop of mud, I'll give you 1 fish.” [Mud Duck] said “Oh, yeah, I could do that.” And Raven said “If you bring me one scoop of mud I'll give you one fish too.” So…Mud Duck was bringing the mud up, Eagle was building his hills on the east side & Raven was building the hills on the West side. Well, Eagle said one day that he's going to go off & look for more help & he tells Duck & Raven to keep building on his side so when he gets he can get building. So, when [Eagle] came back he found out that…Raven just built his [own] side. So Eagle tells Duck “I'll give you two fish if you bring me two scoops of mud. So Duck said  “Yeah, I'll do that, I'll give you 2 scoops of mud and you bring me two fish.” So they kept doing that & kept doing that for a while until they were done. That's why Eagles hills on the east side are bigger than the hills on the West side, because the Eagle had made Duck give him more mud so he could build his [side] up to catch up to Rave—but he passed [Raven] up & made his house bigger. So we have stories about the lake. These are legit stories.     00:16:15 Tony Gonzales  Yes…Kenny, I wanted to ask you again [about] some of the incorporated towns…that are surrounded indeed by corporate farming like that whole area is. There towns that [are] threatened by water & floods—towns such as Allensworth for example—unincorporated [towns]. But they're surrounded by a corporation…the big company of Boswell. Can you share with us a little bit of history about who this rancher Baron is—Boswell—who feels he can also control water?     00:16:49 Kenny Barrios  Well, sure, Boswell, he is a man that has the government in his pocket. He's no longer here, I heard he's no longer here, whatever. But his family, they are very, very powerful. They can make the government do things that we can't. So he's the reason why the dams are built, because it flooded his cotton fields one year, so he had then divert the water [so that his fields would no longer be prone to flooding]. He made decisions like that, he controlled the water, every piece of water that comes out of the ground. [The Boswell family] owns the most of it.  It's hard because us as people, we need the water, we need the water to live. But everybody wants us to stop using the water so the farmers can grow whatever & make money for themselves. You know they don't give anything back to any community. You know, like our community, for example, where we provide out everywhere you know, because we have our casino, we help out a lot of places & we hardly ever get [anything in return].   But so all the farmers around us, every farmer around us, they all fighting for water. Well, us as native people, we don't even have the water rights. They have a water board, but we aren't allowed on it because we are a government. We are not a individual owning a piece of land. They found a loophole to keep us out because if we were on [the board] we'd have more power [to] keep our water to ourselves.     00:18:18 Tony Gonzales  And the water? The Boswell family ultimately corralled included several major rivers in that area, the Kings River among them. What are the other rivers that I hear that there's four major rivers that are indeed a part of this flood now that is overcoming the land?     00:18:32 Kenny Barrios  Yeah it's the Kings River, it's the Tule River, it's the Deer Creek & Cross Creek. Well, the those ones come from Kaweah, Deer Creek. I think that comes from Kaweah & Cross Creek comes from Kaweah. So we got Lake Kaweah, we got Lake Success, we got—which I can't think of the name of it—but there's another one down South too. They all bring the water to the to Tulare Lake & that's what's happening right now. They cannot stop it & they're not going to stop it so. They actually, told Boswell that [they have] to let the water go into the lake.   So I like the fact that…they are having to do what we had to do, but we are not doing it to them…You know, they did it to themselves. They put themselves in a situation where they won't be able to help themselves or help anybody else. They've done so much damage to the Central Valley that it is all coming back to them & it's nobody's fault but their own. I feel bad for the ones that are in the path. That are going to be having stuff done to their homes and to themselves, but that's nature. That's the way Mother Nature works. She doesn't sugarcoat anything if she's going to destroy you, she's going to destroy you. If you're in her way, you're in her path. She going to make you move if you don't move, she's going right over you. That's what it is. That's the way life is. & we had to deal with the fact that we couldn't move around on our own land. We're limited to what we did. So now it's Creators way of telling you “this is what you're going to do, & you're not going to say nothing about it.” So yeah…we think the indigenous way & that's who wea are.     00:20:30 Tony Gonzales  It's full circle full circle with its corporate farming & now the push back because I understand that company is so powerful that they're able to maneuver where the flooding should be, where it keeps the open fields as dry as can they be, so it doesn't get flooded…trying to protect corporate interest.     00:20:50 Kenny Barrios  …who has that right to do these type of things to innocent people, you know? They should be held accountable for that. That is like they're destroying peoples homes & it's all because of greed because [they want] to make money at the end of the day.     00:21:19 Tony Gonzales  Well, I think the cities are going have to come to terms with that & try to deal with the corporation, which is almost like a government in itself. It's so vast & powerful as you described it. Indeed, the damage, you know, the rain, the flood has creates so much damage. If you're there because there's a lot of farm workers that will be out of work for at least six, seven maybe eight months. I don't know how many in your community are dependent on farm work, but that's going be a big concern & a big need. Are there any other issues that you foresee in the future, Kenny, that your people are preparing for?     00:21:54 Kenny Barrios  So for our future I'm foreseeing more water. You know, we want to see more water. We're fleeing everybody's prayers are working here because we're to see so far as it looks like it's going to be a good, good turn out with it…so I just wanted to finish off with…a song about that lake. You know, we have songs about it…It talks about when the big floods come, you know, & then the Lake Grove & the natives would have to gather their stuff & move away from the lake. Then when summer time comes, the lake would shrink to move away from the people & so that people would have to gather their stuff up & move back to the lake. So this song, this song about the lake, it's talking about how the natives thought that the lake didn't like them. The lake did not want them by it because every time they moved by it, the lake would push them away or every time they moved back to it'll move away from them. So this lake, we have a big connection to it. I've never seen this lake in my lifetime, you know, & I prayed for it, you know.           00:23:02 Tony Gonzales  Aho, an ancient song!     00:24:19 Tony Gonzales  Well thank you Kenny for reporting to us about the flooding that's going on in the Corcoran area & a little history on Tulare Lake that is beginning to reappear. It's still just a quarter…of the size it used to be as you described as 75 miles across. We'll try to get back with you as the rain continues to let us know the damage going on & also what concerns your people may have, that we can get it out on the airwaves like we are today. Thank you very much.     00:25:00 Kenny Barrios  Alright, well if you all need anything else now let me know I hope you have a good day, Aho!     00:25:10 Tony Gonzales  Aho, I want to thank Kenny Barrios for his insights, his song & telling us about the water & the flood from an Indian point of view & how they perceive it—really making full circle from how it was a big, massive 75 miles across [lake]. From what I understand…the largest the West of the Mississippi & surrounded by over 40 California Central San Joaquin Valley tribes, including the Yokuts, the Tachi, & & many more. So, I want to thank Kenny for bringing that to us…Now let's go into that interview with our good friend Jean Roach on behalf Of Leonard Peltier.   My relatives, now I've invited Jean Roach to talk to us. Jean Roach is with the Leonard Peltier Defense Committee, & she's been working the on behalf of Leonard Peltier & for his freedom since 1975. Well, I must say, Jean Roach has been on the airwaves here on Bay Native Circle on KPFA several times, because of our concern for Leonard Peltier. She's launched many campaigns, both regional, national & international, & has been to many forms on behalf of Leonard Peltier.   Jean, you know we're right at the cusp if you will, of attention. Here giving these changes over the last couple of months, indeed from the walk to Washington, DC, from Minneapolis, the Democratic National Committee support for the release of Leonard Peltier, & that's representative of 70 million Democratic voters. Supposedly, there was a former FBI agent who stepped forward? A woman who's retired, who says that indeed it's a vendetta that the FBI has about Leonard Peltier & & now Jean, we're up to this moment.   The United Nations is preparing their annual United Nations Permanent Forum on Indigenous issues, & this is the 22nd session. It will begin on April the 17th, on through the 28th. Jean Roach, myself, yourself, Ruthann Buffalo, attorney for Leonard Peltier, former federal Judge Kevin Sharp, is among the delegation going this April to the UN in New York. Please, that was a broad introduction to what we're going to talk about, but if you can introduce yourself, Jean, tell us a little bit about some of the campaigns you've been involved in & the work that goes on at the UN…Jean Roach.     00:28:20 Jean Roach  Híŋhaŋni wašté good morning or good evening. My name is Jean, I'm a member of the Cheyenne River Sioux Tribe. I'm a survivor of the 1975 Oglala firefight & I've been working on better freedom for yeah, many years since it happened. All along we've been saying that he was innocent. And there's been so much FBI corruption & interference things & just straight up continued genocide. You know, when is this going to stop? And when it represents the treatment of our native people by the United States government.   And you know, it's been a long time that 47 years, that he's been inside there. We can't imagine the psychological mental stress that he's feeling there…You know…not only that his body…he's a diabetic, he's not getting the right food. He's an elder, I mean, we can go on & on about his health & we see that as his number one priority, is trying to get him health care. [It is] along the same lines of Freedom & Justice. I Mean it's all part of a well-being, & I think that he represents the same thing our native people.   We're fighting for health care too. For him in a more way, because he has a aortic aneurysm that could explode at any time. Along with the diabetes, with the inadequate food, you know…it just continues on getting worse. You know, his eyes are being affected. So, you know, his health is really a big issue & people like the Bureau of Prisons, they ignore it. It's such a big monstrous system that they have no personality &…they don't treat you like human beings inside of the prison.   So Leonard's been suffering, not only physical, but mental anguish. You know, he has…people telling him lies. A lot of elder abuse is going on there, you know. And we at the board of the International Leonard Peltier Defense Committee, are very concerned.   You know we have attacks on our website we have other organizations that are trying to appear like they've been involved. I'll tell you what our board has years of activism on a grassroots level & [we have] educated women. I mean, I've put this to the board right here, you know. Our next move is going back to the United Nations & keep putting that pressure on. I personally feel that. International pressure is really [important]. Alongside our tribal nations, we have several, you know, we have all the northern tribes pretty much that have signed resolutions or support letters & efforts to get Leonard Peltier freedom—& we've been ignored, you know.   National Congress of American Indians, but [we have] several resolutions…we're just hitting the pavement & you know, we want everybody [to help]. I mean, Amnesty International just launched another international campaign. You know, we have so much support in the past & in the present, there's senators have signed on, we have church groups. I mean, what is it going to take for President Biden to do what the American public wants?   And, you know, we focus on a lot of stuff along with Leonard. You know it represents, you know, like a total…representation of how our tribes are being treated. Until they give justice to Peltier, they'll never come to the table in a good faith effort. As long as they let that atrocity of misinformation & manipulation continue to Peltier, you can't trust them.  I mean, it only takes common sense & I would advise the people worldwide the same every nation that has the issue of the United States government, we all need to actually combine our efforts & ask for some real [action]. We don't just want to get token answers, we want some reality recognition & respect of our human rights. That's all we are asking for & part of the human the basic human rights is being treated fairly & just because the color of our skin should not continue keeping us in prisons & in poverty.   So this is a big case & it's not only Peltier, but it's prisoners & Native Americans & indigenous people worldwide. When they [imprison] a man for 47 years because they changed the laws to fit…what they want. You know, they wanted the scapegoat for the agents that were killed, but they didn't tell the real story. You know, they attacked women & children in the camp, which they did at Wounded Knee. They did that & wounded in 1973 & 1890. I mean, they like to attack women & children & elders & never stopped in 1975.   Let's be real with the real story is so all I can say is that…people can help do stuff if they'd like to. [They can] write letters, they [can] ask other organizations to write resolutions. We have the website www.WhoIsLeonardPeltier.info. We have a board, we have a Facebook page, the International Leonard Peltier Defense Committee. All the women on our board are actually very educated on his plight & a lot of Native issues, you know: we have the MMIW; we're fighting for the Black Hills; we're fighting poverty & a racist city, also known as Rapid City, SD. We're fighting for housing. I mean, we're just focused on survival & that includes every one of those things we talked about. So health here is a forefront…So we continue on.     00:33:43 Tony Gonzales  Aho thank you, Jean Roach. You know for that layout & we also have a lot of young listeners that are, you know, tuning in & are becoming more & more familiar with Leonard felt here as we present this cases as frequently as often as we can here on KPFA. And there's a book out if people want to read the details on the case of Leonard Peltier—a book by Peter Matheson, & that is in the spirit of Crazy Horse. And it's a very detailed, because it also talks about what led to the shootout there, as Jean Roach just described—her being a part of their 1975 June at the Jumping Bull compound in South Dakota in 1975. What culminated there was a result of Wounded Knee '73, & the years that led up to that moment. And then after the 71 day [about 2 and a half months] siege at Wounded Knee of '73 from that period to 1975-1976, the reign of terror where so many over 60-70 men & women were killed murdered, assassinated, disappeared & still unaccounted for.  My relatives, the Department of Justice has not looked into the shooting of Joe Stuntz…who was killed there on June 26th of 75 along with the two FBI agents that were killed there on the Pine Ridge Reservation.   My relatives well, there's a lot that had happened since a trip to Russia—when it was the Soviet Union back in the 1980s. Bill Wahpepahi & Stephanie Autumn Peltier, had gone to Moscow & came back with millions of letters from the Russian people to the White House calling on for [Leonard's] freedom. And since then, all these other campaigns, notably if I may, Jean, here in the Bay Area in San Francisco, the Board of Supervisors unanimously last year adopted a resolution calling for February 24 as day of solidarity with Leonard Peltier, & in that resolution they also called on President Biden to immediately release Leonard Peltier.   Last year or before Leonard Peltier was also struck with the COVID-19. So, there is a COVID-19 release there among the options that President Biden would have, along with the executive clemency or a compassionate release—all these avenues that are wide open for him, plus the support from the Democratic Committee as well. So, it's all there & he's the only person that can free Leonard Peltier so my relatives, you can go to the website, Jean Roach said: www.WhoIsLeonardPeltier.info or please call the White House. Call them today now & every day. At area code 202-456-1111 That's 202-456-1111 & leave a message with those options that he has to free Leonard Peltier. But to do it now immediately, this is really a matter of urgency & the attention that right now beckons for his freedoms throughout the world.   You know over the years have Jean, if I may go on the Nobel Peace Prize winners, at least 1015 of them have stopped. Forward that includes Rigoberta Menchu, two 1992 Nobel Peace Prize winner Nelson Mandela, Archbishop Desmond Tutu, the Archbishop of Canterbury & & many more celebrities. Nationally known celebrities across the country it's all there, it & the campaigns that have been launched. So, it's prayers at this moment that we have for seeking Leonard Peltier's freedom as well my relatives.   And do you know that we're planning to go to the permanent forum—as I said earlier—on Indigenous issues. This year, the theme, vague as it may sound, there's some work methodically that is done within the theme, as I will read, it's called – Indigenous Peoples Human Heath, Planetary, Territorial Health & Climate Change: A Rights Based Approach. My relatives, that's the theme for these two weeks that will begin April the 17th through the 28th.   Jean Roach is helping to gather a team of advocates, young advocates that can be effective there at the United Nations & my relatives at this juncture, that 22nd session. This will be the first time that it's a physical engagement. [In] the past three years [the forum] has been by zoom & prior to that the sessions had involved 3000-4000 Indian Indigenous peoples from throughout the world. That's black Indians, white Indians, Red Indians of the Americas, Indians of Asia Indians of Oceana. This is the Big Gathering.   My relatives, the international Indian movement, if you will, has been launched & that began, of course, with the efforts of The American Indian Movement & NGOs at that time 1977, the International Indian Treaty Council, was among them. From that 1977 outcome was a Declaration of Independence of Indigenous nations. My relatives & they cut a plan out, made a plan into the future that would include involvement in the international arena, which is where we take all the issues that Indian peoples—& it's 400 million & plus at this point in terms of numbers according to the World Bank & other United Nations specialized bodies who have given counts of the Indian people throughout the world.   But we're coming together & we're organizing an international movement…& Leonard Peltier is very much a part of that & is well known, & which is why at this forum at the in New York beginning of April 17th it's expected 2000-3000 Indian peoples will come & it will give an opportunity to engage & talk about the issues that we have & for us. Jean Roach, myself, Ruth & Buffalo, Kevin Sharp, the attorney & a few others that we hope to bring on board, will advocate about Leonard Peltier so that they too can share their voice on the United Nations Forum on the floor, & depending on the items that are that are relevant to the subject matter of political prisoners, human rights defenders. And Leonard Peltier's case can be brought up.   This is what we ask. We'll be asking the indigenous peoples who are there that when they speak on the floor, they make a statement to try to think about Leonard Peltier, the number one international indigenous political prisoner…I must say, & that it's time for Leonard to come home. All of us, including myself & our organization AIM-West, are able to bring delegates. Of course, there's maximum of 10 delegates per organization that can be credentialed into the UN, but from there we kind of flare out, if you will, & engage as many NGO's, Indigenous peoples & including governments that are open to hear the case of Leonard Peltier. So, Jean Roach Tell us as we're preparing, there's a flight, there's lodging, there's travel while we're there & that all cost money & yourself, including myself & others where we're looking for ways to cut that expense. Can you tell us how you're faring, how you're coming along & what kind of support you might be able to need, how people can help you get to the Permanent Forum [On Indigenous Issues] in New York?     00:43:08 Jean Roach  Well, thanks. One of the things that I do have now is we have a donation button on our website. It's called www.whoIsLeonardPeltier.info & you can donate there directly to [help cover the] cost for the US United Nations trip. I also have a fundraiser on Facebook from my [Facebook profile], Jean Roach & I'm raising funds for the International Leonard Peltier Defense Committee. The easiest way would be just going straight to the donation button on the website. We don't have a GoFundMe, but that's all we have right now. But we're also looking for, you know, things to do while we're there, other activities and so. You know…we're going to have a side event if that all works out. And then outside the United Nations event. So yeah, there's some cost available with that. I mean, well, lodging. Growth is outrageous.     00:44:02 Tony Gonzales  No, no, thank you.     00:44:03 Jean Roach  So, appreciate. Yeah, we appreciate everything you could do. Thank you.     00:44:07 Tony Gonzales  Yes Jean & your appeal for help & support for Leonard Peltier, & getting you, & our delegation there to New York for the annual session 22nd session of the Forum. It would be terrific for listeners to see if they can provide some help. And you mentioned the side event—that's another word for a workshop there in UN jargon, my relatives. So, we've also requested for a side event that would include the case of Leonard Peltier & how people can help both in the international arena & at the local front, where the peoples come from, you know, in seeking help from coalitions & even the governments, they come as well.   So the side events or workshops [was] announced on April 7th & the deadline for NGO's or IPO's, you know like AIM-West & [other] Indigenous People's Organizations (IPO's), they had until April the 2nd to submit for a side event if they choose to do so. But that will be an important moment for us & hopefully our side event or workshop will be during the first week because, my relatives it's very difficult even for North American Indians, who are people who have most resources available & opportunities to access the UN system, particularly now because these sessions are held in New York now as opposed to Geneva, Switzerland, where they were in the years past. But it makes it very difficult for Indian peoples from Central America, South America, way out in, in the Pacific islands to gather the money to stay there the full 2 weeks & being in government dialogue as well, because those opportunities are there.   You know the moments & the minutes that you do have at the UN on the floor with officials & with governments are the most valuable & sought after moments. But you go there with the payload—the drop that is the information that you bring because you want change & those are the moments to do that. That is the international lobbying that goes on at that level.   And at this juncture, Jean, just before we ask you for closing words, just to give our listeners a little bit more history about indigenous people's involvement in the international & United Nations Arena, well 100 years ago when the United Nations. It was called the League of Nations. [In] 1923 chief of the of the Iroquois [Haudenosaunee] Confederacy was representative there in Geneva, Switzerland at that time, & that's Chief Deskaheh. So indeed, this month…100 years ago marks a milestone of Indian peoples coming to the United Nations for as Indian peoples that have not been representative among the General Assembly.   Unless of course we do say countries like Bolivia with Evo Morales as president in several years back as being the first indigenous person. Then there's been several others. I mean, we could say that the Mexico & all the other countries that as Latino as many of them…are indigenous people. This is a part of the consciousness, the awakening, the International Indian Movement, my relatives that we're moving forward making progress & that includes even at the national level.  if I can go further. Jean Roach, a case that where we refer to in the international arena a lot, goes to the Doctrine of Discovery or the Papal Bulls that the Vatican had issued out back in the 14th, 15th century that are still very much alive & active today. My relatives, I think we only have to go to the case of Johnson V Macintosh…1823 as well. And so, this marks 200 years of the Doctrine of Discovery…being active & used in the US Supreme Court.   Both 1823 Johnson V McIntosh & Fast forward 2005 Justice Ruth Ginsburg had reintroduced the case of Papal Bulls, or the Doctrine of Discovery in the case of Wisconsin V Oneida. Nathan, my relatives. And that was the taking of more or neither Nation's land & according to the Papal Bulls of that doctrine of discovery, very much alive. So, you know, yeah, we are. In very many milestones of history of Indian peoples, including Chief Deskaheh, as I said, Geneva, Switzerland, 1923 & the Johnson V McIntosh case 1823 & on to the present, this doctrine that has to be banished. That has to be acknowledged as invalid today because they are very much alive & in use in our Supreme Court. All right, Jean, so much good history & we're going to be a part of that going to the permanent forum this year, April the 17th to the 28th. Any closing words for Leonard Peltier, Jean Roach, please?     00:50:07 Jean Roach  Yes, everyone should try to write a letter to him. You know they don't allow postcards. You know, cheer him up. I mean, he needs some support. Also encourage your local governments & your local tribes, tribal nations—anybody can be part of this by writing a letter. We've gone international, so we have support all over the world, but we really need more [support] & if you get a chance, call the White House. [If] you aren't doing anything, just call them. Know that you're interested, & there's certain hours [you need to call] that we have that on our website.   So I'd Just like to encourage everybody to keep pushing & everything. It really does help, & as long as we can continue pushing for its freedom, hopefully soon it will come. We're just really hoping & praying.     00:50:57 Tony Gonzales  Thank you, Jean Roach & Jean we're broadcasting for Bay Native Circle for tonight here with KPFA. I believe April the 19th I will be hosting Bay Native Circle once again, after Morning Star Gali & my colleague Eddie Madrill [who] will have a show after her & then I will have it on April 19th. So, I'll see about us being able to broadcast live, if you will, from the United Nations there in New York at that time. Alright, Jean Roach, thank you very much for your dedication, your commitment & your courage, Jean—your courage to go forward.   00:51:46 Jean Roach  Thank you very much, thank you.  00:51:47 Tony Gonzales  Aho Jean Roach. What a woman, what a person [with] her dedication & commitment to seek the freedom of Leonard Peltier. Everything that that she does, with local, regional, national & international, my relatives, & now with her & colleagues going on to the UN Permanent Forum that begins April 17th. So, a big shout out there & hopefully we'll be able to succeed reaching out to include…various government officials & seek their support to send letters to President Biden for the Freedom of Leonard Peltier, the longest held indigenous political prisoner in the entire world, my relatives.   And as we're coming close to the [end of our show] my relatives. I just wanted to make a few announcements as Chumash Day is coming right up (note: this event has already occurred), that's right! The Chumash people are having Native American powwow, & that's going to be also an intertribal gathering that's April 1st & that will be from 10:00 AM to 6:00 PM at Malibu Bluffs Park. OK, try to make that one, [it] is the 23rd annual, so there's a lot of experience there & a lot to see & do…& that will be at 2357 Live Civic Center way in Malibu Bluffs Park. Chumash Day Native American Powwow my relatives & see about going there.   Also, we've been hearing that the Apache Stronghold is holding up good & Dr. Wendsler [Noise] caravanned all the way to the court case [at] the 9th district [court of appeals] …to rehear the case of their sacred sites & protection of Oak Flats. So hopefully with Dr. [Wendsler] Noise expressing protecting that site under the First Amendment. Also, the Treaty agreements that the Apache peoples have with the US [are being addressed as well], & that includes shoring it up with international laws, including the declaration of the Rights of Indigenous Peoples. That would ensure sacred sites & for the governments to honor them, & that includes the United States, which signed that declaration by President Obama in December—when was that, 2010? So, all these efforts are now before the 9th District Court once again to protect the Oak Flat & the advocacy of Dr. Wendsler Noise.   You know for that…Friday, March 31, [was] Cesar Chavez's birthday, & it will be honored here in California, as…it's a federal commemoration by President Barack Obama during his time. But several states have pushed on even further. That includes Arizona, California & Utah to make it a state holiday, my relatives. So, there's time…to share the legacy, the history of Cesar Estrada Chavez. Cesar Chavez, as many of you know, is the co-founder of the National Farm Workers Association, which later became the United Farm Workers Association of America. Also, Co-Founder, as many of you know, Dolores Huerta was born in Yuma, AZ.   In Santa Cruz on April the 1st my relatives, that's on Saturday Cesar Chavez will be very much remembered & appreciate. Barrios Unidos is organizing & gathering there, & Cesar Chavez day, April 1st at from 12:00 to 5:00 PM my relatives (note: this event has already occurred). So, if you're interested in going down to Santa Cruz, to be a part of body so neither they're on Soquel St…I'm going to make that one, & I hope you do too…  This has been Tony Gonzalez & you've been listening to Bay Major Circle & our producers, Jeanine Antoine. The opening music was L. Frank Manriquez mixed with Ross K'Dee, Robert Maribel & Rare Tribal Mob. Thank you goes out to Falcon Molina for helping engineer the show to Diane Williams for the opening prayer. We also thank our musical artists, our guests & you are listening to audience for your continued support, & we want to give a shout out to our brothers & sisters on the inside, especially those on death row. Thank you to Creator to the Indigenous Peoples whose lands we occupy, to ancestors & to those yet to come, blessings.     00:57:59   The post Bay Native Circle March 29 2023 Tony Interviews Jean Roach & Kenny Barrios appeared first on KPFA.

Continuing her accidentAl series of "explaining the folkloric origins of A Court of Thorns and Roses," Janey is telling us the story of that mythical fae player, Tam Lin. Max is going to tell us about the time the Sun's milkshake brought all the boys to her yard, and why rattlesnakes are the chihuahua's of the snake world. Enjoy!Janey's Sources - Tam LinWikipedia Entry for "Tam Lin"“Tam Lin” by Pamela Dean “This Halloween-set medieval Scottish ballad is incredibly pro-choice” by Constance Grady (Vox Article) The Carterhaugh School of Folklore and the Fantastic (Home Page)  Folk Alley Sessions: Anaïs Mitchell & Jefferson Hamer - "Tam Lin (Child 39)" (Youtube)Max's Sources - (Not Actually) "Orpheus"  "The World Treasury of Fairy Tales & Folklore: A Family Heirloom of Stories to Inspire and Entertain" by Professor William Gray with Joanna Gilar and Rose Williamson Originally from "Tales of the North American Indians" by Stith Thompson About "Little People of the Cherokee," from FirstPeople.us About the Uktena in Cherokee storiesCheck out our books (and support local bookstores!) on our Bookshop.org affiliate account!Starting your own podcast with your very cool best friend? Try hosting on Buzzsprout (and get a $20 Amazon gift card!)Want more??Visit our website!Join the Discord!Shop the merch at TeePublic!If you liked these stories, let us know on our various socials!InstagramTiktokGoodreadsAnd email us at sortofthestory@gmail.comAnd thank you to Keith! KEITH! Who is one day going to "eat the moon", whatever that means! (:

CCTV visited the Pow Wow and recorded "The Brothers" and their explanation of the dancing stick. 

What you'll learn in this episode: Why Native American jewelry has struck a chord with Australian shoppers Why jewelry is so important to Native American cultures, and the history of jewelry making in the Southwest Which characteristics to look for in distinct varieties of turquoise How to make the most of a trip to Indian Market Which Native American jewelry artists are ones to watch About Jennifer Cullen Jennifer Cullen is the owner of Four Winds Gallery, a jewelry gallery in Double Bay, Australia that focuses on jewelry of the American Southwest. Established in 1981, Four Winds boasts a collector's standard of traditional and contemporary North American Indian jewelry, pottery, sculptures, graphics and textiles. The gallery is the culmination of a long-term interest and passion for Jennifer.  Photos available on TheJewelryJourney.com Additional Resources: Website Instagram Facebook Transcript: Sharon: Hello, everyone. Welcome to the Jewelry Journey Podcast. This is the second part of a two-part episode. If you haven't heard part one, please go to TheJewelryJourney.com. Today, my guest is Jennifer Cullen of Four Winds Gallery, an unusual jewelry gallery located in Double Bay, Australia. Welcome back.    What about coral? You have the reefs there, and there's a lot of coral in Indian work, but I hear it's becoming very hard to find now.   Jennifer: We have no coral in Australia to work with. It's protected, and we have a lot of trouble with—what is it? The crown-of-thorns starfish. They're doing a lot about coral beds on the northeast coast of Australia, with all that big, beautiful coral. They're doing a lot to maintain that at the moment. All the coal that has been historically worked into North American Indian jewelry was traded in by the Spanish originally, so it's all Mediterranean coral. The earliest coral strands in the 1800s were drilled and rolled strands of beads that they would wear around the neck with cotton sinew or twill, or whatever was strung through the center of it. And there were webs of coral. They would wear ropes of heishi done in clamshell. Later on, as they got better equipment, there was turquoise heishi and jet heishi. Heishi is the traditional word for a handmade, small bead.    Originally the coral was traded. The Native American groups loved the color. They had previously found their ability with color by working with the spiny oyster shell that comes out of the Gulf of Mexico. The spiny oyster shell comes in colors from reds similar to coral into purple and intense orange, like an Hermès orange. It's a beautiful color. I actually have a lot in my jewelry because I love it. I sell a lot of it here, and I wear a lot of it. I love the orange. I've always had a passion for these oranges and reds and purples. People in the Southwest embraced it pretty rapidly and started to incorporate it into their jewelry findings and body adornment. So, in the 1800s, it was works of coral predominantly.    Then they started to learn how to work silver. That didn't start until about 1868. Prior to 1868, there was very little in silver. They actually started by heating up copper and brass cooking utensils. They were soft materials that were exposed to them by the soldiers and the Spanish and the Mexicans, and they'd make it into jewelry findings and body adornment. Then they discovered silver, which is found in the Southwest of the USA, and they started to make that into metal findings to house the stones. That was the process.    When chatting at length with another one of my mentors, Lori Phillips, she used to talk to me a lot about the development of American Indian jewelry, history and development. She was a big dealer and collected from Pasadena in California back in the day. I was very close friends with her. Anyway, she taught me a lot. They started setting coral into silver vessels and housings and cabinets in about the early 1950s. There wasn't a lot of coral set into jewelry, other than strands or ropes of coral beads, prior to 1952. So, finding the odd piece of jewelry that did have a bit of coral in it is a very unusual thing.    Generally, most of the coral still comes from the Mediterranean. It's traded in now by different dealers. It's become very expensive and sought after because they're protecting the coral beds in Italy. It's getting harder and harder to get it.    Sharon: It's harder, yeah.   Jennifer: Yeah, but it's not Australian coral at all.   Sharon: You're so knowledgeable. Do you put on educational seminars besides flying in artists?   Jennifer: We used to write articles here in Sidney for the Antiques and Art Galleries Magazine every quarter. There were some pages of photographs and examples of things. Probably about seven years ago, when the paper folded and everything went digital, that's when we ended up with the New South Wales Art and Antiques Magazine. Maybe it went down into Victoria as well and Melbourne south of us, which is not a big town, but it's a cultural center. So, I used to write articles. I have been meaning to put together all those articles I wrote for so many years and so many editions of the Antiques and Art Galleries Paper in New South Wales and compile them into a book. That's on the to-do list. I haven't gotten around to doing that yet.   I used to do talks occasionally at clubs or different places where women would want to be spoken to about wearable body adornment. I did some radio interviews with Dan Kotch back in the day. He's a finance and investment guy who does radio interviews with people to talk about things that are considered good investments, that hold their value and appreciate over time, which jewelry does. Up in the Blue Mountains I did some talks. I was invited to talk to groups of artists that lived up in the mountains who did various forms of artwork. They wanted to hear about American Indian art in general, the textiles, the jewelry, the pottery making, how it was done. I've also done interviews with a local radio station here. They invited me to do a few talks on their Sunday afternoon program about jewelry. So, I've done a fair bit.    I've done fashion magazines, Vogue and Harper's Bazaar and different things. I've done photoshoots of my jewelry over the years, where they've wanted to show unusual artwork. They often use it in their fashion shoots. They borrow jewelry and put it in their fashion shoots and give credit to the gallery, but then they'll ask me to write some information about the gallery and what's it all about, and then they'll put that into the magazine. Women of Individual Style was a thing that came out one time, and I was asked to be a part of that one issue. They talked about me and how I dressed and all the body adornment I wore and how I put it together. So, over 40 years, there have been quite a lot of things I've been asked to do. I haven't actually written a book and I haven't organized a group of talks. I probably could, but running a business, having staff, trading pearls, going on buying trips, organizing four exhibitions a year, it's a lot. You do the best with the bulls that are the most important for you.   Sharon: No, I understand. You have a lot of time left to do that.    I've never been in the Indian Market. I've always wanted to go, but I've been scared off by the crowds.    Jennifer: It is hectic. It is very hectic.   Sharon: Yes. You say when you come back, you have a buying exhibition?   Jennifer: Sure. I'm over there, often Instagramming things I'm finding and putting it on Instagram just to show people things I'm finding while I'm away. Then, when I get back, I have to ship everything home to Sidney and we go through it. We take a nice photograph of it, like a postcard, and I send it out. I have some 5,000 people on my mailing list. So, I send all my clients a huge postcard of beautiful jewelry. I'll have an odd, old carving in there or something to make it look beautiful. I send it out and say, “Hi, that's my latest buying trip. We'll be having a champagne opening”—it's usually the second week of September on a Saturday—“Please come see the collection, or you can view a lot of it online or you can email me.” My clients look forward to that because they're not all traveling to Santa Fe and the reservation, so it's as close to it as they can get.   Sharon: Absolutely. Where else are they going to get it, unless they go to Santa Fe?   Jennifer: And even then, you're so overwhelmed. There's so much product over there. All of it's handmade by Native American artists. It's a crazy time to do it with a lot of shops. It's hard to find good quality material that's authentic as well. But a lot of my clients do end up going on a holiday over there and want to be there.   Sharon: What are you looking for when you're there? You say it's hard to find the right things. What are you looking for?   Jennifer: I'm often hunting for early pieces that are by great artists, or things that are unusually aesthetically beautiful that impress me and are different to what I've found before. Or maybe it's similar to something I've found before, but I haven't seen something like that in a long time. It's a hunt for the rare and the unusual and the beautiful.    It's also visiting all my artists and seeing what is being made. In the winter, when they're planning to bring it to market in the summer, I'm talking with them about what they're going to make during the year. Am I going to set up a show with some of them? Can they make money if I buy from them at the Indian Market? Because they're trying to sell to the tourists at retail price. As a representative, I have to buy at a wholesale price, so I can buy it and present it to my clients here for a reasonable price. We talk about what they might build or make during the year. We talk about all of that. Would they like to come for a show? When would it suit both of us? It can't be in August, because I'm in America, or in September because I do my returns from my trip show. I have three other shows I do with my sister.     Then I'm looking, not for a huge amount of them, but for artworks and artifacts that are interesting, that resonate with the Southwest. Recently I got an old hunting lodge elk horn chandelier with little parchment shades over the lights. My electrician has to rewire it for the Australian current to hang it in the gallery. We're still working on that project. We've got to get it rewired and hung up in the ceiling and get a secure hook, but I'm bringing things into the gallery that make people feel connected with the Southwest.    There's something about that culture that—I don't know. I don't particularly believe in past lives and that kind of thing, but there's something about that culture that so resonates with me. I can't really explain it, but I just love it. It's the only place I feel at home when I get out of the plane and the Albuquerque airport, and I rent the car and head out to Zuni or wherever I'm going. If I'm driving across to Prescott or different places, I feel quite at home. It's a weird sensation. I also feel it while I'm here on the edge of the ocean. Those are two places where there's a sense of freedom and expanse and openness that I love.    Sharon: I can understand that. I can understand both the ocean and Santa Fe, with the light and the sunsets.   Jennifer: What is it? The plains, the wide-open spaces. It's a very open, incredible feeling of freedom. I don't know how to explain it. It is beautiful, and Santa Fe is very pretty with the housing and the pretty streets. Everything is adobe-style, and I do love that as an architectural form. It's very lovely, but what really is amazing is driving around the country in the Southwest. It's so open. I just love it. Just talking about it, I love it.   Sharon: Is there turquoise all over the country, all over the U.S.?   Jennifer: Only in the Southwest, so Nevada, I think some in Utah, and the very southern states. It comes from copper and iron areas, where you find copper and iron is mined heavily, thus the color of the turquoise. It's developed in veins within these mines. A lot of the beautiful turquoise like Bisbee and Villa Grove and Lander and some of the very rare or early turquoises were from small pockets of turquoise mines that were mined out and are now exhausted. You can't get those stones anymore, unless you get them from jewelry that was made some time ago with this quality of stone. Maybe somebody has been sitting on some raw material that they've yet to make things out of. Sometimes you buy at auction or estates, and you find old jewelry that has great stones, but the jewelry is ugly, so you pull it apart and give it to an artist to remake into a great piece.    A lot of the turquoise you get today, which is Sleeping Beauty or Kingman or from more general mines, it's more prolific in availability. A lot of it has been stabilized or treated so you can work with it. It's stronger and easier to work with, but getting good, natural stone is always my preference. If it's high grade, it won't change much in color because it's very dense and quite glossy. If it's more medium in grade, it'll be more porous, so more vulnerable to moisture acquisition. It will vary in color slightly over the years depending on your body oil. Not as much in the desert in the Southwest. The atmosphere there doesn't change it too much. Here in Australia, we're very humid, so it changes much differently than it does in the desert area. There's something charming about that. It's like it's alive. It's like it takes on some tones and colors of blue and green and everything in between depending on the wearer, the humidity, what country you live in. It's a very personal stone. It's like the stone and the sea. It's always changing.    Sharon: Can you look at a piece of turquoise and tell where it's from or if it's old?   Jennifer: Yes, you can tell whether it's recent and hasn't been around for very long. You can generally tell whether it's high grade, medium grade or low grade, depending on the density, the patina, the veining, all that kind of thing. Labeling what mine it comes from is a very tricky process because you have all these different mines scattered around the Southwest. Manassa is traditionally green, Kingman is traditionally blue, Blue Gem is traditionally very glossy, high grade and more of an aqua color. You'll get variations within the mine as well that tend a little more green or a little less or more polished. So, it'll look a little bit like another mine.   Then how old is the piece? I've been in discussion with dealers who have been handling turquoise for a long time. That will also help you decide where that stone probably came from, because that was the sort of stone they were using back when Leekya, for instance, was carving his turquoise stones. He liked the gentle, aqua-colored turquoise, and that was a particular stone. A more recent stone, Sleeping Beauty, is a high-grade, intense bluish stone. If it's more recently made, it's probably going to be that rather than Villa Grove, which is an older, softer, very blue stone, more of a cornflower blue. So yes, like anything, whether it be opals, pearls, old furniture, textiles, whatever, if you do your thing for long enough, you get to know all about it.   Sharon: And that's how you learned? You didn't study it, right?   Jennifer: I have a whole library here of books on North American Indian art, jewelry, painting, sculpture, kachinas, pottery, textiles. I've written articles all my life. I've been over there twice a year. I've looked at millions of pieces of jewelry, although not as many pieces of textiles and paintings and sculptures or pottery. So, it's experience, knowledge, rating, education. The hands-on piece is always significant. People like Teal McKibben, Lori Phillips, people who were before me, women in particular who I identify with, who spent their lives studying American Indian art. They've all passed away now or they're in their 80s. They taught me a lot, saying “Look at these. Look at how this is made and look at this stone.” It's been a life's education.   Sharon: It sounds like it. What's your favorite kind of jewelry?    Jennifer: My passionate thing that I love more than anything to this day is very early Navajo silversmithing and turquoise. That's what they call Villa Grove, or a sky blue turquoise stone. It's not as high-end as Blue Gem or Manassa or Lander or Indian Mountain—there's a whole lot of them—but I love the color. I love the soft, simple, understated, courageous and brave form of silver that the Navajo did in their silversmithing from learning to be blacksmiths, which is what they were first told they had to do. They were on the reservations shoeing the horses of the soldiers and the English and the French. Their talent for silversmithing evolved from that, with their strength and the creativity and simplicity and the beautiful execution of silver body adornment.    Originally it was all men making the silver things, so there's a masculine tone to it that I love as well. That's become the thing now. I'm wearing my salmon clothes. The balance of putting beautifully hammered, wonderful silver jewelry with simple sets of turquoise stone, on me, I just love it. Sometimes things are so beautiful. You look at so many things. How you can you tell why this one is better than this one? I say, “Well, look at it. Can't you see?” But that's me. So, that's probably my most passionate thing, early Navajo silver jewelry.   Then, after being in the business and dealing with it for a long time, I grew to really love Leekya Deyuse and Zuni carved turquoise jewelry. Leekya Deyuse was a Zuni carver that was probably working from the 1920s to the 1950s. He died in the 1960s fighting fires in Zuni. He was not all that old. Anyway, I have grown to love very much Leekya's carved turquoise. Not only turquoise; sometimes he did coral figures of leaves and bears and birds. His work is very hard to get, finely carved. He was one of the first guys who set the precedent of carving fetish necklaces on little animals and necklaces. He was one of the first to take the format of shell and stone and create it into a little medicine or good luck charm or protection from an animal. Then he took it another step further and started threading it on beads so you could wear it like a necklace. They are probably my two most favorite things to look for, really great Navajo jewelry and really great pieces by Leekya. There is certainly much more to it, but that's it if I was going to put it in a nutshell.   Sharon: Who should we keep our eyes on then?   Jennifer: Who's up and coming?   Sharon: Yes.   Jennifer: Cheryl Yestewa has been around for quite a long time, but I find her jewelry just fabulous and exploding in creativity in various ways. She works out of the desert, but she's into sea inspiration. Anyway, she's a wonderful artist.    I think Keri Ataumbi, who is—let me get the tribe right. Keri Ataumbi is Kiowa. She does really great work. I'm very excited about her work. We've had a couple of exhibitions of her work now, and she should be coming to her first exhibition in Sidney this Christmas.    Denise Wallace is a legend so she's not up and coming at all, but I think her son, David, is a great carver. Carving free form in ivory is a very difficult and challenging thing to do, and I think he's got a gift. I think David Wallace is somebody to watch. He's not putting himself out very much yet, but I think he's great.    I think for lapidary work—and she's been doing it for a while—she's the daughter of Cheryl Yestewa. Piki Wadsworth does the most beautiful lapidary. I think she just grows and excels and gets better and better at what she does. She's Hopi. I think these are the people that come to mind at the moment.    Every time I go down into Gallop, I have a look at different artists' works that are up and coming. A lot of them are doing some really interesting work, but a lot of them aren't wanting to go to Santa Fe or get high-profile or get noticed. I have to rely on people I know from that region to collect their work during the year. Then I go to them and see what they've made.   Sharon: It sounds very exciting. Thank you so much for being with us. It's been great talking with you.   Jennifer: It's been my pleasure and so much fun. I hope you do come to the Indian Market one day.   Thank you again for listening. Please leave us a rating and review so we can help others start their own jewelry journey.

What you'll learn in this episode: Why Native American jewelry has struck a chord with Australian shoppers Why jewelry is so important to Native American cultures, and the history of jewelry making in the Southwest Which characteristics to look for in distinct varieties of turquoise How to make the most of a trip to Indian Market Which Native American jewelry artists are ones to watch About Jennifer Cullen Jennifer Cullen is the owner of Four Winds Gallery, a jewelry gallery in Double Bay, Australia that focuses on jewelry of the American Southwest. Established in 1981, Four Winds boasts a collector's standard of traditional and contemporary North American Indian jewelry, pottery, sculptures, graphics and textiles. The gallery is the culmination of a long-term interest and passion for Jennifer.  Photos available on TheJewelryJourney.com Additional Resources: Website Instagram Facebook Transcript: The suburbs of Sydney, Australia might be the last place you'd expect to find a Native American jewelry gallery, but that's exactly what makes Jennifer Cullen's Four Winds Gallery so special. After a lifelong love affair with the jewelry of the American Southwest, Jennifer opened her gallery in Double Bay, a Sydney suburb known for its high-end shopping. She joined the Jewelry Journey Podcast to talk about the history behind Native American silversmithing; how she educated Australian collectors about Southwestern jewelry; and why turquoise is the most personal gemstone. Read the episode transcript here.  Sharon: Hello, everyone. Welcome to the Jewelry Journey Podcast. This is a two-part Jewelry Journey Podcast. Please make sure you subscribe so you can hear part two as soon as it comes out later this week.    Today, my guest is Jennifer Cullen of Four Winds Gallery, an unusual jewelry gallery located in Double Bay, Australia. Jennifer is talking with us from Australia today. I say this is an unusual gallery because it focuses on Native American jewelry and jewelry of the Southwest. When I look at the jewelry, I immediately think of Santa Fe, New Mexico. I love the jewelry. Santa Fe happens to be one of my favorite places. I saw these pieces on Instagram and I was blown away because I thought, “How can this be in Australia?” She has this gallery in Australia with these beautiful Native American pieces. I'm looking forward to hearing Jennifer's jewelry journey today. Jennifer, welcome to the program.   Jennifer: Good morning from Double Bay, Sidney, Australia. I'm sure it's a good evening over there. It's so fun to talk with you.   Sharon: It's great to talk with you. You were just telling me about your jewelry journey, and I want to hear more about it.    Jennifer: Turquoise is my birthstone. This is how this whole thing started for me, back when I was teenager, born in December, being a Sagittarian. Australia doesn't really create turquoise as a birthstone here. We have little pockets of it, but it's waste. It's never looked at in the jewelry format. America is the land of fabulous turquoise. When I finished high school, my father happened to be CEO for Westinghouse, an American company. So, the family headed to the East Coast, as you would say. Westinghouse headquarters at the time was in Pittsburgh, Pennsylvania. When I went to the States, I put my university degree on hold here in Sidney and followed my parents. I wanted to buy some turquoise jewelry, and the first stop as a family traveling from Australia to America for the first time was Disneyland in California. We went to the gift shop in Frontierland, and I bought a great, big, funny turquoise, which I loved. My mother found it very curious, because my other jewelry was fine jewelry or gold jewelry that they had given me as they had gotten older. I loved it.    We made it to Pittsburgh, Pennsylvania, which is where my dad worked. I did classical ballet and psychology part-time at the local Pitt University to fill my time. One afternoon after university, I went to the bathroom and took my ring off to wash my hands. When I walked out, I forgot to put the ring back on. I went back in, and it was gone. I was devastated. My parents said, “Don't worry. There's a nice gallery in Pittsburgh. They have American Indian jewelry. Go check it out.” So, I went and found Four Winds Gallery in Pittsburgh, Pennsylvania and fell in love with the culture. The jewelry, the textiles, the pottery, everything American Indian and Southwestern that was in the gallery, I loved. I bought a new ring on layaway, as you call it. I spent a lot of time there talking about the jewelry with a guy named John Krena who runs and owns the place. He opened it in 1974. He taught me a lot about it and helped me understand it.    After two years, we moved back to Sidney. I didn't want to finish my university degree; I wanted to stay involved in and surrounded by the beauty of the artwork that comes from the Southwest done by American artists, who are quite gifted. I was interested in old jewelry and new, as well as paintings and artifacts and pottery and textiles to a degree, but the focus has always been the body adornment, the wearable art.   In 1981, I set up a tiny store in Double Bay in Sidney. People would come and say, “Oh, hi sweetie, what's all this blue stuff? Do you make it?” “Well, no. I wish I was so clever, but it's turquoise. It comes from the Southwest of the USA. It's made by multiple American Indian artists.” That's where it started. 41 years later, in 2022, I've changed stores a couple of times. I bought this store 3½ years ago. We're at it again, but it's been a journey, a hobby, a passion, a lifestyle and an income. It's something that I've enjoyed all my life.    The gallery has four exhibitions a year. I try to fly out artists for two of those exhibitions to meet my clients, because people like to meet the people who make the things and understand where it comes from. They are always contemporary artists. A big part of the gallery as well is the historical worth of vintage and antique jewelry. When I went on buying trips, which were every August and February up until Covid, I would come back and have a “return from a buying trip” exhibition. That would be a general exhibition in August of all the treasures I found on that adventure of three or four weeks in Santa Fe, Gallup, Scottsdale, Zuni, the Pueblos and various shows and things I've been exposed to. So, that's a general show.   During the year, I'd have a specific show for one of the great artists I represent, like Mike Bird-Romero. McKee Platero was out here one time. Cody Sanderson has been out many times. These are all Southwestern artists. Denise Wallace of the Wallace family, I've adored and represented her work for many, many years now. I also represented her husband before he suddenly passed away some time ago, and her daughter, Dawn, and son, David. They're Alaskan. Their work is fossilized marine ivory with scrimshaw set in beautiful silver and gold housings. The Southwestern jewelry is turquoise and coral and lapis and cream clamshells and all the various materials that hail from that kind of jewelry more predominantly.   Sharon: All of your jewelry is beautiful and instantly recognizable, but the Denise Wallace is so different than the other stuff.   Jennifer: Oh, absolutely.   Sharon: You just look at go, “Wow.”   Jennifer: And it reflects the Alaskan culture. She and her husband, Samuel, were obviously inspired a lot by her Alaskan heritage and where she comes from. The materials they work with are entirely made of silver and turquoise and whatnot, but in the museums over there, they'll start with masks and carvings that were done in the 1800s and early 1900s, and some earlier if you can find them in the different regions up there. She will study those and get inspired to turn the walrus mask, for instance, into a beautiful, big brooch.    I have a whole collection of her jewelry all in creams as well. It's a beautiful, soft coloring. It's all creams and yellows and a brownish caramel color, which is nice to wear with clothes because we really have a long summer in Australia. It's warm here from about the end of October through April, so you tend to wear paler clothing and lighter clothing, and I like to wear more jewelry at work. So, her work is really lovely to combine since you're able to put it on all the time during the hot summer months. It's very nice. I like all the very early works of the Pueblo artists called heishi. It's cream, and it goes beautifully with that as well.    But yeah, Denise's work represents the Alaskan culture and what goes on up there. Whereas in Southwestern culture, there are hundreds and hundreds of great jewelers who are doing beautiful silversmithing and lapidary. It's a very unique art form. Her son, David, I think he's one to watch. Dawn is already established as a great jeweler, and she's been working with him off and on for a long time. David is kind of quiet, and he doesn't like to get out in the public, but he's a great carver. I'm excited to watch him and see where he goes.   Sharon: When I go to Santa Fe, I love the Native American jewelry, but I have to temper myself because it's very easy to come back with all the Southwestern jewelry and artwork and go—   Jennifer: It's not relevant when you've gotten home and you're not going to put it in your home. Is that what you mean?   Sharon: I'll wear it. Here and there, I'll definitely wear it, but it's like, “Why did I buy 25 pieces? I'm not going to wear that all the time.”   Jennifer: That's interesting. I dress as a city woman. I don't wear satin and lace. Maybe I do occasionally, but I wear fine wool things in winter, cashmere, black. I dress as a city woman, which I always have done; I'm from Sydney, for goodness sake. In Double Bay, it's like the heart of cosmopolitan. It's like being in New York or Chicago or any city environment. That is where I grew up. So, this is the way I am, but for some reason, I just love wearing interesting sculptural jewelry that is not traditional gold and diamonds, fine chains and little bits and pieces and pearls. I think that's very pretty, but it doesn't make a difference when you put it on. It's pretty and you can wear it with anything, which I guess is a good thing. You can wear it with any kind of clothing.    This jewelry is a piece of wearable sculpture to me. It has impact. It has size. It has color. It has form. It has metal. It just makes me feel right when I wear it, and I wear it all the time. Even when I go to Pilates or I'm walking my dog, or when I'm down at the beach house, I wear a little pair of turquoise earrings. I always take a selection of blue turquoise pieces, maybe some green turquoise pieces to add to my orange oyster shell collection or my red coral collection. I always take plain silver. It's like a little black dress because it will go with anything. To me, it's worth putting on every day. It's to improve the way I feel and the way I look. As I get older, I like to wear even more pieces because I'm comfortable to do it. As I've grown up, the jewelry has become better, more significant, higher-end, and I don't worry anymore about, “Oh, what are people going to think if I wear this?” I just love it and I wear it.   I have a big following now nationally in Australia since the internet came to be and I got my website and all that business happened. When was that? In the early 2000s or something. You worry. You think, “Oh my gosh, now everyone can see what I'm doing. There's a whole load of beautiful galleries in America. Maybe business will change because everyone can look globally at everything.” But it actually just reinforces that if you do something well and focus on the best, and if you're knowledgeable about it and you have great quality pieces that are beautiful and aesthetically pleasing, it holds its own. My business has gone from strength to strength since then. We're open six days a week, 10:00 to 5:00. I'm in here three or four days a week. I'm in the States usually all of August. It used to be two weeks in February, but after Covid, we'll see whether that's still happening. That was more on the West Coast, in the San Francisco region. Sometimes if I had enough time, I would go down to the Heard Museum afterwards in March.   Sharon: The Heard Museum?   Jennifer: Yeah, the Heard Museum. I'd see the show there with all the current artists. It's expensive being away from the gallery, with international airfares, hotel accommodations, car rentals. I'll take my manager with me, Leslie, who's been with me for 20 years. He's very supportive and helps me keep going when you're in the rental car driving and saying, “Well, I think I should go check these out.” I wouldn't want to do it by myself. I've taken all of my daughters. They've been with me a few times. I have three daughters. They've all been with me. My sister's been with me. My mother's been with me. My father's been with me. Some girlfriends have been with me. My ex-husband has been with me a few times, but that didn't work too well. I never drive by myself. I like to travel with someone.   The whole overseas adventure is a very expensive one, to go there and spend a number of weeks and then come back again, but I have to go. I love to go. I like driving around over there, doing the reservations and getting out of the plane at Albuquerque, getting the rental car, driving into Gallop, going on the reservation, going out to Zuni, meeting different artists then ending up back in Santa Fe. I like going to all the old shows, meeting all the people that also love to collect and handle and look for this material, going to Indian markets, seeing more of the artists I've been representing for years who are all gathered together in the plaza for two days. It makes it easier for me to visit everyone.    It's been a great lifestyle. I've thoroughly enjoyed it, and it is an oddity. Dealing in North American Indian art on the other side of the world, it's a very established business. I've built incredible relationships. I had hoped one of my daughters might step into it and continue the Four Winds, not that I have any intention of retiring any time soon. My middle daughter points out to me repeatedly, “What? Working for my mom?” I'm like, “Well, it would be nice to keep the operation going forever.”   Sharon: Looking at the map, Double Bay isn't too far from Bondi Beach, is it?    Jennifer: Oh no, it's probably 10 minutes by car. Bondi Beach is on the coast on the ocean, and Double Bay is on Sidney Harbor. It's kind of an elegant, harbor side, upmarket, expensive little shopping area that's also probably five to 10 minutes from the city. The city is on the harbor. Double Bay is also farther away on the harbor going towards the coast. Then there's a little finger of land that runs up and down, and then on the other side of the little finger of land is Bondi Beach. So, it's very close to Bondi Beach.    People who come from other states and internationally stay in Double Bay in one of the hotels, or they stay in the city. We're very close to the city. They'll get a taxi or an Uber, or you can get a train or a bus; public transport here is really good. So, you're smack bang between the ocean coast and the city. I'm about halfway between. It's a very, very pretty harborside shopping area. I'm trying to think—you know Carmel—   Sharon: Yes, Carmel.   Jennifer: —in California, that feeling that you're not on a cliff; you're down on sea level.   Sharon: Are you near Sidney? When you say the city, is that Sidney?   Jennifer: It's Sidney. Double Bay is one of those smaller suburbs of Sidney. Sidney's a very big town. I think we have about six million people in Sidney. Double Bay is a five- or 10-minute cab ride from downtown Sidney. You can still call Double Bay Sidney, but it's a suburb of Double Tree close to Sidney. Most of my clients actually come from New South Wales, which is the state that Sidney is in. We have more clients from Australia now, New Zealand, South Africa, Paris, England, America, scattered all over the place. It's fun. A lot of people from France and England and New Zealand and different places come to Sidney in January, which is the peak of our summer, to get out of the winter or to visit family or friends they have in Australia. Or they come to see Australia. They visit and travel around.   Sharon: Do Australians wander into your shop and say, “Oh my God, what is this?” What's the reaction?   Jennifer: Yes, exactly. Back in the early days in the 80s, they would wander in. I was 21 years old back then, and the counter belt is at least $2,500. People would say, “Where do you sell these blue things? Do you make it?” I'd say, “I wish I was so clever. It's turquoise. It's made by artists from the Southwest of the USA,” and the talking and educating would go on. We're starting from there. A lot of them would come in and go, “What is all this stuff, really?”    Then I would get the odd person who was a big collector who would find me. He'd go, “I can't believe you're doing this in Sidney, Australia. I'm from London, and I'm collecting the Southwest,” or “They've got a gallery where I buy things in London.” You would get some people that knew about it who were already collectors. Then they would talk to other people and say, “Go to that store, the Four Winds Gallery down in Sidney. She has really good material. She's quite authentic.” It was word of mouth for a long time, doing my shows, plugging away, talking, working six days a week, having no staff. It's the energy of a 21-year-old woman building a following for it.    Now, 41 years later, I am in Double Bay. I've been around. I've expanded the gallery. I've owned a store, and I've been here as a very established business for a long time. Everyone in this region knows me. Anybody who knows anything about turquoise will be out in a restaurant in the city, and if somebody has something turquoise on, they'll say, “Oh, did you get that at Four Winds?” It's either, “Yeah,” or, “No, I went on a holiday to Santa Fe.” It's a commonly used reference point now. You still get the odd person walking in now, but it was more in the first 10 years of having the business that people would walk in who'd never been in before or never heard of it and say, “What's going on here? What is this all about?”    American Indian jewelry has become more internationally and globally known with the internet, with social media, with all the things that are going on in America, the mining rights and water rights, going to reservations, the interviews that come on NBC or the radio stations or TV stations in America. I do interviews and stories on what's happening on the tribal reservations and the injustices that are happening. It brings it more to the spotlight, and then it melds into the artwork and what's going on. So, the beautiful Southwestern American Indian artwork is not as unheard of now as it was in the 80s in Sidney, Australia, when no one on earth knew what any of it was. It's been a progress of education.   Sharon: That's interesting. I remember ages ago buying one turquoise ring. Everybody had to have one turquoise ring, and that was it.   Jennifer: Also, when you look at the 70s and the hippie phase and the bikers and flower power, there was all that association with turquoise, bear claws and feathers, which was fun, but that was kind of insane. A lot of people didn't identify with that, right or wrong. It was like, “We're going to get into the hippie jewelry.” But I think having all of that and recognizing it as fine art, the labeling doesn't matter, actually. Yes, it is Southwest and yes, it is Native American Indian. It is fabulous both historically and recently made. But it is a fine art form if you look at how it's made, how the silver is executed, how the lapidary is done, the history they've inherited for generations about how to work with metal or cut stone or drill shells. As a tribal jewelry form, it's the most sophisticated tribal jewelry form in the world, bar none to any other tribal group. It's just amazing as an art form.    I like to think that you don't have to resonate with Southwestern, cowgirl, cowboy, denim, hats and whatnot to love and embrace this art form. It's just a beautiful, wearable art form irrespective. That's always been my belief. This is not a gallery where I come to work every day in jeans and boots and a hat. It's just my thing. It is if you're from the country or you've bought a cattle property, but we're city people and city folk.    We have paintings and kachina carvings and some pottery. These are beautiful pieces, quite classic in somebody's home. It's white walls and timber floors. It's plain and very modern how people decorate today, but with this beautiful piece of artwork. They might have one or two great pots as feature pieces, but they don't become pottery collectors per se, as I see people in the Southwest do, where there are ledges and ledges built to house dozens and dozens of pots by a particular tribe because they're a collector. People don't do that here because our architecture and our lifestyle are very different. They have polished floorboards. They'll have a lovely, seasoned marble kitchen bench top, and everything's kind of washed and gray and black and modern and minimal, all of that. Then they'll have the odd piece as a beautiful art piece in their home, but they'll also have something from Japan, and they might have an early Australian aboriginal piece, rather than having the whole placed decked down in Southwestern artifacts or paintings.   With jewelry, you find that people can be general jewelry enthusiasts who collect great jewelry from all over the world, but you tend to find that people like the turquoise, the blues and the greys and the strong, big, sculptural silver. You think it's a really big piece of jewelry, but try and recreate that same belt, for instance, in 18-karat gold set with huge diamonds. It would be millions. It would be unapproachable for a lot of people. So, it's also the materials that are special. They're collectable. It's one-off. It's unique, but at this point, it's still not treated the same. For instance, this is a huge piece of turquoise in a ring by McKee Platero. That's large. If you try to replicate that size stone in a ruby or an emerald or a diamond, one, it would be very hard to find. Two, it would be extortionate because it's so big. But I can secure a natural piece of high-grade turquoise that's large and beautiful. It's not artificial and it's not a copy or a reproduction. It's the real deal, and that gives me a lot of joy, wearing a unique piece of sculpture.

In 1586 Queen Elizabeth became the big chief of a tribe of North American Indians. The story behind this event is a tale of almost unimaginable vision and courage led by the man who was to become Sir Walter Raleigh

In the section "Bedtime Story" I will read a chapter from a book for you which I personally found interesting and find worth sharing with you! Please excuse if I my misspronounce some words, since English is not my first language and I could potentially make mistakes in the pronounciation. Our first book will be "Nutrition and Physical Degeneration - A Comparison of Primitive and Modern Diets and Their Effects by Weston A. Price" and in Episode 8 of the series I immerse myself in Chapter 6 of this great piece of work. Enjoy listening! Find me on Insta: https://www.instagram.com/monky_caliplayground/ Find me on Twitter: https://twitter.com/MPruchnewski More free stuff (including a free PDF-version of this book): https://linktr.ee/sapien_health Sapiens Playground on YouTube: https://www.youtube.com/channel/UCmNDo81K7jX7Thk0_NF_xng Listen to Sapiens Playground on Spotify: https://open.spotify.com/show/6IcilHhRDVTiVxGO5uuYlp?si=ab520e5d7fc24a3a Listen on Apple Podcasts: https://podcasts.apple.com/de/podcast/sapiens-playground-a-place-for-true-health-unbiased/id1534777361 You can text me at sapiens.playground@web.de for podcast inquiries or any questions you have.

This week we're going back to 17th century Virginia with Disney's Pocahontas! Join us to learn about pugs, the promises of the Virginia Company, tattoos, Governor Ratcliffe, and more! Sources: IMDB, Pocahontas: https://www.imdb.com/title/tt0114148/?ref_=nv_sr_srsg_0 The Making of Pocahontas, Documentary available at https://youtu.be/-78sG39u-3g Pocahontas, Rotten Tomatoes: https://www.rottentomatoes.com/m/1063452-pocahontas Roger Ebert Review, Pocahontas: https://www.rogerebert.com/reviews/pocahontas-1995 John White, "Woman of the Secotan-Indians of North Carolina," 1585, available at https://commons.wikimedia.org/wiki/File:North_carolina_algonkin-kleidung01.jpg Edward L Bond, "Source of Knowledge, Source of Power: The Supernatural World of English Virginia, 1607-1624," Virginia Magazine of History and Biography, 108, 2 (2000) AT Sinclair, "Tattooing of the North American Indians," American Anthropologist 11, 2 (1909) Pocahontas, Powhatan Museum of Arts and Indigenous Culture, available at http://www.powhatanmuseum.com/Pocahontas.html Joseph Highmore, Portrait of a Lady with a Pug Dog, painting reproduction available at https://artuk.org/discover/artworks/portrait-of-a-lady-with-a-pug-dog-70968 Portrait of a Lady From the Order of the Pug, available at https://commons.wikimedia.org/wiki/File:Attributed_to_Anna_Rosina_Lisiewska_-_Portrait_of_a_Lady_from_the_Order_of_the_Pug.png William Hogarth, the Painter and His Pug, available at https://commons.wikimedia.org/wiki/File:The_Painter_and_His_Pug_by_William_Hogarth.jpg Photo of Mausoleum of William the Silent, available at https://www.flickr.com/photos/87453322@N00/14806345853 Pugs, American Kennel Club, available at https://www.akc.org/expert-advice/dog-breeds/pug-history-ancient-companion-origins/ Laura D. Gelfand, Our Dogs, Ourselves: Dogs in Early Modern Art, Literature, and Society. Brill, 2016 Forrest K. Lehman, "Settled Place, Contested Past: Reconciling George Percy's "A Trewe Relacyon" with John Smith's "Generall Historie," Early American Literature 42:2 (2007): 235-61. https://www.jstor.org/stable/25057497  Jeffrey L. Sheler, "Rethinking Jamestown," Smithsonian Magazine (January 2005) https://www.smithsonianmag.com/history/rethinking-jamestown-105757282/  John Smith, The generall historie of Virginia, New England & the Summer Isles: together with The true travels, adventures and observations, and A sea grammar. Library of Congress, https://www.loc.gov/resource/lhbcb.0262a/?st=gallery  (82-106) Captain John Smith: A Select Edition of His Writings ed. Karen Ordahl Kupperman (University of North Carolina, 1988) 79-132. https://www.jstor.org/stable/10.5149/9780807839317_kupperman.9    Martin H. Quitt, "Trade and Acculturation at Jamestown, 1607-1609: The Limits of Understanding," The William and Mary Quarterly 52:2 (1995): 227-258. https://www.jstor.org/stable/2946974  Walter L. Hixson, ""No Savage Shall Inherit the Land": The Indian Enemy Other, Indiscriminate Warfare, and American National Identity, 1607-1783," U.S. Foreign Policy and the Other eds. Michael Patrick Cullinane and David Ryan, 16-41 (Bergahn Books, 2015). https://www.jstor.org/stable/j.ctt9qct9n.4  Virginia Bernhard, "Poverty and the Social Order in Seventeenth-Century Virginia," The Virginia Magazine of History and Biography 85:2 (1977): 141-155. https://www.jstor.org/stable/4248117   Misha Ewen, ""Poore Soules": Migration, Labor, and Visions for Commonwealth in Virginia," in Virginia 1619: Slavery and Freedom in the Making of English America eds. Paul Musselwhite, Peter C. Mancall, and James Horn, 133-149 (University of North Carolina Press, 2019). https://www.jstor.org/stable/10.5149/9781469651811_musselwhite.11  Hugh T. Lefler, "Promotional Literature of the Southern Colonies," The Journal of Southern History 33:1 (1967): 3-25. https://www.jstor.org/stable/2204338     

在喜马拉雅已支持实时字幕关注公众号“高效英语磨耳朵”获取文稿和音频词汇提示1.salmon 鲑鱼2.canoes 独木舟3.totem poles 图腾柱4.mythical 神话的5.spiritual 精神的6.signficance 意义7.plain 平原8.buffalo 水牛9.bison 野牛10.prairie 草原11.squash 南瓜12.herds 牧群13.portable 轻便的14.weaving 编织15.fortified 设防的16.inhabited 居住17.primarily 主要的原文North American IndiansThe first people who lived in North America were the Indians.The name“Indians”are not very accurate，because the people are not from India.But when the first Europeans came to North America，they mistakenly believed that they have reached India，so they referred the people as Indians.In different parts of North America，the Indians have very different cultures and very different ways to making a living.On the west coast of North America，many large rivers flow into the Pacific Ocean.In these rivers is an abundance of fish，such as salmon.The Indians in these areas obtained much of their food by fishing.They lived in settled village，and became experts in carving the wood from the tall trees of the area.They carved large canoes for travelling on the rivers and oceans，and they also carved tall“totem poles”.Totem poles were carvings of various animals and human figures，and often the poles had a mythical or spiritual significance for the people who carved them.Many beautiful totem poles can be seen in the cities such as Vancouver or Victoria，in the Canadian state of British Columbia；or Seattle，in the American state of Washington.The Plains Indians lived in the central prairie of North America.The various nations of the Plains were lived by hunting the large animals called buffalo，or bison.Horses brought to North America in sixteenth century by the Spanish.The Indians lived in the prairies areas had learned to become experts at riding horses，and on horseback they could hunt the giant herds of bison.They followed the buffalo from place to place.The Plains Indians lived in portable houses called“teepees”，which were made by sewing together buffalo skins，and holding them in place with wooden poles.In the southwestern United States，some Indians lived by farming.In this dry areas，the Indians raised several crops，such as corn，beans，and squash.Many of the Indians in these areas lived in large settlements，where the houses were made by stones or dried mud.The people were experts at weaving，and they made clothes and blankets that had beautiful artistic designs.Near the eastern coast of North America，many Indians lived by a combination of farming and hunting.These people lived in a fortified villages，some of which were inhabited for many years at a time.In some places，they built large earthwork that can still be seen today.In the forests of northern Canada，the Indians lived primarily by hunting，fishing and gathering.Like the Indians of the prairie regions，they often moved from place to place in search of game animals to hunt.Today，the Indians in North America no longer live in their traditional ways.However，several Indians languages are still spoken by many thousands of people.Also，many Indians in the United States and Canada are very interested in maintaining the cultural traditions of their ancestors.

In this episode the team Discuss the situation between the Pueblo tribes and the Spaniards. As well as the introduction of horses to the Americas.Sources for this episode -When did North American Indians first start horseback riding? : AskHistorians (reddit.com)New Mexico History - The Pueblo Revolt of 1680 (newmexiconomad.com)A Brief History of the Pueblo Revolt | Indian Pueblo Cultural Center

Can psychedelic therapy help depression? We are now in the middle of the first psychedelic resurgence since the last bout of research in the 60's and 70's led by legends of the psychedelic movement like Dr. Stan Grof at Harvard. This resurgence is taking place on two fronts: Firstly, following promising results from Imperial College's Psidep 1 study into the use of Psilocybin, the active ingredient in Magic Mushrooms, to treat treatment-resistant depression; there has been a host of studies around the world at leading universities like Harvard investigating many other compounds as well as Psilocybin like famous rave drug MDMA and horse tranquilliser Ketamine. This is an odd turn of events for compounds that have been systematically demonised by governments and accused of worsening mental health conditions. Secondly, we are seeing a a massive increase in the participation of Ahyuasca rituals, whose active ingredient is DMT, one of the most hallucinogenic compounds in the world, to the point that it has become a fashion among the funky philosophical Burning Man style community. The world of medicine and personal transformation seem to be converging. But we need a specialist to clarify the details here before we get ahead of ourselves. So who better to help us navigate this new territory than assistant psychologist on Imperial's most recent psilocybin study, Ashleigh Murphy Beiner. Ashleigh Murphy-Beiner is a Trainee Clinical Psychologist and Mindfulness Practitioner. She is a member of the Psychedelic Research Group at Imperial College London. She is also a scientific researcher and has published research investigating the therapeutic use of ayahuasca. Her research has found changes in mindfulness and cognitive flexibility after ayahuasca use which both play a role in psychological wellbeing. What we discuss: 00:00 Inequality and suffering and how to deal with that experience 05:20 Victor Frankel and thriving from the fundamental quest for human meaning 07:49 Treatment resistant depression, ruminating about the past and social disconnection 14:00 Psychedelics reduce rumination (DMN) and increase plasticity 16:00 Mazatec and North American Indian traditions of healing using hallucinogens 17:30 Plants have their own agency in the indigenous worldview 18:30 Imperial Colleges 2nd Psilocybin Study for depression explained 28:00 The results and how they compared to Psidep1, the first study 31:00 No magic answer to long-term effectiveness challenges against Depression 33:00 ‘Restoring a quality of life' despite persistent depression symptoms 34:12 Dr. Rosalind Watts' ACE (Accept, Connect, Embody) Model of treatment and post traumatic growth 36:30 Avoidance to acceptance, and disconnection from others, themselves and the world to connection to those things 39:00 Embody: allowing yourself to feel the pain 43:30 Yohann Hari and the wider systemic issues of inequality leading to depression 45:30 How it feels to publish your first scientific paper 46:00 Ashleigh's study of Ahyuasca's effects on cognition 49:00 The commercialisation of Ahyuasca and reciprocity 53:00 Common threads of between Ahyuasca, NDE and psilocybin experiences 56:20 The value of studying altered states of consciousness 1:00:00 Evidence that trauma is stored in the body References: Victor Frankel Dr. Gabor Mate documentary Yohann Hari book 'Lost Connections'

Clay answers listener questions and discusses the photographer Edward Curtis, and David shares a bit of a poem sent to us by Jack Preston, a 94-year-old gardener. You can order Clay's new book at Amazon, Target, Barnes and Noble, or by contacting your independent bookstore. The Language of Cottonwoods is out now through Koehler Books. Mentioned on this episode: The North American Indian by Edward S. Curtis, Short Nights of the Shadow Catcher: The Epic Life and Immortal Photographs of Edward Curtis by Timothy Egan, A live performance with WGN Radio's John Williams (more details to come), Repairing Jefferson's America, 2021 TR Symposium, Karl Bodmer, Scattered Corn Find this episode, along with recommended reading, on the blog. Support the show by joining the 1776 Club or by donating to the Thomas Jefferson Hour, Inc. You can learn more about Clay's cultural tours and retreats at jeffersonhour.com/tours. Check out our new merch. You can find Clay's publications on our website, along with a list of his favorite books on Jefferson, Lewis and Clark, and other topics. Thomas Jefferson is interpreted by Clay S. Jenkinson.

Artist Christopher Selleck of Robbinsdale, Minn., traveled to Rochester to see Preston Drum's immersive exhibit, “Bubbles” at the Rochester Art Center. The show combines sculpture, video and paintings large and small. Selleck describes the style as “at once painterly, playful, punk rock and sentimental,” and he suggests visitors keep an eye out for “joyous little re-creations” sprinkled through the exhibit like Easter eggs. Courtesy of Preston Drum "Crib Piece (Elvis and Papa)." Mixed media sculpture by Preston Drum. Drum is part of the sandwich generation that is caring for younger and older relatives at the same time. The show includes a moving meditation on caring for his mother, who has Alzheimer's disease. The exhibit runs through Oct. 17. YouTube link to Preston Drum's artist talk Roy Taylor hosts the radio show “Indigeneity Rising” at KFAI, and recommends the Mni Sota Native Music Series, presented by The Cedar Cultural Center in Minneapolis. Artist Alex Buffalohead curated the series by North American Indian musicians, which runs each Thursday in July at 7:30 p.m. on The Cedar Public Access Channel. Keith Secola: Mni Sota Native Music Series The Cedar's Indigenous Music Series has featured performers from around the world for the past decade, but this year's virtual series is focused exclusively on North American artists, most of whom are from Minnesota. The genres include rock, blues, and alternative. You can listen back to the July 8 performance by Keith Secola, and tune in to hear The Wake Singers Thursday, Corey Medina & Brothers on July 22, and on July 29, an Artist Showcase hosted by Keith Secola. The series is funded by the Rosemary and David Good Family Foundation. Kelly O'Sullivan of Apple Valley was in Theatre 55's production of “Hair” in 2019, and she is excited to see the theater reprise an outdoor, music-only version of the show on this side of the pandemic. Theatre 55 puts on productions by seniors — an age group particularly hard-hit by COVID-19. O'Sullivan says the original cast formed a strong bond, and she's looking forward to seeing members who supported each other sing songs about experiences from the past year. Performances for “Hair! The Concert Experience” this weekend and next are at Caponi Art Park's outdoor amphitheater in Eagan, Fridays and Saturdays at 7 p.m. and Sundays at 3 p.m. Read more about Theatre 55 Older actors find a stage where age is no problem

Jeni Slotchiver — American Heritage (ZOHO) Jump to CD giveaway form “Many people thought that this was the right time to do this,” said pianist Jeni Slotchiver on her new album, American Heritage. “I did it before, but the music was relevant then as it is now. My African American students had long wanted me to record this music. I was concerned with how they are going to take me recording this music. My students said, ‘Just do it. You play it and just record it.'” Slotchiver is a teacher who was born in a small town in South Carolina. She's built a career out of musical exploration and in 2018 she recorded American Heritage but it was delayed due to the pandemic. It pays homage primarily to African American composers of the 19th and early 20th century whose works laid the foundations of later forms of music such as jazz, blues and R&B. How does this music reflect everything from the Civil War to the civil rights movement? “I had a group of three pieces, and I called them ‘my holy water to Trinity.' The pieces were ‘Deep River,' ‘Troubled Water' and ‘Down by the Riverside.'  “‘Deep River,' to me, is a story of suffering. ‘Troubled Water' has veiled references to streambeds, and how to avoid the blood hands for enslaved people who might be escaping the deep river. Crossing the river Jordan could mean escaping, getting out of their misery and pain, but can also be going to heaven and leaving all that suffering. ‘Down by the Riverside' existed before the Civil War, but it wasn't published until 1918. That piece became synonymous with freedom in the civil rights movement. “Besides our rich history of indigenous music from the North American Indians, this is our greatest body of American folkloric music. I really hadn't thought of it as that until I learned that ‘Shenandoah' and ‘Swanee River,' what most people think ‘Camptown Races' is, were not American folk songs, but originated as shanty songs. “From 1820 to 1860 when the clipper ships left Baltimore, they had what they call ‘checkered' crews. They were black and white crews. That's where the white sailors and dock workers learned these songs. It just fascinated me. Then I realized everything on the album, except for ‘Union,' came here or transformed itself in some way or another from enslaved people. “I recorded this in 2018 and then the pandemic happened. I maintained a very strong emotional connection to this music, and it's never changed. I've never gotten tired of any of these pieces.” Watch now To hear the rest of my conversation, click on the extended interview above, or download the extended podcast on iTunes or wherever you get your podcasts. Giveaway Giveaway Resources Jeni Slotchiver — American Heritage (Amazon) Jeni Slotchiver (Official site)

We have a very special guest for you he is Christian hip hop rapper Citi boy Sinseer. He was a member of the African American Black Israelites before becoming Christian. We get into scripture pertaining to some of the true Hebrew Israelites. We go into how the customs of the West African slaves were similar to the customs of the true Hebrew Israelites. We go over some of the biography of Olaudah Equiano. We also go over a tribe called the Lembas of South Africa who had their DNA tested and traced back to the original Hebrews of Israel. We go over the Rothchild's involvement in Israel becoming a nation. We also go into North American Indians with Hebrew ancestry. We go over Chief Joseph capture and the star of Assur he said he got from his white ancestors. We go into how the American Indians also had similar customs and ceremonies as the Israelites. We go over some of the Relics that were found that show some tribes were exposed to the ten commandments before the Settlers came into America. All in all it was a great episode please listen with an open heart. Please share and subscribe. Catch all the episodes on Spotify and Apple Podcast just search Josh Monday Christian and Conspiracy Podcast. Follow me on instagram: @joshnmondaymusic --- Support this podcast: https://anchor.fm/josh-monday/support

British troops and North American Indians fought a brutal war around the Great Lakes, starting on THIS DAY, June 2nd with Chris Conley. See omnystudio.com/listener for privacy information.

Travel Gluten Free Podcast Episode 138 Visiting Devil’s Tower NM and Crazy Horse Memorial   Welcome to the Travel Gluten Free Podcast, where you can listen in on how to lead a gluten-free lifestyle with more fun and ease! Travel Gluten Free gives you valuable information from finding a safe restaurant to knowing what food is safe to eat when you travel; I'll be with you every step of the way on your gluten-free journey. Lead your gluten-free life, don't let being gluten-free lead your life. Enjoy Food, Enjoy Travel, and Enjoy Life with your show host, Elikqitie!   In this episode, I’ll give you the 411 on how to visit Devil’s Tower National Monument and why you want to visit the Crazy Horse Memorial. Devil’s Tower is the geologic formation that was made famous by the Steven Speilberg movie Close Encounters of the Third Kind and not much has changed in the area since the movie was filmed in 1977.   South Dakota and Wyoming Travel Tips    When you’re planning a vacation to South Dakota or Wyoming, you’ll want to be prepared to drive long distances across these vast, open, and rural states. While there are many outdoor and tourist activities to be had, the most essential aspect you’ll need to remember is to consistently map out where you will go in a location that you have decent wi-fi.    Wyoming is a big state, with very few accommodations in between cities as there are many farms and thousands of acres of open space. This is definitely a place where you’ll need to do some planning ahead for your activities - mainly because the drive-in between them can be lengthy. In addition, Wyoming doesn’t have very many places that are gluten-free friendly, which adds to the amount of planning you’ll need to do in advance of your trip.   Devil’s Tower National Monument   If you are a fan of the Steven Spielberg movie Close Encounters of the Third Kind, you’ll definitely want to take a trip out and experience Devil’s Tower National Monument. What I love about this monument, besides the fact that I became completely enamored with this geologic feature when I first saw the movie at the age of five in 1977, is that you can easily see the entire park on the weekend!   From the park entrance, check out the visitor center, which offers you views of the different sides of the monument. The Tower Trail and other hikes offer changing views of the Tower. When you drive in from the highway, you can see the one side of the Tower with the amazing and beautiful landscape surrounding this geologic feature. Definitely pull over and get a picture of the Tower a few miles out before you get into the park. Once inside the park, you’ll be able to hike around the entire Tower with the ability to see many perspectives of the geologic formation. To truly see the Tower, one must observe it from all perspectives.   Before white settlers came into the area and gave this geological feature its American name, our Native American peoples celebrated and lived around the Tower for thousands of years; their modern descendants still maintain a connection with this place on a physical and a spiritual level. “Oral histories passed down by various American Indian tribes, as well as their present-day ceremonies, offer us important perspectives of the Tower.”   Crazy Horse Memorial   The Crazy Horse Memorial is the largest carved monument to date, and if you placed it on top of Mount Rushmore, it would easily consume the entirety of this monument. Over one million people visit this unique and beautiful work of art, which was started in 1939 when Chief Henry Standing Bear met Korczak Ziolkowski 1939 at the World’s Fair. Chief Henry hired Korczak to build and construct this massive undertaking. Along with his wife Ruth Ross and their ten children, Korczak worked daily on their new life project.   You can easily see the mission of Crazy Horse Monument in practice today, “The mission of Crazy Horse Memorial Foundation is to protect and preserve the culture, tradition, and living heritage of all North American Indians. With their mission leading the way, the original sculpture has expanded into a visitor complex of over a dozen buildings, including an educational and cultural center for Native Americans, history and cultural museum, and several carving rooms.    Crazy Horse Memorial is definitely a must-see if you are in South Dakota or Wyoming, so make sure to put this monument on your list. It’s definitely an all-day experience that you won’t want to miss!   Other Fun Activities in Wyoming   Since you’re already in Wyoming, you may want to stop at other locations besides Devil’s Tower and Crazy Horse. One of the other activities I took part in while on my vacation in Wyoming is the Badlands Helicopter Tour we took to see Mount Rushmore National Monument. This was a great choice to view the monument as you avoid all the traffic on the way up. However, you’ll have a hard time getting good pictures of the memorial from a helicopter, but the ride-up is definitely fantastic!   I didn’t get to see a few places but looked like a great option: The Mammoth Site of Hot Springs, South Dakota, the Reptile Gardens, The 1880 Train, The Prairie Berry Winery, which is the region’s most awarded winery. I’d also recommend a hot air balloon ride, which always gives you a fantastic bird’ eye view of the landscape and geology. Fly the Black Hills offers the opportunity for you to soar in a hot air balloon. Also, check out Tatanka, the Story of the Bison, and find out how the bison almost went extinct.    The Guide to Traveling Gluten Free Are you anxious about traveling with Celiacs Disease? Does the thought of getting sick on vacation worry you to no end? Unsure of what travel options are safe and how to choose a safe restaurant away from home for you and your children? The Guide to Traveling Gluten Free will walk you through the process of planning and enjoying your next gluten-free travel adventure! Take the guesswork out of how to travel, where to go, and how to eat safely when you follow the information in my guide. Whether you are celiacs or gluten intolerant, my guide will give you handy information to delight in your next vacation experience! Learn how to take a trip safely, what questions to ask when you are at a restaurant and which online tools and apps to utilize to find safe, dedicated gluten-free restaurants and food options. Find out what stores to shop at to purchase gluten-free food, determine if a restaurant is gluten-free or celiac friendly, and when you should walk out of a restaurant.  Journey with Travel Gluten Free Grab the Guide to Traveling Gluten Free Get the BEST all-natural gluten-free travel cosmetics at Lemongrass Spa! Find cool gluten-free swag in my new shop here Visit my Travel Deals page on my website Support Travel Gluten Free on Patreon   Travel Gluten Free on Social Media Twitter      Facebook    Youtube      Pinterest    Instagram    On the Web   Spread the love of Travel Gluten Free podcast and share this episode with a friend   ***Disclaimer: All content found on the Travel Gluten Free Website, including text, images, audio, or other formats were created for informational purposes only. Material contained on Travel Gluten Free website, podcast, and social media postings are not intended to be a substitute for professional medical advice, diagnosis, or treatment. Always seek the advice of your qualified healthcare provider with any questions you may have regarding a medical condition. Never disregard or delay seeking professional medical advice, Travel Gluten Free website, podcast, and guests present content solely for educational and entertainment purposes, and use of this information is at your own risk.***

In this episode, the life and work of photographer Edward S. Curtis (1868-1952), who was nicknamed the shadow catcher by Native Americans. His masterwork The North American Indian was monumental, but has also come under criticism for including staged, posed, and manipulated imagery. In this podcast, we learn about Curtis' life and work -- and the project that was his life's obsession. Sources: 1. Makepeace, Anne. Edward S. Curtis: Coming to Light. National Geographic Society, Washington, D.C. 2001. 2. Northwestern University, Curtis Library. Edward Sheriff Curtis. The North American Indian. 1907-1930. http://curtis.library.northwestern.edu 3. The Public Domain Review, "Edward Curtis' Photographs of Kwakwaka'wakw Ceremonial Dress and Masks (ca. 1914)" https://publicdomainreview.org/collection/edward-curtis-photographs-of-kwakwaka-wakw-ceremonial-dress-and-masks-ca-1914 4. Smithsonian Institution Libraries. "Frontier Photographer Edward S. Curtis." https://www.sil.si.edu/exhibitions/curtis/index.htm 5. Smithsonian Magazine, "Edward Curtis' Epic Project to Photograph Native Americans" https://www.smithsonianmag.com/history/edward-curtis-epic-project-to-photograph-native-americans-162523282/ 6. Wikipedia. "Edward S. Curtis." https://en.wikipedia.org/wiki/Edward_S._Curtis 7. YouTube. Makepeace Productions. "Edward Curtis "Dressing Up." https://www.youtube.com/watch?v=sZlqNOpfpLY&ab_channel=MakepeaceProductions --- Support this podcast: https://anchor.fm/keith-dotson/support

In this episode, the life and work of photographer Edward S. Curtis (1868-1952), who was nicknamed the shadow catcher by Native Americans. His masterwork The North American Indian was monumental, but has also come under criticism for including staged, posed, and manipulated imagery. In this podcast, we learn about Curtis' life and work -- and the project that was his life's obsession. Sources: 1. Makepeace, Anne. Edward S. Curtis: Coming to Light. National Geographic Society, Washington, D.C. 2001. 2. Northwestern University, Curtis Library. Edward Sheriff Curtis. The North American Indian. 1907-1930. http://curtis.library.northwestern.edu 3. The Public Domain Review, "Edward Curtis' Photographs of Kwakwaka'wakw Ceremonial Dress and Masks (ca. 1914)" https://publicdomainreview.org/collection/edward-curtis-photographs-of-kwakwaka-wakw-ceremonial-dress-and-masks-ca-1914 4. Smithsonian Institution Libraries. "Frontier Photographer Edward S. Curtis." https://www.sil.si.edu/exhibitions/curtis/index.htm 5. Smithsonian Magazine, "Edward Curtis’ Epic Project to Photograph Native Americans" https://www.smithsonianmag.com/history/edward-curtis-epic-project-to-photograph-native-americans-162523282/ 6. Wikipedia. "Edward S. Curtis." https://en.wikipedia.org/wiki/Edward_S._Curtis 7. YouTube. Makepeace Productions. "Edward Curtis "Dressing Up." https://www.youtube.com/watch?v=sZlqNOpfpLY&ab_channel=MakepeaceProductions --- Support this podcast: https://anchor.fm/keith-dotson/support

We recognize that the Second Seminole War was a war of Indian Removal, ignited by Indian resistance to U.S. government efforts to deport them from Florida to Indian Territory west of the Mississippi.A key sticking point in resolving the conflict was the disposition of those who were known, for purposes of convenience, as Indian slaves, Seminole Negroes or Black Seminoles.And at the center of that was the delicate business of defining who the Black Seminoles were. The translator, diplomat, and strategist Abraham was a leader among Black Seminole and a representative among the Seminole of their interests.One can use the structure of a classic internet meme to illustrate the difficulty in defining who were Black Seminole such Abraham and his people. Who did the Seminole say they were? [Abraham and his people were property, not to be given up without financial compensation and worth fighting to keep.]Who did the Americans say they were? [To the Americans in Georgia and other southern states, Abraham's people were a threat to national security, poised to pour across the border under cover of darkness or to filter up through the swamps to pillage at will.]Who did the Spaniards who ruled Florida say they were? [men and women who fled slavery were potential citizens and able allies who were worth arming and supporting for their value in protecting St. Augustine's back door.]Who did the Black Seminoles say they were? [Abraham, his people, and hundreds of others like them were "freedom seekers" who fled the slavery of the American South and deliberately forged symbiotic alliances with the more numerous and established Seminole Indians.]Who can WE say the Black Seminoles were?Returning to the Seminole Wars podcast to help with what Sherlock Holmes might dub, “The Curious Case of the Black Seminoles of Florida,” is Dr. Brent Weisman.Doctor Weisman has podcasted with us earlier to discuss the continued Historical and Cultural Importance of the Seminole in Florida. He is Professor Emeritus of Anthropology at the University of South Florida. He has served as the editor of The Florida Anthropologist, president of the Seminole Wars Historic Foundation and the Alliance for Weedon Island Archaeological Research and Education, and was a founding director of the Florida Public Archaeology Network. His research interests continue to be Seminole Indian culture and history, Florida archaeology, and North American Indians. Black Seminoles at the annual Dade Battle reenactment. Photos by Andrew FosterHost Patrick Swan is a board member with the Seminole Wars Foundation. He is a combat veteran and of the U.S. Army, serving in Iraq, Afghanistan, Kuwait, and Kosovo, and at the Pentagon after 9/11. A military historian, he holds masters degrees in Public History, Communication, and Homeland Security, and is a graduate of the US Army War College with an advanced degree in strategic studies. This podcast is recorded at the homestead of the Seminole Wars Foundation in Bushnell, Florida. Like us on Facebook, LinkedIn, and YouTube. Get the latest episode without delay where and when you want it by subscribing through your favorite podcast provider, such as iHeart, Stitcher, Spotify, DoubleTwist, Pandora, Podbean, Google podcasts, iTunes or directly from the Seminole Wars Foundation website

One of the most common questions that comes up in conversation with people that are skeptical of the existence of a large hair-covered being roaming the forests of the world is : Where are the bones?  This is a podcast offering great insight into why we don’t find the bones of Sasquatch from the North American Indian perspective. Thomas Sewid host of Monster X Radio’s podcast series Sasquatch Island answers the question from accounts he has heard from fellow First Nations in Canada’s PNW and what he learned with an Omaha Indian from Nebraska. This podcast will amaze one about the geology of North Vancouver Island British Columbia Canada that allows not only the dead Sasquatch to be hidden from us hairless humans, but also why the Sasquatch is so hard to find in his region? As some know, Thomas works closely with Omaha Indian Lucas White who lives on the Omaha Indian Reservation in Macy Nebraska. Lucas has encountered Ci’tonga, their Sasquatch many times. He’s been and still is taught by the Omaha elders about the respect that must be shown towards Ci’tonga. Lucas is able to recognize evidence of a Sasquatch burial area and to leave it alone by leaving posthaste and never returning to the area. Respect is what all North American Indians are taught with all burial areas. Something Thomas was falsely accused of in 2014 and he elaborates on this dark time in his past where his own people attacked him due to a Fake News story. We hear his side, where he educates the listener to what really took place. He did learn that what took place must be used as an example of where we need to stand in regards to possibly finding a possible Sasquatch burial site. In listening to this podcast we are educated that we must adhere to the teachings of the old people and recognize mistakes that were conducted in the past.  

Cultures from around the world tell about small humanoids with magical powers. Gnomes, fairies, elves and hobgoblins share similarities with little people tales of the North American Indians. However, the little people are believed by many of these native people to be more than myth or legend.

This week we look at how the Second Seminole War forged a distinct lasting cultural identity among the loosely aligned bands of Florida Seminole in the 1830s.In 1817, two years before the legal transfer of Florida from Spain to the United States, the Seminole Indians numbered as many as 5,000. They were organized into settled towns across North and Central Florida and thriving on an agricultural economy.  By the close of hostilities in 1858, those remaining Florida Seminole, who had not died from combat or illness or had been forcibly removed to reservations in the Oklahoma territory, numbered fewer than 200. These hearty, defiant survivors remained in scattered family camps on mostly inaccessible remote tree islands in the Everglades and Big Cypress Swamp. It is these Florida-based survivors whose descendants are now organized into the federally-recognized Seminole Tribe of Florida and the Miccosukee Tribe of Indians.Federal recognition depended on cultural survival and continuity of historical identity, both of which resulted from an internalized self-identity born in response to a period of cultural stress and crisis. Among the three federally recognized tribes today, distinct political identities exist.The Seminole Tribe of Florida has about twenty-six hundred members, with most living on the three largest reservations at Hollywood, Big Cypress, and in the Everglades regions of the Florida South.The five hundred or so members of the Miccosukee Tribe live on the Tamiami Reservation around U.S. Route 41 west of Miami in the Everglades. A small, politically independent group in Florida lives separate from these two and has resisted federal recognition in favor of maintaining a traditional identity, staying away from modern society.The third federally recognized political entity is among the descendants of the Seminole deported to Oklahoma during the wars. They comprise the twelve-thousand member Seminole Nation of Oklahoma in the Wewoka area of Seminole county.In this podcast, we will explore the ethno-genesis of the Florida Seminole. We will define ethno-genesis. And we will explain the continued cultural importance of the Seminole Wars to the people of Florida.To help understand this is Brent R. Weisman. Dr. Weisman is Professor Emeritus of Anthropology at the University of South Florida. He has served as the editor of The Florida Anthropologist, president of the Seminole Wars Historic Foundation, and the Alliance for Weedon Island Archaeological Research and Education, and was a founding director of the Florida Public Archaeology Network. His research interests continue to be Seminole Indian culture and history, Florida archaeology, and North American Indians. He has written and published numerous journal articles and books about the Seminole.Host Patrick Swan is a board member with the Seminole Wars Foundation. He is a combat veteran and of the U.S. Army, serving in Iraq, Afghanistan, Kuwait, and Kosovo, and at the Pentagon after 9/11. A military historian, he holds masters degrees in Public History, Communication, and Homeland Security, and is a graduate of the US Army War College with an advanced degree in strategic studies. This podcast is recorded at the homestead of the Seminole Wars Foundation in Bushnell, Florida. Like us on Facebook, LinkedIn, and YouTube. Get the latest episode without delay where and when you want it by subscribing through your favorite podcast provider, such as iHeart, Stitcher, Spotify, DoubleTwist, Pandora, Podbean, Google podcasts, iTunes or directly from the Seminole Wars Foundation website at www.seminolewars.us 

Tonight I interview Mudita who has just returned from an Angelic Voices Retreat in Australia with Crow, an amazing artist and shaman. She shares a beautiful haunting North American Indian chant, a Baba Nam Kevalam Kiirtan and a Halelluya chant - all different expressions of the world's kiirtan traditions.

Quite possibly my favorite Native American book to date, I've had my eye on this one for quite some time. It's rich with history, culture, passion, destiny, pursuit and so much more. Follow along as Edward Curtis sets out to record the remaining North American Indian communities in the late 19th and early 20th centuries. A truly fascinating book. ... More with The Spaniard: Link to FREE Fear Course here. Coupon code: fear. (limited time) Website Spaniard's books on Amazon  Speaking Info. Reading List Instagram Facebook Twitter

In the 1800s, there were three Seminole Wars as defined by the US Government. Each differed in scope, strategy, and tactics but shared the goal of containment and removal of the Seminoles from Florida. The US government’s premise was that native peoples could not coexist with American settlersseeking new land opportunities in Florida. In fact, it was the reverse: American settlers could not – or would not -- coexist with native peoples, such as the Seminole. The US government instituted policies and then military actions to separate the land settlers desired from the Seminole Indians who occupied it. The Seminole resisted vigorously this attempted removal.Joining us to make sense of this removal and resistance is Brent Weisman. Dr. Weisman is Professor Emeritus of Anthropology at the University of South Florida. He has served as the editor of The Florida Anthropologist, president of the Seminole Wars Historic Foundation and the Alliance for Weedon Island Archaeological Research and Education, and was a founding director of the Florida Public Archaeology Network. His research interests continue to be Seminole Indian culture and history, Florida archaeology, and North American Indians. He is the author of numerous journal articles and books on both the Seminole Wars and the Seminole themselves. Host Patrick Swan is board member with the Seminole Wars Foundation. He is a combat veteran of the U.S. Army, serving in Iraq, Afghanistan, Kuwait, and Kosovo, and at the Pentagon after 9/11. He holds masters degrees in Public History, Communication, and Homeland Security and is a graduate of the US Army War College with an advanced degree in Strategic Studies. This podcast is recorded at the homestead of the Seminole Wars Foundation in Bushnell, Florida. 

Hello friends! Hope everyone is doing well. In this Episode of The Dance Sessions Pod., we will discover some information about Dance History associated with the peoples of early America, the American Indians. I have the greatest respect for all the tribes as they are recognized in history and present day. Since I am by no means a historian, this episode is strictly as fact based as I could make it using the following sources: D, Michael, and Trisha Howson. “Native American Dances .” Legends of America, Kathy Weiser/Legends of America, 2020, www.legendsofamerica.com/na-dances/. Mason. “Dance (Pages. 151-154).” Encyclopedia of North American Indians, by Frederick E. Hoxie, Houghton Mifflin, 1996, pp. 151–154. I hope you all can take something away from the many cultures and dance traditions. Each tribe is so uniquely different in their beliefs and it fueled their dance traditions and how they portrayed symbolism in their art. Enjoy this semi-dive into American Indian culture! Visit the places I have listed to dive even deeper into these amazing cultures. -Chris

Medicine is defined as: (among North American Indians) any object or practice regarded as having magical powers, while Drugs are defined as: a chemical substance used in the treatment, cure, prevention, or diagnosis of disease or used to otherwise enhance physical or mental well-being. Most humans would say medicines are GOOD, while drugs are BAD. But what if our definitions of what make a drug a drug, and a medicine a medicine....are backwards? --- Support this podcast: https://podcasters.spotify.com/pod/show/howtobebadassish/support

One extra episode every week on Patreon - vk.cc/arpzr8 Please, read this. Hello. If the podcast was helpful for you, I ask you to give some money to a charity. I truly believe we can make a better world with less cynicism and egoism. You can handle several days without coffee. However, that money REALLY can help. Even a few dollars. Where to send and how much is only on you. Children, nature, homeless people. All problems are more real and nearer than you think. Just be a good person. Be a real hero. Peace.

Patrick has experience with transgender contractor at his home and does a 180 on his view on Souls who do this The Niacin Flush Sauna Protocol explained L. Ron Hubbard's original Detox protocol  Ridding the body of bio films with vitamin C, Magnesium and DMSO The meat is evil meme is being promoted by eugenics and population control How to get rid of vertigo How to deal with and end anxiety attacks Not being for or against anything is the easiest and smoothest way to navigate Planet Earth Big Pharma is making black pepper in a lab Black Pepper as we know it can be toxic, but you can fix it up Eating  Liver, with onions, salt and pepper is a magic formula to better health The Elite Globalists do not care about water, even though they claim to Research who is financing anti meat, pro vegetarian documentary's such as "What the Health" and "Game Changers." Exciting testimonial on the benefit of installing The Blue Shield Device in a woman's home Doing squats are one of the best exercises for enhancing libido, testosterone production and overall sexual virility Transgenderism was common among North American Indians. Indians called this of  "Two Spirit.

Patrick has experience with transgender contractor at his home and does a 180 on his view on Souls who do this The Niacin Flush Sauna Protocol explained L. Ron Hubbard's original Detox protocol  Ridding the body of bio films with vitamin C, Magnesium and DMSO The meat is evil meme is being promoted by eugenics and population control How to get rid of vertigo How to deal with and end anxiety attacks Not being for or against anything is the easiest and smoothest way to navigate Planet Earth Big Pharma is making black pepper in a lab Black Pepper as we know it can be toxic, but you can fix it up Eating  Liver, with onions, salt and pepper is a magic formula to better health The Elite Globalists do not care about water, even though they claim to Research who is financing anti meat, pro vegetarian documentary's such as "What the Health" and "Game Changers." Exciting testimonial on the benefit of installing The Blue Shield Device in a woman's home Doing squats are one of the best exercises for enhancing libido, testosterone production and overall sexual virility Transgenderism was common among North American Indians. Indians called this of  "Two Spirit.

Multiple speakers at the North American Indian Panel at the 43rd. Ontario Convention held in Oct. 1998 at Sault Ste Marie in Ontario Canada. Email: sobercast@gmail.com Support Sober Cast: https://sobercast.com/donate Sober Cast has 800+ episodes available, visit SoberCast.com to access all the episodes where you can easily find topics or specific speakers using tags or search.

Thomas Sewid, our host of Sasquatch Island Podcast, attended the Muckleshoot Indian Pow Wow in Auburn, Washington recently. He shares a few of the many accounts fellow North American Indians shared with him at his Sasquatch Island vendor booth over the three-day event. “It smells like it’s time to leave!”  is a statement from one of these reports when two brothers found a huge cave high atop a mountain smelling like Sasquatch! As always, Thomas enthralls the listener with his wit and charm as a well-versed history and legend speaker.  Over the decades Thomas, has honed a skill in story telling that few can compare! You will thoroughly enjoy this show, for Thomas relates to all, some of the stories he has heard from Native Indians from all over North America. Enjoy the show, and if this is the first time listening to Thomas, you will be sure to want to subscribe to Monster X Clusive to hear his numerous podcast on Sasquatch Island!    Join the discussion! Join Monster X Radio on Facebook (www.facebook.com/groups/MonsterX)Follow us on Twitter http://twitter.com/MonsterXRadioSubscribe to our YouTube channel http://youtube.com/MonsterXRadio1 Get full access to everything Monster X by becoming a “X” today! $9.97/mo. (first two weeks free) -OR- Just $49 for a full year (save 59%) at: http://monsterxradio.com/monster-x-clusive/

As they explored and struggled to establish settlements in what they called ‘new found lands', the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness' and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self'. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

As they explored and struggled to establish settlements in what they called ‘new found lands’, the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness’ and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self’. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

As they explored and struggled to establish settlements in what they called ‘new found lands’, the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness’ and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self’. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

As they explored and struggled to establish settlements in what they called ‘new found lands’, the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness’ and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self’. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

As they explored and struggled to establish settlements in what they called ‘new found lands’, the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness’ and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self’. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

As they explored and struggled to establish settlements in what they called ‘new found lands’, the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness’ and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self’. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

As they explored and struggled to establish settlements in what they called ‘new found lands’, the encounter with the peoples of those lands deeply affected how the British saw themselves. From the onset of colonisation, exotic visitors appeared in London. We recognise their names: Pocahontas, Manteo, Squanto. If you look carefully, they are a constant presence: in the decorative cartouches of 17th and 18th century maps; in the illustrated title pages of texts promoting colonisation; and present, though heavily filtered through the assumptions of British culture, in many other texts – poems, plays, treatises on political theory and philosophy, and in novels – a form that was new, which confronted a world that was ancient. The intensity of this cultural encounter, which is all too familiar to those who work on the history of colonial and federal America, has been overlooked in some circles of British studies. The multi-volume Oxford History of the British Empire, for example, devoted just 2 of 47 essays to the topic of Native Americans, while treatments of British imperial culture do not place enough emphasis on how diplomatic, military, commercial relationships with the Algonquian, Cherokee and Haudenosaunee peoples shaped broader views of the nature and purposes of the imperial project. Robbie Richardson is Lecturer in Eighteenth-Century Literature at the University of Kent. In The Savage and Modern Self: North American Indians in Eighteenth-Century British Literature and Culture (University of Toronto Press, 2018), he examines the cultural presence of Indians in the novels, poetry, plays and material culture of the eighteenth-century. This presence was used as a kind of reflection to grapple with the emergence of consumer culture, the meaning of colonialism, ‘Britishness’ and – one of the preoccupations of eighteenth-century social theorists – the nature of the ‘modern self’. Charles Prior is Senior Lecturer in Early Modern History at the University of Hull. Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to Conversation #15 of Book Chat at North Shore Library. Join Adult Service Librarians, Barbara, Sam, and Alyssa as they discuss books set out west. 1) Dragon Teeth by Michael Crichton 2) The Heartbeat of Wounded Knee by David Treuer 3) Dread Nation by Justina Ireland 4) Short Nights of the Shadow Catcher by Timothy Egan 5) Killers of the Flower Moon by David Grann 6) True Grit by Charles Portis 7) Monument Rock by Louis L'Amour Volumes of The North American Indian can be viewed in the digital collection of Northwestern University: http://curtis.library.northwestern.edu/curtis/toc.cgi Access these books: 1) countycat.mcfls.org/ 2)meet.libbyapp.com/ 3)www.hoopladigital.com/ What do you want us to review? Share your ideas with us! #northshorebookchat Website: www.mcfls.org/northshorelibrary/ Facebook: www.facebook.com/northshorelibrary/ Instagram: www.instagram.com/northshorelibrary/ E-newsletter: eepurl.com/c_TXMD

Podcast #34 Sacred Mountain This is an amazing blend of essential oils that create a feeling of security and protection. It contains ylang ylang, cedarwood, balsam fir, and spruce. The conifer oils used in this blend have been used by the North American Indians for hundreds of years for protection. The oils helped them to […] The post Sacred Mountain appeared first on Ultimate Christian Podcast Radio Network.

In a Global News exclusive, Alex is joined by Abigail Bimman, award-winning journalist and Ottawa-based Global National Correspondent, to talk about why just under nine per cent of the 147 offenders in federally run healing lodges last year self-identified as “White” rather than North American Indian, Metis or Inuit. 

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“It’s such a big dream, I can’t see it all,” is what Edward S. Curtis said of his master work, The North American Indian, published between 1907 and 1930. This video provides an overview and highlights of the exhibt on display through January 18, 2019 at the University of Minnesota's Elmer L. Andersen Library.

和朋友聊天，通常我们会用talk with sb.或是chat with sb.,但是今天的这个短语很有趣，字面翻译过来就是“吃肥肉”，那么英语中为什么用“吃肥肉”来表达聊天的意思呢？先来看一下这个短语的起源。OriginChewing the fat is speculated to be something that was done at leisure by the North American Indians. Farmers in Britain would chew on pork fat when sitting idle or chatting with other farmers. It is also speculated to be an activity that sailors would do. They would have hardened and salted animal fat which would provide nutrients when on a voyage but would be required to be chewed for a long time. 据推测，咀嚼脂肪是北美印第安人在闲暇时做的事。英国农民闲坐或和其他农民聊天时都会嚼猪肉。也有认为水手们也会嚼咸脂肪。用盐腌制动物脂肪会变硬，这些脂肪在航行时能提供营养，但需要长时间咀嚼。Meaninga long and informal conversation with someone与某人的长而非正式的谈话to gossip with friends at leisure闲暇时与朋友八卦Example Sentences1.How nice to see you here. Have a seat and let's chew the fat for a while.很高兴在这里见到你。请坐，我们聊一会儿。2.I was able to convince grandma to go with us – after chewing the fat for about an hour with her.我能说服奶奶和我们一起去——是因为和她聊了快一个小时。

和朋友聊天，通常我们会用talk with sb.或是chat with sb.,但是今天的这个短语很有趣，字面翻译过来就是“吃肥肉”，那么英语中为什么用“吃肥肉”来表达聊天的意思呢？先来看一下这个短语的起源。OriginChewing the fat is speculated to be something that was done at leisure by the North American Indians. Farmers in Britain would chew on pork fat when sitting idle or chatting with other farmers. It is also speculated to be an activity that sailors would do. They would have hardened and salted animal fat which would provide nutrients when on a voyage but would be required to be chewed for a long time. 据推测，咀嚼脂肪是北美印第安人在闲暇时做的事。英国农民闲坐或和其他农民聊天时都会嚼猪肉。也有认为水手们也会嚼咸脂肪。用盐腌制动物脂肪会变硬，这些脂肪在航行时能提供营养，但需要长时间咀嚼。Meaninga long and informal conversation with someone与某人的长而非正式的谈话to gossip with friends at leisure闲暇时与朋友八卦Example Sentences1.How nice to see you here. Have a seat and let's chew the fat for a while.很高兴在这里见到你。请坐，我们聊一会儿。2.I was able to convince grandma to go with us – after chewing the fat for about an hour with her.我能说服奶奶和我们一起去——是因为和她聊了快一个小时。

Lemuria was a high vibrational civilisation situated in the continent of Mu in the Pacific Ocean many thousands of years ago. Lemuria experienced a long Golden Age before its eventual decline. This was part of the collective descent from a more feminine 5D consciousness to our present more masculine dominated dense material world. The Lemurians had less dense bodies than we now have on this earth-plane. They were very attuned with the Goddess energy of the Earth and the Elemental Kingdom. They had an extensive understanding of the many healing properties of the earth, especially crystals. Many understood that the civilisation of Lemuria would end. Some decided not to experience the fall in consciousness and moved to the inner earth where they created a new civilisation. Those that chose to descend into 4-3D consciousness left by sea to populate other lands. The peoples of a number of the Pacific Islands, including Hawaii and New Zealand, are descendants of Lemuria. Also, some North American Indian tribes originate from Lemuria. As the light increases on the planet, many Starseeds are remembering lifetimes in Golden Lemuria. This is all part of the awakening process and bringing heaven once again to this earth-plane. This transmission will assist you in remembering your participation in Golden Lemuria. This in turn will assist you in stepping more gracefully into the higher frequencies of light in this time of transition from dark to light on the planet.

Part 1: The revolution starts with you. - Paul Chek In this special edition 3-part series of the Wellness Force Radio Podcast, Author of How to Eat, Move and Be Healthy, Creator of the PPS Success Mastery Program, Founder of the C.H.E.K. Institute, Paul Chek, joins us to uncover the truth about where we truly are as a nation and a world when it comes to health, wellness, and sustainability.  GET THE C.H.E.K. HEALTHY CORE CYCLE GUIDE What actions can you do to become a better universal citizen of today's modern world? Paul shares the specifics on how you can build a deeper connection with nature, The 4 "doctors" everyone should follow, and why focusing on yourself first doesn't only lead to a more fulfilling life, but a better world for all sentient beings. Discover why being a healthy human means returning back to our most basic principles in the way we love ourselves, our body, and others.    Your core is everything! If you don’t have a healthy, functional core, it doesn’t matter what your health goals are – breaking your PR in the marathon, recovering from an injury, regaining your shape after a pregnancy – it simply isn’t going to happen, and especially not in any long-term way. The Healthy Core Cycle Checklist is designed to help you remove common sources of gut inflammation, maximize the rest you need, and choose the right starter exercise to help you build a fit, functional and aesthetically pleasing core. This simple and handy checklist, will: Address common diet, rest, and work-life balance stresses that cause gut inflammation Assess your current core function Prescribe simple, effective exercises to build your core Prioritize your plan of attack to address the most important lifestyle factors  If you’re a fitness professional, the checklist will be a great resource and guide for your clients. When they follow the checklist, not only will they achieve a healthy core, but they’ll look and feel better, and have so much more energy. They will definitely thank you for the resource!  JOIN THE FACEBOOK GROUP | REVIEW THIS PODCAST  Paul Chek: The Revolution Is Coming | Part 1 In Part 1, Paul Chek uncovers: His role as an elder in the health and wellness industries and why we need more of them. Why he started the C.H.E.K. Institute in 1995 and how it has evolved over the years. His pursuit of understanding the human body and spirit in relation to the earth and the universe. The initial resistance to Paul's suggestions of doing wood chops and using Swiss balls in gyms. The fact that the word, 'love' exists in, 'revolution.' How people who have researched and created environmental or health care developments have been driven out or their ideas wiped away by big corporations. The history and relationship of soil and science both in the past and now. Modern technology vs. ancient technology - Why we can't produce or reproduce today what our ancestors could in the past. Instant gratification and the negative impact it has had on society. The deeper connection between ourselves and nature that our ancestors had that we're now lacking in modern society. Various chemicals and additives that are put in our food and are causing health problems, emotional hunger, and depression. The negative effects of children not eating nutritious foods and exercising enough as far as their education, physical health, and mental health. What we can learn and take away from the ancient lifestyles of Native Americans and our ancestors. The effect of various pollutants on our bodies and hormones. The problem with vaccinations and whether or not they're actually beneficial for us. How society has been brainwashed to believe in vaccinations and taking prescribed medicine when they probably don't even need them after all.   Power Quotes From Part 1 "The human body is a very complex, cybernetic system and scientific double-blinded research is both isolating information and presenting very bold assertions about the body without realizing that there could also be a knock-on effect.  Science is good at objectifying snapshots about your health but they don't tell you a single thing about how you became ill. Your mind and body become ill when you don't live a natural life in harmony with the earth, stars, and universe." - Paul Chek "Man will continue to invent technologies outside of himself until he realizes that every technology he builds is actually already present within himself. The question is, 'Will he destroy the earth before he figures it out?' " - Paul Chek quoting Rudolf Steiner. "Today, people cannot focus, think, nor want to do the work and they want everything quick. Society is now at a place where if we don't become conscious in a timely matter, we could collapse at any moment." - Paul Chek  “There is more to food than just feeding your body. The physical body feeds on food, the emotional body feeds on emotions, and the mental body feeds on thoughts and ideas. Today, there are so many ideas and we’re confused; we don’t know who to believe. So, we end up with a mental hunger for the truth. Because our mind isn’t satiated, we don’t feel safe and we end up emotionally hungry for connection.” - Paul Chek "When you grow your own food, hunt it, or eat it with your hands, you don't only experience a level of physical satiation but a higher level of emotional connection and satisfaction with the earth as well." - @PaulChek on @WellnessForce Radio http://bit.ly/wfpodcast Links From Today's Show Paul Chek Facebook Twitter Instagram LinkedIn The C.H.E.K. Institute Facebook Instagram Twitter LinkedIn YouTube Google+ Healthy Core Cycle Checklist PPS Success Mastery Program Paul Chek’s library on Amazon The Last 4 Doctors You'll Ever Need - ebook Spirit Guides & Power Animals Symptoms Consciousness Rising Nikola Tesla: A Quick-Read Biography About the Life and Inventions of a Visionary Genius Politics in Healing: The Suppression and Manipulation of American Medicine Harry Hoxsey: Guilty of Curing Cancer with Herbs Farmers of Forty Centuries: Organic Farming in China, Korea, and Japan 500 Nations: An Illustrated History of North American Indians 1st Edition ONNIT Podcast - Kyle Kingsbury Charles Poloquin Ken Wilber library on Amazon Rudolf Steiner library on Amazon Terence McKenna library on Amazon Joseph Campbell library on Amazon David Wilcock The Secret Life of Nature: Living in Harmony With the Hidden World of Nature Spirits from Fairies to Quarks The Secret Life of Plants: a Fascinating Account of the Physical, Emotional, and Spiritual Relations Between Plants and Man The Influence of Electromagnetic Pollution on Living Organisms: Historical Trends and Forecasting Changes Blinded Experiments Missing Links w/ Gregg Braden Blog: What’s in Your Food? Sherri J. Tenpenny, D.O. Vaxxter.com - Vaxxter is the leading authority on the alternative health news Vaccines: The Risks, The Benefits, The Choices Are your phone camera and microphone spying on you? Closed Organic Cycle: Paul Chek Wellness Force The Science of Why Vegans Get Sick Controlled Animal Feeding Operations: Tearing the world apart New CHEK Academy Biodynamics is a holistic, ecological, and ethical approach to farming, gardening, food, and nutrition. Rudolph Steiner: Founder of Waldorf Schools Regenerative Organic Certification is a holistic agriculture certification encompassing pasture-based animal welfare, fairness for farmers and workers, and robust requirements for soil health and land management. Where have all our insects gone? Stalking the Wild Pendulum: On the Mechanics of Consciousness Molecules of Emotion: Why You Feel the Way You Feel The Biology of Belief: Bruce Lipton Gaia: A New Look at Life on Earth: James Lovelock Are Microwaves Safe? (Must Read if You Use a Microwave Oven) The Creation of Consciousness: Jung's Myth for Modern Man (Studies in Jungian Psychology) Phenomenology of Spirit: G. W. F. Hegel Blueprint for Immortality: The Electric Patterns of Life About Paul Chek Paul Chek is a world-renowned expert in the fields of corrective and high-performance exercise kinesiology, stress management and holistic wellness. For over thirty years, Paul’s unique, integrated approach to treatment and education has changed the lives of many of his clients, his students, and their clients. By treating the body as a whole system and finding the root cause of a problem, Paul has been successful where traditional approaches have consistently failed. Paul is the founder of the C.H.E.K (Corrective Holistic Exercise Kinesiology) Institute, based in California, USA, and the P~P~S Success Mastery Coaching Program. He is a prolific author of books, articles and blog posts. In addition, Paul is a registered Native American Spirit Guide and Medicine Man with the Nemenhah Band (people of the truth) and Native American Traditional Organization (NAC) where he initiates a process of awakening often fulfilling comprehensive healing through sacred ceremony.   Get More Wellness In Your Life Join the WFR Community on facebook Send Josh Trent a personal message Tweet me on Twitter: Send us a fun tweet (or a what's up) Comment on the Facebook page Sign up to get an email alert whenever we release a new episode Support This Podcast Leave a 5 star review on iTunes Share this episode with someone you care about Contact Wellness Force Radio for podcast sponsorship and partnership opportunities Rate & Review Wellness Force ---> REVIEW THE PODCAST Ask A Live Question For The Next Episode ---> Click here to leave a voicemail directly to Josh Trent to be read live on the air.  You May Also Like These Episodes Food Freedom Forever With Melissa Hartwig Nir Eyal: Breaking Bad Habits, Technology Addiction, & Emotional Triggers Healthy, Happy & Harder To Kill w/ Steph Gaudreau of Stupid Easy Paleo Beyond Meditation: How To Get A Better Brain With Ariel Garten Living A Healthy Lifestyle In A Modern World With Dan Pardi Creating A Life Worth Living With Michael Strasner Join the Wellness Force Newsletter: www.wellnessforce.com/news Don't miss next week's show: Subscribe and stay updated Did you like this show on Ketosis? Rate and review Wellness Force on iTunes You read all the way to the bottom? That's what I call love! Write to me and let me know what you'd like to have to get more wellness in your life.

Part 3: The revolution starts with you. - Paul Chek In this special edition 3-part series of the Wellness Force Radio Podcast, Author of How to Eat, Move and Be Healthy, Creator of the PPS Success Mastery Program, Founder of the C.H.E.K. Institute, Paul Chek, joins us to uncover the truth about where we truly are as a nation and a world when it comes to health, wellness, and sustainability.  GET THE C.H.E.K. HEALTHY CORE CYCLE GUIDE What actions can you do to become a better universal citizen of today's modern world? Paul shares the specifics on how you can build a deeper connection with nature, The 4 "doctors" everyone should follow, and why focusing on yourself first doesn't only lead to a more fulfilling life, but a better world for all sentient beings. Discover why being a healthy human means returning back to our most basic principles in the way we love ourselves, our body, and others.  Your core is everything! If you don’t have a healthy, functional core, it doesn’t matter what your health goals are – breaking your PR in the marathon, recovering from an injury, regaining your shape after a pregnancy – it simply isn’t going to happen, and especially not in any long-term way. The Healthy Core Cycle Checklist is designed to help you remove common sources of gut inflammation, maximize the rest you need, and choose the right starter exercise to help you build a fit, functional and aesthetically pleasing core. This simple and handy checklist, will: Address common diet, rest, and work-life balance stresses that cause gut inflammation Assess your current core function Prescribe simple, effective exercises to build your core Prioritize your plan of attack to address the most important lifestyle factors  If you’re a fitness professional, the checklist will be a great resource and guide for your clients. When they follow the checklist, not only will they achieve a healthy core, but they’ll look and feel better, and have so much more energy. They will definitely thank you for the resource! JOIN THE FACEBOOK GROUP | REVIEW THIS PODCAST  Paul Chek: The Revolution Is Coming | Part 3 In Part 3, Paul Chek uncovers: How to identify where you're out of balance so you can use a holistic approach to develop core values that will help you heal. What depression truly is in the human mind - the fear that yesterday will be tomorrow. How to carve out time for yourself with such a busy schedule in this Western, modern society. Views on music genres such as hard rock metal or rap - Are they spreading negativity or do they allow us to embrace the darkness to complement the light? The difference between depression and anxiety. What happiness really is and why it's not having everything you ever wanted. Definition of consciousness as a psychic substance that's not produced blindly but in living awareness of opposites. The fact that the only universal constant is change. How modern culture has become afraid of change rather than seeing it as an invitation to embrace something new and exciting. What it means to be in a real, loving relationship with someone. How to grow and give both your full love and attention to your significant other. Steps to make yourself happy rather than relying on your partner. How to work through difficult times by working with a focus on the labor of love instead of on money. The process he works through with people to help them find their real dream, happiness in their struggles, and identify what challenges have actually helped them grow. The polarity between both men and women in our masculinity and feminity. How men can better treat women in a loving relationship. What wellness means to him and how we can live a life focused on health, self-care, and being conscious. Power Quotes From Part 3 "Your 'yes' has no value until you learn how to say, 'no.' Until you know what your own core value system is, you'll make poor, unhealthy decisions that make you unhappy because you haven't learned how to say, 'no.' Once you understand what your values are, you can shift and move your energy in alignment with your dream." - Paul Chek "If you're listening to sad music when you're sad but you're not taking action to create happiness, then you're actually just medicating yourself with the illness." - Paul Chek "Consciousness is a psychic substance produced not blindly but in living awareness of opposites." - Paul Chek "Depression is the fear that yesterday will be tomorrow. Anxiety is fear of tomorrow." - @PaulChek on @WellnessForce Radio http://bit.ly/wfpodcast Links From Today's Show Paul Chek Facebook Twitter Instagram LinkedIn The C.H.E.K. Institute Facebook Instagram Twitter LinkedIn YouTube Google+ Healthy Core Cycle Checklist PPS Success Mastery Program Paul Chek’s library on Amazon The Last 4 Doctors You'll Ever Need - ebook Spirit Guides & Power Animals Symptoms Consciousness Rising Nikola Tesla: A Quick-Read Biography About the Life and Inventions of a Visionary Genius Politics in Healing: The Suppression and Manipulation of American Medicine Harry Hoxsey: Guilty of Curing Cancer with Herbs Farmers of Forty Centuries: Organic Farming in China, Korea, and Japan 500 Nations: An Illustrated History of North American Indians 1st Edition ONNIT Podcast - Kyle Kingsbury Charles Poloquin Ken Wilber library on Amazon Rudolf Steiner library on Amazon Terence McKenna library on Amazon Joseph Campbell library on Amazon David Wilcock The Secret Life of Nature: Living in Harmony With the Hidden World of Nature Spirits from Fairies to Quarks The Secret Life of Plants: a Fascinating Account of the Physical, Emotional, and Spiritual Relations Between Plants and Man The Influence of Electromagnetic Pollution on Living Organisms: Historical Trends and Forecasting Changes Blinded Experiments Missing Links w/ Gregg Braden Blog: What’s in Your Food? Sherri J. Tenpenny, D.O. Vaxxter.com - Vaxxter is the leading authority on the alternative health news Vaccines: The Risks, The Benefits, The Choices Are your phone camera and microphone spying on you? Closed Organic Cycle: Paul Chek Wellness Force The Science of Why Vegans Get Sick Controlled Animal Feeding Operations: Tearing the world apart New CHEK Academy Biodynamics is a holistic, ecological, and ethical approach to farming, gardening, food, and nutrition. Rudolph Steiner: Founder of Waldorf Schools Regenerative Organic Certification is a holistic agriculture certification encompassing pasture-based animal welfare, fairness for farmers and workers, and robust requirements for soil health and land management. Where have all our insects gone? Stalking the Wild Pendulum: On the Mechanics of Consciousness Molecules of Emotion: Why You Feel the Way You Feel The Biology of Belief: Bruce Lipton Gaia: A New Look at Life on Earth: James Lovelock Are Microwaves Safe? (Must Read if You Use a Microwave Oven) The Creation of Consciousness: Jung's Myth for Modern Man (Studies in Jungian Psychology) Phenomenology of Spirit: G. W. F. Hegel Blueprint for Immortality: The Electric Patterns of Life About Paul Chek Paul Chek is a world-renowned expert in the fields of corrective and high-performance exercise kinesiology, stress management and holistic wellness. For over thirty years, Paul’s unique, integrated approach to treatment and education has changed the lives of many of his clients, his students, and their clients. By treating the body as a whole system and finding the root cause of a problem, Paul has been successful where traditional approaches have consistently failed. Paul is the founder of the C.H.E.K (Corrective Holistic Exercise Kinesiology) Institute, based in California, USA, and the P~P~S Success Mastery Coaching Program. He is a prolific author of books, articles and blog posts. In addition, Paul is a registered Native American Spirit Guide and Medicine Man with the Nemenhah Band (people of the truth) and Native American Traditional Organization (NAC) where he initiates a process of awakening often fulfilling comprehensive healing through sacred ceremony.   Get More Wellness In Your Life Join the WFR Community on facebook Send Josh Trent a personal message Tweet me on Twitter: Send us a fun tweet (or a what's up) Comment on the Facebook page Sign up to get an email alert whenever we release a new episode Support This Podcast Leave a 5 star review on iTunes Share this episode with someone you care about Contact Wellness Force Radio for podcast sponsorship and partnership opportunities Rate & Review Wellness Force ---> REVIEW THE PODCAST Ask A Live Question For The Next Episode ---> Click here to leave a voicemail directly to Josh Trent to be read live on the air.  You May Also Like These Episodes Food Freedom Forever With Melissa Hartwig Nir Eyal: Breaking Bad Habits, Technology Addiction, & Emotional Triggers Healthy, Happy & Harder To Kill w/ Steph Gaudreau of Stupid Easy Paleo Beyond Meditation: How To Get A Better Brain With Ariel Garten Living A Healthy Lifestyle In A Modern World With Dan Pardi Creating A Life Worth Living With Michael Strasner Join the Wellness Force Newsletter: www.wellnessforce.com/news Don't miss next week's show: Subscribe and stay updated Did you like this show on Ketosis? Rate and review Wellness Force on iTunes You read all the way to the bottom? That's what I call love! Write to me and let me know what you'd like to have to get more wellness in your life.

Part 2: The revolution starts with you. - Paul Chek In this special edition 3-part series of the Wellness Force Radio Podcast, Author of How to Eat, Move and Be Healthy, Creator of the PPS Success Mastery Program, Founder of the C.H.E.K. Institute, Paul Chek, joins us to uncover the truth about where we truly are as a nation and a world when it comes to health, wellness, and sustainability.  GET THE C.H.E.K. HEALTHY CORE CYCLE GUIDE What actions can you do to become a better universal citizen of today's modern world? Paul shares the specifics on how you can build a deeper connection with nature, The 4 "doctors" everyone should follow, and why focusing on yourself first doesn't only lead to a more fulfilling life, but a better world for all sentient beings. Discover why being a healthy human means returning back to our most basic principles in the way we love ourselves, our body, and others.    Your core is everything! If you don’t have a healthy, functional core, it doesn’t matter what your health goals are – breaking your PR in the marathon, recovering from an injury, regaining your shape after a pregnancy – it simply isn’t going to happen, and especially not in any long-term way. The Healthy Core Cycle Checklist is designed to help you remove common sources of gut inflammation, maximize the rest you need, and choose the right starter exercise to help you build a fit, functional and aesthetically pleasing core. This simple and handy checklist, will: Address common diet, rest, and work-life balance stresses that cause gut inflammation Assess your current core function Prescribe simple, effective exercises to build your core Prioritize your plan of attack to address the most important lifestyle factors  If you’re a fitness professional, the checklist will be a great resource and guide for your clients. When they follow the checklist, not only will they achieve a healthy core, but they’ll look and feel better, and have so much more energy. They will definitely thank you for the resource!  JOIN THE FACEBOOK GROUP | REVIEW THIS PODCAST    Paul Chek: The Revolution Is Coming | Part 2 In Part 2, Paul Chek uncovers: The latest developments in technology that invade privacy and encourage us to take specific actions like buying a product. The importance of organically taking care of the planet for the best, most healthy soil, produce, and animals. The average activity of the human being and how to get out of our sedentary lifestyle. Why we need to go back to focusing on "not too much and not too little" for everything. How to get started on doing the real work to improve yourself through therapeutic methods and true life changes. By simply buying organic foods, toxic products, and leaving a smaller carbon footprint, you can help make the change that you want to see happen in this world. Find out why first focusing on movement, happiness, stillness, and nutrition won't only make a difference in improving your life but make a huge impact on our society as well.  Incredible facts about the use of the water we use every single day and how to easily decrease the negative effects. How to decide which approach to nutrition is best for you according to what your body needs at different times. What growing up on a farm has taught him about respecting nature and taking care of your body through nutrition. Why basic principles and taking care of yourself first is the key to being a healthy person. The dangers of microwaving food for both babies and everyone else. What steps we can take to be happy with what we have instead of needing more and more stuff. How human beings have gotten to the point of being so toxic that we can poison the soil when we bury a body. How to use plant medicine to benefit yourself while also respecting Mother Nature. Our problem with identifying ourselves with our cars, toys, and other status symbols. The question you have to ask yourself when you're doing all that you can to keep yourself energized and working crazy hours for your job. How to change the world via The 4 C.H.E.K. System 1. What's my dream? 2. Where am I out of balance? 3. What are my dream affirmative core values? 4. The 4 Doctors - Doctor Happiness, Doctor Diet, Doctor Quiet, and Doctor Movement. Religion and what you can learn from studying all various views and beliefs about yourself and about the world. The Yin and Yang of different exercises: Working in movements for gathering energy compared to working out which uses up energy.   Power Quotes From Part 2 "The wisest, healthiest people all had one fundamental concept underneath their philosophy: Not too much, not too little. That is what we need to get back to as a society. You don't need to over exercise but you do need to exercise. You don't need to overeat but you shouldn't under eat." - Paul Chek "Plant medicines don't do the work for you; they open up your psyche and show you what's truly keeping you from being human and a citizen of the universe. From that moment, it's up to you to pick yourself up and walk through the door that they have opened up for you." - Paul Chek "Constant consumerism is an indication that we have lost connection with our soul. We have lost connection with what gives us a sensation of satiation emotionally, mentally, and spiritually. We've lost connection to what really is beautiful." - Paul Chek  "Right now, we need all hands on deck to make this world a better place. However, you can't think effectively until you're fed and rested effectively; you can't do any work until you're ready to work; you can't be loving until you're loving to yourself. You have to eat well to think well; you have to eat well to move well; you have to eat well to rest well. If you don't eat well, you can't sleep because your body is jacked up on chemicals and you're full of adrenaline and cortisol. When you see what it takes to be a healthy person, it means you have to go right back to basic principles." - Paul Chek  "A sick body has sick emotions. A sick body has a sick mind. The mind and the body mirror each other; as above so below, as below as above." - @PaulChek on @WellnessForce Radio http://bit.ly/wfpodcast   Links From Today's Show Paul Chek Facebook Twitter Instagram LinkedIn The C.H.E.K. Institute Facebook Instagram Twitter LinkedIn YouTube Google+ Healthy Core Cycle Checklist PPS Success Mastery Program Paul Chek’s library on Amazon The Last 4 Doctors You'll Ever Need - ebook Spirit Guides & Power Animals Symptoms Consciousness Rising Nikola Tesla: A Quick-Read Biography About the Life and Inventions of a Visionary Genius Politics in Healing: The Suppression and Manipulation of American Medicine Harry Hoxsey: Guilty of Curing Cancer with Herbs Farmers of Forty Centuries: Organic Farming in China, Korea, and Japan 500 Nations: An Illustrated History of North American Indians 1st Edition ONNIT Podcast - Kyle Kingsbury Charles Poloquin Ken Wilber library on Amazon Rudolf Steiner library on Amazon Terence McKenna library on Amazon Joseph Campbell library on Amazon David Wilcock The Secret Life of Nature: Living in Harmony With the Hidden World of Nature Spirits from Fairies to Quarks The Secret Life of Plants: a Fascinating Account of the Physical, Emotional, and Spiritual Relations Between Plants and Man The Influence of Electromagnetic Pollution on Living Organisms: Historical Trends and Forecasting Changes Blinded Experiments Missing Links w/ Gregg Braden Blog: What’s in Your Food? Sherri J. Tenpenny, D.O. Vaxxter.com - Vaxxter is the leading authority on the alternative health news Vaccines: The Risks, The Benefits, The Choices Are your phone camera and microphone spying on you? Closed Organic Cycle: Paul Chek Wellness Force The Science of Why Vegans Get Sick Controlled Animal Feeding Operations: Tearing the world apart New CHEK Academy Biodynamics is a holistic, ecological, and ethical approach to farming, gardening, food, and nutrition. Rudolph Steiner: Founder of Waldorf Schools Regenerative Organic Certification is a holistic agriculture certification encompassing pasture-based animal welfare, fairness for farmers and workers, and robust requirements for soil health and land management. Where have all our insects gone? Stalking the Wild Pendulum: On the Mechanics of Consciousness Molecules of Emotion: Why You Feel the Way You Feel The Biology of Belief: Bruce Lipton Gaia: A New Look at Life on Earth: James Lovelock Are Microwaves Safe? (Must Read if You Use a Microwave Oven) The Creation of Consciousness: Jung's Myth for Modern Man (Studies in Jungian Psychology) Phenomenology of Spirit: G. W. F. Hegel Blueprint for Immortality: The Electric Patterns of Life About Paul Chek Paul Chek is a world-renowned expert in the fields of corrective and high-performance exercise kinesiology, stress management and holistic wellness. For over thirty years, Paul’s unique, integrated approach to treatment and education has changed the lives of many of his clients, his students, and their clients. By treating the body as a whole system and finding the root cause of a problem, Paul has been successful where traditional approaches have consistently failed. Paul is the founder of the C.H.E.K (Corrective Holistic Exercise Kinesiology) Institute, based in California, USA, and the P~P~S Success Mastery Coaching Program. He is a prolific author of books, articles and blog posts. In addition, Paul is a registered Native American Spirit Guide and Medicine Man with the Nemenhah Band (people of the truth) and Native American Traditional Organization (NAC) where he initiates a process of awakening often fulfilling comprehensive healing through sacred ceremony.   Get More Wellness In Your Life Join the WFR Community on facebook Send Josh Trent a personal message Tweet me on Twitter: Send us a fun tweet (or a what's up) Comment on the Facebook page Sign up to get an email alert whenever we release a new episode Support This Podcast Leave a 5 star review on iTunes Share this episode with someone you care about Contact Wellness Force Radio for podcast sponsorship and partnership opportunities Rate & Review Wellness Force ---> REVIEW THE PODCAST Ask A Live Question For The Next Episode ---> Click here to leave a voicemail directly to Josh Trent to be read live on the air.  You May Also Like These Episodes Food Freedom Forever With Melissa Hartwig Nir Eyal: Breaking Bad Habits, Technology Addiction, & Emotional Triggers Healthy, Happy & Harder To Kill w/ Steph Gaudreau of Stupid Easy Paleo Beyond Meditation: How To Get A Better Brain With Ariel Garten Living A Healthy Lifestyle In A Modern World With Dan Pardi Creating A Life Worth Living With Michael Strasner Join the Wellness Force Newsletter: www.wellnessforce.com/news Don't miss next week's show: Subscribe and stay updated Did you like this show on Ketosis? Rate and review Wellness Force on iTunes You read all the way to the bottom? That's what I call love! Write to me and let me know what you'd like to have to get more wellness in your life.

Thomas Sewid is the main guide on this adventure and is one of North America’s leading experts on Sasquatch/Bigfoot with a massive understanding of the North American Indian perspectives on the creatures. He has studied under and with guidance from Dr. John Bidernagel who is another leading Sasquatch/Bigfoot researcher, Thomas learned to continually study the scientific information pertaining to primates and relic humanoids.Thomas has journeyed the entire coast comparing information about Sasquatch with others who believe. 28 years ago, he was sent out into his traditional territories located between Vancouver Island and the mainland known as The Broughton Archipelago to be a watchman of his Peoples’ abandoned Indian Village. This began his life to live in the bush year round, being a grizzly bear hunting guide, fishing guide and Eco-tourism operator. He lives part-time in Kent Washington with his partner Peggy and they conduct Sasquatch/Bigfoot tours and expeditions with Ha Moo Moo Adventures. Having studied under Dr. John Bindernagel and learning about researching the creatures, he’s incorporated his ancestral native teachings and ways to share a greater understanding about the migratory patterns of the Pacific Northwest Sasquatch/Bigfoot. Thomas is host of the new television series in production called Sasquatch Island. The name is in reference to the indigenous people of North America referring to the continent as Turtle Island. Seeing as every tribe has stories of the creatures, the name of show and Facebook Group Thomas manages is in reference to the continent being Sasquatch Island. The name of their operation is Wildwoman Productions in reference to the Tzoonakwa, or female Sasquatch to the Kwakwaka’wakw tribe he belongs to.http://www.hamoomooadventures.comMusic by Chronox, Space Sation, Kasseopea and Bundy

David Thompson Part 2 Last week I talked about David Thompson's arrival in Canada and some of his adventures during the earliest part of his long career in Canada. They were just the start of a 40+ year adventure across the wilderness of this nation and the northern United States. This week, I planned to talk about his explorations in the Canadian Rockies and along the course of the Columbia River in British Columbia, but quite frankly, his story is just too important to rush. So this week, I talk about the period between last week's episode of a young David Thompson until he made the decision to join the Northwest Company in 1797. If we start from the 18-year old Thompson we left last week, then for the next 10 years, he settled into a routine as both a fur trader and surveyor. To be a Hudson's Bay man meant that you had to put trade above all else, including surveying. Thompson continued his gruelling schedule of travel during these intervening years, travelling to and from the forts of present-day northern Manitoba, Saskatchewan, and Alberta. Thompson's true love was surveying. He was an admirable fur trader but the more time he spent in the wilderness, the more he began to admire the traders of the Northwest Company. They seemed to have the freedom to explore and were less tied to distant forts like Hudson Bay. He was under the command of Joseph Colen of York Factory. Colen was a cautious trader who focused his energy on getting more and more furs to Hudson Bay and didn't believe in wasting manpower and money to explore more distant areas, like the country surrounding Lake Athabasca. This, however, was completely counter to directives given to him from London. In 1778-79, Peter Pond of the Northwest Company had significant success trading at Lake Athabasca, and the Hudson's Bay Company directors wanted a piece of that action. Some 10 years later, In 1790, Philip Turnor was charged by the Hudson's Bay Company to lead an expedition to the lake and investigate the possibility of a route to the Pacific. During the previous winter, Turnor had trained David Thompson and Peter Fidler (another explorer of note), the skills of surveying. Turnor's experiences at Lake Athabasca showed that it was a potential bonanza for trade, despite the presence of the Northwest Company Traders that had preceded them. He described it as "the Grand Magazine of the Athapiscow Country," and believed that it would be an extremely profitable venture if the HBC were to build a fort there. The Directors in London were very excited and continually urged Colen to send Malcolm Ross and Thompson to follow-up on Turnor's explorations. While the London Directors were keen to expand trade inland, some of the local managers, like Chief Factor William Tomison and Resident Chief Joseph Colen, blocked any efforts to extend a permanent presence so far inland. While Ross and Thompson were sent out several times to retrace the route via Cumberland House, they were repeatedly unsuccessful. In 1792 they headed out, and after overwintering at Sipiwesk Lake in northern Manitoba, Thompson attempted to push on to Lake Athabasca but was forced to retreat when he couldn't find any native canoemen to accompany him. The next summer, 1793, Ross and Thompson were again sent up to Cumberland House and then on to another fort called Buckingham House. Ross and Thompson never attempted to travel to Lake Athabasca. It is likely that the Resident Factor at York Factory, Joseph Colen, may have also neglected to order the group to continue to Lake Athabasca, and instead directed them to Buckingham House, a fort to the NW of present-day Edmonton. Thompson returned to York Factory in the summer of 1794 and in the meantime, Colen and his associates at York wrote to England as follows: “Notwithstanding the steps pursued last fall to ensure the success of the Athapascow Expedition, we are sorry to remark it was again set aside at Cumberland House this Spring. As these transactions happened many hundred miles distance from us, and with much secrecy, we cannot from our own knowledge inform your honours the real cause, and it is from letter and hearsay we form our judgment. It, however, appears surprising, for when Mr. Colen accompanied the men and boats up Hill River, with trading goods, many volunteers offered their service for the Athapascow Expedition, and said they were ready to have gone from Cumberland House with Messrs. Ross and Thompson, but Mr. Tomison refusing to pass his word for the advance of wages promised by the Honourable Committee it of course stopt the Expedition in question and the considerable loss of your honours. Indeed we find this business involved in mystery, and as are many other transactions inland. . . . We have already remarked on the overthrow of the Athapascow Expedition this season. The repeated disappointments so much disheartened Mr. Ross determined him to return to England had not Mr. Thompson prevailed on him to pursue some other track into the Athapascow country, for they declare it will be impossible to carry it on from Cumberland as the Honourable Company’s affairs at present stand, as every obstacle is thrown in the way to prevent its success. In order to suppress similar obstructions Mr. Ross took men and one canoe cargo of goods with him from Cumberland House and built a house to the northward near to a station occupied by a Mr. Thompson, a Canadian Proprietor whose success of late years in collecting of furs has been great. Mr. David Thompson has been fitted out with men and three canoe cargoes from this place to supply Mr. Ross by proceeding up Nelson River track.” The response from London reaffirmed their confidence in Ross and Thompson. They wrote: “ We are perfectly satisfied with the conduct of Messrs. David Thompson, Ross, and others…" They continued “Obstacles are again, we perceive, thrown in the way of the Athapascow Expedition, but we trust all difficulties which occur and impede the Company’s success will soon be removed.” In 1795, Thompson visited York Factory for the last time. At this point, he had been collecting astronomical and temperature data everywhere he travelled for the previous decade. Despite this, the Hudson's Bay Company offered no encouragement to him to continue to explore further into the wilderness and add more data points to the map of what would later become Canada. Thompson headed out again in 1796 to push through to Lake Athabasca, but rather than properly outfitting him with canoes and supplies, he was forced to engage two natives that were completely unfamiliar with the territory. They weren't even given a canoe and so had to take the time to build their own. They set out on Jun 10th with: "one fowling gun; forty balls, five pounds of shot, three flints and five pounds of powder, one Net of thirty fathoms; one small Axe, a small Tent of grey cotton; with a few trifles to trade provisions, as beads, brass rings and awls, of which we had little hopes; our chief dependence next to good Providence, was on our Net and Gun." As they continued north, the trees began to disappear. It was hard country, without wood to burn. He wrote: "The Natives, when they hunt on the North East parts of the Rein Deer’s Lake, cannot stay long; the Moss, when dry, makes a tolerable fire; but in wet weather, which often happens, it holds the rain like a sponge, and cannot be made to burn; this want of fire often obliges them to eat the meat raw, and also the fish; the latter I have seen them by choice; especially the pike, and a Trout is no sooner caught than the eyes are scooped out and swallowed whole, as most delicious morsels." Manito Lake (now Wolloston Lake), lies just to the north of Reindeer Lake. Thompson had great respect for the first nations of the Canadian north. He lamented the way in which they were so ill-treated in areas far to the south: "By civilised men, especially those of the United States, who have a mortal antipathy to the North American Indian; or, as he is now called the, “Red Man”; it is confidently predicted, that the Red Man, must soon cease to exist, and give place to the White Man; this is true of all the lands formerly possessed by the Red Man, that the White Man has thought it worth his while to seize by fraud or force; but the Stony Region is an immense extent of country, on which the White Man cannot live; except by hunting, which he will not submit to. Here then is an immense tract of country which the Supreme Being, the Lord of the whole Earth, has given to the Deer, and other wild animals; and to the Red Man forever, here, as his fathers of many centuries past have done, he may roam, free as the wind; but this wandering life, and the poverty of the country, prevents the labors of the Missionary to teach them the sacred truths of Christianity." As he got closer to Lake Athabasca, the country got increasingly barren: "A civilized man may never travel this way again; there is nothing to tempt him; a rude barren country that has neither provisions nor furrs, and there are no woods of which he could build a warm hut; and at best his fuel, of which a large quantity is required, could be only of small poles, which would burn away, almost as fast as he could cut them. In the winter the Natives do not frequent these countries but hunt to the westward." In late June, they made it to Lake Athabasca but spent only a few days there. The forests had returned and the country was much more pleasant. On the return trip, Thompson went over a 3-metre waterfall and almost all of their supplies were lost. They managed to salvage his sextant and instruments as well as his papers but: "We had no time to lose, my all was my shirt and a thin linen vest, my companions were in the same condition, we divided the small tent into three pieces to wrap round ourselves, as a defence against the flies in the day, and something to keep us from the cold at night… It was now our destitute condition stared us in the face, a long journey through a barren country, without provisions, or the means of obtaining any, almost naked, and suffering from the weather, all before us was very dark, but I had hopes that the Supreme Being through our great Redeemer to whom I made my short prayers morning and evening would find some way to preserve us." Things looked very bleak for the party as their physical condition continued to deteriorate: Thompson wrote: "We continued our voyage day after day, subsisting on berries, mostly the crowberry, which grows on the ground; and is not nutritious. To the sixteenth of July; both Paddy and myself were now like skeletons, the effects of hunger, and dysentry from cold nights, and so weak, that we thought it useless to go any further but die where we were. Kozdaw now burst out into tears, upon which we told him that he was yet strong, as he had not suffered from disease. He replied, if both of you die, I am sure to be killed, for everyone will believe that I have killed you both, the white men will revenge your death on me, and the Indians will do the same for him; I told him to get some thin white birch rind, and I would give him a writing, which he did, with charcoal I wrote a short account of our situation, which I gave him, upon which he said now I am safe." Later that day, they met a group of Chipewyan (now Dene) Indians who took pity on them and gave them food, drink, and a meagre amount of supplies to continue their journey. They spent the winter at Reindeer Lake, a lake that crosses the Saskatchewan-Manitoba border slightly above 57° N. Thompson was finding that the extreme cold of the northern winter was making his thermometre less accurate than it should be. He had a custom one made for him that would go as low as -79°C. Temperatures in December dropped as low as -40°C and the northern lights were dazzling in the sky at night. He wrote: "Hitherto I have said little on the Aurora Borealis of the northern countries; at Hudson’s Bay they are north westward, and only occasionally brilliant. I have passed four winters between the Bay and the Rein Deer’s Lake, the more to the westward, the higher and brighter is this electric fluid, but always westward; but at this, the Rein Deer’s Lake, as the winter came on, especially in the months of February and March, the whole heavens were in a bright glow. We seemed to be in the centre of its action, from the horizon in every direction from north to south, from east to west, the Aurora was equally bright, sometimes, indeed often, with a tremulous motion in immense sheets, slightly tinged with the colors of the Rainbow, would roll, from horizon to horizon. Sometimes there would be a stillness of two minutes; the Dogs howled with fear, and their brightness was often such that with only their light I could see to shoot an owl at twenty yards; in the rapid motions of the Aurora we were all perswaded (sic) we heard them, reason told me I did not, but it was cool reason against sense. My men were positive they did hear the rapid motions of the Aurora, this was the eye deceiving the ear; I had my men blindfolded by turns, and then enquired of them, if they heard the rapid motions of the Aurora. They soon became sensible they did not, and yet so powerful was the Illusion of the eye on the ear, that they still believed they heard the Aurora. What is the cause that this place seems to be in the centre of the most vivid brightness and extension of the Aurora: from whence this immense extent of electric fluid, how is it formed, whither does it go. Questions without an answer. I am well acquainted with all the countries to the westward. The farther west the less is this Aurora. At the Mountains it is not seen." Those of us who live in the mountain west will recognize his error in saying that the aurora are not seen in the mountains. It's a regular visitor, especially during the dark skies of winter. His narrative though, brings this beautiful phenomenon to life, and his description of it as an "electric fluid" is one of the most apt that I have ever come across. After all he had suffered through, and done for the Hudson's Bay Company, in the Spring of 1797, he received a letter from Joseph Colen, the Resident Chief at York Factory that: "however extensive the countries yet unknown yet he could not sanction any further surveys." Thompson decided to leave the service of the Bay Men and On May 23, 1797 simply wrote: "This Day, left the service of the Hudson's Bay Company, and entered that of the Company of the Merchants from Canada. May God Almighty prosper me." He also wrote the best resignation letters I have ever read. It was addressed to Joseph Colen. He was, if anything, brutally honest: DEERS RIVER, June 1, 1797. “Mr. COLEN. “SIR: I take this opportunity of returning you my most respectful thanks for your loan of two guineas to my mother. I have enclosed a bill to you for the above amount. “My friends belonging to York inform me that you are very desirous to find out who was the author of those letters that were wrote to H. B. Co. and militated against you 1795. I will give you that satisfaction. When I came down that year the other gentlemen were waiting my arrival in order to assist them in drawing up their grievances; as you were then absent I accepted the office with some hesitation, but as the letters were to be delivered to you on your landing at York for your inspection, and that you might have time to answer them, I considered you in a manner as present. Those letters were drawn up by me, assisted by my friend Dr. Thomas, and not one half of the evils complained of were enumerated. “You told Mr. Ross that when in England you were endeavouring to serve those, who behind your back were trying to cut your throat. Before you went to England I had always a Letter and Books from the Co., since that neither the one nor the other, and I have been put the whole winter to the greatest inconvenience for want of a Nautical Almanac. “Many of us acknowledge with readiness that you have some good qualities, and I had once the greatest respect for you; I have some yet, but . . . it is not my wish to say those things which I know you do not wish to hear. How is it, Sir, that everyone who has once wished you well should turn to be indifferent to you, and even some to hate you, altho’ they are constant in their other friendships, - there must be a defect somewhere. “The fact is, that from your peculiar manner of conduct, you are also one of those unfortunate men who will have many an acquaintance, but never never a real friend.-Your humble Servant, “ D. THOMPSON.” In his narrative, Thompson describes his move from the Hudson's Bay to the Northwest Company in a very matter of fact way: "My time was up, and I determined to seek that employment from the Company Merchants of Canada, carrying on the Furr Trade, under the name of the North West Company: With two Natives I proceeded to their nearest trading House, under the charge of Mr Alexander Fraser; and by the usual route of the Canoes arrived at the Great Carrying Place on the north shore of Lake Superior, then the depot of the merchandise from Montreal; and of the Furrs from the interior countries. The Agents who acted for the Company and were also Partners of the Firm, were the Honorable William McGillvray and Sir Alexander McKenzie, gentlemen of enlarged views; the latter had crossed the Rocky Mountains by the Peace River and was far advanced by Fraser River towards the Pacific Ocean, when want of Provisions and the hostility of the Natives obliged him to return. From the Great Slave he had explored the great River which flowed from it into the Arctic Sea, and which is justly named McKenzie's River" Thompson was greeted with open arms. His extensive knowledge of the north country, along with his extensive records of astronomical measurements, helped them to determine the true locations of their various forts. Thompson was set free to do what he truly loved - survey and explore. He was charged with finding the position of the 49th parallel between the American and Canadian territories. Long before the Oregon treaty of 1849 established the 49th parallel as the international border, the Paris Treaty of 1782 established an interim boundary between Canadian and American Territories. As a result of his surveys, some of Northwest Companies most important sites, like Grand Portage ended up in American territory (now in Minnesota), and had to be moved north to Canadian territory. Fort William (now Thunder Bay, Ontario) replaced Grand Portage as the main depot of furs for the Northwest Company on Lake Superior. Thompson was also charged to: "if possible to extend my Surveys to the Missisourie River; visit the villages of the ancient agricultural Natives who dwelt there; enquire for fossil bones of large animals, and any monuments, if any, that might throw light on the ancient state of the unknown countries I had to travel over and examine. The Agents and Partners all agreed to give orders to all their Trading Posts, to send Men with me, and every necessary I required [was] to be at my order. How very different the liberal and public spirit of this North West Company of Merchants of Canada; from the mean selfish policy of the Hudson’s Bay Company styled Honorable; and whom, at little expense, might have had the northern part of this Continent surveyed to the Pacific Ocean, and greatly extended their Trading Posts" The day that David Thompson the fur-trader joined the ranks of the Northwest Company, he became David Thompson the explorer. Next week, I'll look into David Thompson as he cracks the mountain barriers to the fur trade. Next Up…What's wrong with climate change research? Errors in Climate Science Needless to say, there are few areas of science more dangerous to discuss these days than climate science. Back in episode 31, I shared a presentation by Bob Sandford titled: The Hard Work of Hope: Scientific Fact vs Politicized Fantasy in the Post-Truth Trumpocene. You can check out the episode at www.MountainNaturePodcast.com/ep031. In this presentation, Bob describes the challenges of communicating science in a political environment where high profile dismissers of climate science, including current president Donald Trump, simply won't listen to the science behind climate change. Anyone spending time in the glacier-filled landscapes of the mountain west has watched our icy heritage disappearing at an alarming pace over the past 100 years. Many people like to sow dissent into the discussion by saying that there is NO consensus amongst the many researchers that are investigating climate science. In reality, nothing could be further from the truth. In a 2013 peer-reviewed study published in Environmental Research Letters, John Cook and 8 other researchers studied the abstracts of 11,944 scientific papers published between 1991 and 2011 that matched the subjects 'global climate change' or 'global warming'. The papers were specifically selected to limit the study to papers published by researchers that specifically identify as climate scientists. They omitted studies from people that did not claim to have a particular speciality in climate science. The media is full of speculative papers with a flawed scientific methodology that professes many different opinions. For the purpose of this study, it was limited to specifically peer-reviewed papers that were produced by climate scientists. Not all of the papers express an opinion on the cause of global warming. This paper wanted to look at, in particular, human-caused global warming. So they broke down the papers based on whether or not they made a determination as to whether climates were warming because of human changes to the environment. Of the papers, 66.4% did not make any claims as to the cause of global warming, 32.6% endorsed human-caused climate change and 0.7% rejected a human connection to warming climates. Of the scientists expressing an opinion on whether or not humans responsible, 97.1% were in agreement that humans are the cause of global warming. It's important to note that this study did NOT include papers by scientists publishing outside of their discipline. A petroleum geologist may have a very different opinion on climate change. It focused solely on climate specialists. A quick review of the bios of many papers will show their authors are not climate specialists and their results should be carefully examined. This doesn't discount interdisciplinary research, it just means that the methodologies need to be screened to remove any outside bias that may interfere with the results. The scientific method is one of the wonders of knowledge. Every scientific paper needs to start with a Theory, develop a methodology to test that theory, examine external factors that may influence the results, and then submit their results to other scientists for review - all before being published. It's then the duty of future researchers to test, and perhaps expand or disprove, those results. When multiple, independent studies come up with the same results, knowledge is advanced, and a new emergent truth arises. As Neil deGrasse Tyson, a world-renowned astrophysicist states in a video titled Science In America he states: "When you have an established, scientific, emergent truth, it is true whether or not you believe in it, and the sooner you understand that the sooner we can get on with the political conversations on how to solve the problems that face us". I'll link to the video in the show notes at www.MountainNaturePodcast.com/ep052. https://www.youtube.com/watch?v=8MqTOEospfo In the future, new research may disprove or improve previous knowledge and lead us into new directions. So if 97% of papers support human-caused climate change than why do some disagree? In another paper, published in the Journal of Theoretical and Applied Climatology, researchers examined the papers that found no human connection to climate change and attempted to recreate them in order to confirm their results. They looked at the 38 papers from the previous study that did NOT agree with human-caused climate change. When they attempted to recreate the studies in order to confirm their findings, a critical part of the scientific process, they found errors in their methodologies that, when corrected, would provide very different results. The papers were grouped into categories based on errors discovered in their methodologies. Many started with false assumptions or used erroneous analysis. Another common mistake was ignoring any research that was contrary to your assumptions. Other papers used models that were Ill-suited to the research and essentially, fit the research to the curve. Others pre-processed the data in order to focus on certain features while others ignored negative tests in order to cherry pick the desired results. In some cases, the papers were published in journals not connected to climate change and so the reviewers may not have had sufficient understanding to properly peer review them. The scientific method is very rigorous and every paper must survive the scrutiny of future researchers questioning the methodology, assumptions, analysis and the results. In November of 2016, the U.S. National Science and Technology Council released a draft report called Our Changing Planet, which integrated scientific data collected across 13 Federal agencies. The very first paragraph states: "The global environment is changing rapidly. This century has seen 15 of the 16 warmest years since adequate thermometer records became available in the late 1800s; globally-averaged temperatures in 2015 shattered the previous record, which was set in 2014; and 2016 is on track to break the 2015 record. Arctic sea ice extent continues a dramatic, decades-long decline. Many independent lines of evidence show a long-term warming trend driven by human activities, with cascading impacts that may outpace the ability of human and natural systems to adapt to change." How's that for an opener? You can view the full report here (for the time being): (http://www.globalchange.gov/browse/reports/our-changing-planet-FY-2017). Despite the important message of the report, the U.S. Government in August dissolved the advisory committee responsible for creating it, so it's unlikely that it will be adopted as policy - even though it's still available on the government website. If you'd like to read it, go now, before it is removed from government websites. Most recently, Trump disbanded a cross-agency group designed to help communities protect their residents against extreme weather and natural disasters. In June, he dissolved the Environmental Protection Agencies Board of Scientific Counselors. Science IS science. As Canadians, we suffered through a dark era in terms of environmental stewardship during the Harper years. Stephen Harper, while pro-business and anti-environment, was tame compared to the rabid hatred of all things environmental that Trump has expressed. First, he forbid climate scientists to publish their findings, then other government-funded scientists. Eventually, the ban on communication trickled all the way down to the local National Park  Warden. In the end, the most innocuous media interview request to Parks Canada had to be forwarded to the Prime Minister's Office and was rarely rewarded with an interview. Thankfully, we are now in a new era of climate change leadership. Some of the brain drain that began during the Harper administration is reversing as American scholars look to Canada to avoid the scientific chill sweeping the U.S. There are many arrows in the anti-climate change quiver that also extend beyond potential government policy. In a paper Published on Nov. 29, 2017, in the journal BioScience, researchers led by Jeffrey Harvey looked at the influence of blogs in influencing popular opinion. Having just returned from Churchill, Manitoba, I'm very aware of the challenges facing polar bears in the future as warming climates limit their time feeding for seals on winter pack ice. The U.S. National Oceanic and Atmospheric Administration (NOAA) has confirmed that 2016 was the warmest year on record, followed by 2015, and then 2014. As I've already stated in this story, there is little scientific debate as to what causes global warming - at least within the scientific community. In the wider community, there is growing scepticism as to the human cause of warming climates. This recent study looks at the influence of non-scientific social media, in particular, blog posts in framing the public consciousness when talking about climate change. Nobody can dispute the power of websites like Breitbart in the U.S. and Rebel Media in Canada, but this paper looked to objectively look at the impact media like these were having on public perception. While blog sites like these aggressively try to muddy the water in terms of denying climate science and scientific consensus, even mainstream media are often afraid to overemphasize the human nature of climate change for fear of alienating readership or advertisers. The paper states: "Recent evidence shows that climate-change denial involves a growing labyrinthine network of corporations, conservative foundations, think tanks, and the mainstream media. Facebook, Twitter, and other social-media outlets also provide powerful voices in the battle for public opinion, and Internet blogs have become major conduits for disseminating various views on AGW (anthropogenic or human-caused global warming)." One of the democratizing characteristics of the Internet is that literally anyone can set up shop and promote their own opinions, regardless of the scientific validity of such opinions. Recent examples of malicious misinformation include anti-vaccination sites or others promoting folly like the idea that the Earth is flat…and come on! If it really was flat, the cats would have knocked everything off of it by now. Humour aside, sites like www.Wattsupwiththat.com which promotes itself as the "world's most viewed site on global warming and climate change", which gets some 2 million unique views per month, makes claims for which there is absolutely no scientific backing. Other sites like Climate Depot and Junk Science follow suit. The challenge with climate change dismissal sites is that they cross-link to each other creating, as the report states: "a large echo chamber, making them what one journalist described as 'foot soldiers' of AGW (human-caused global warming) denial". One of their favourite techniques is to use hot-button topics and turn the science upside down to support their completely fabricated view of reality. Polar bears are one classic example. Since their entire life is based upon their need to feed on seals using winter pack ice as a platform, these blogs simply ignore the peer-reviewed science and create their own alternate realities. As the report states: "Because the evidence is so overwhelming, it would be virtually impossible to debunk; the main strategy of denier blogs is, therefore, to focus on topics that are showy and in which it is therefore easy to generate public interest. These topics are used as 'proxies' for AGW (human-caused global warming) in general; in other words, they represent keystone dominos that are strategically placed in front of many hundreds of others, each representing a separate line of evidence for AGW (human-caused global warming). By appearing to knock over the keystone domino, audiences targeted by the communication may assume all other dominoes are toppled in a form of 'dismissal by association'." The case with polar bears is absolutely undeniable. With warming climates, their potential season for feeding is reduced every year as the ice forms later and melts sooner. There is no scientific debate that polar bears are one of the most at risk mammals based on predicted models of climate change. Of 90 blogs specifically dealing with polar bears and climate change, the views expressed fell solely into two camps. The 45 science-based blogs took completely opposite views from the 45 denier blogs. As expected science-based blogs used logical arguments backed up by peer-reviewed articles. Denier blogs did just the opposite, focusing on any uncertainties they could find while discounting the vast amount of evidence that did not support their viewpoints. Unfortunately, 80% of the denier blogs cited a single blog, that of Susan Crockford called Polar Bear Science. Not surprisingly, the report states: "Notably, as of this writing, Crockford has neither conducted any original research nor published any articles in the peer-reviewed literature on polar bears. However, she has published notes and 'briefings' through a conservative think tank, the Global Warming Policy Foundation (GWPF), and is described by them as 'an expert on polar bear evolution.' Similarly, the Heartland Institute, another conservative think tank that downplays AGW (human-caused global warming), describes her as 'one of the world's foremost experts on polar bears.'" Blog posts by Crockford insist that polar bears are highly adaptable and will easily adapt to any changes we make to the environment. Other strategies used by deniers like Crockford include personally attacking actual researchers and suggesting that they overstate their findings and that their work is both lame and dangerous. This helps to evoke fear and feed the denier's belief that the scientists are the enemy and that there is actually something called "fake science". The report continues: "Denier blogs that downplay the threats of AGW (human-caused global warming) to Arctic Ice and polar bears rely heavily on arguments that it has been warmer in the past, that temperature and seasonal ice extent vary naturally over time, and that it is therefore difficult or even impossible to predict what will happen in the future. While climates have varied in the past, summer ice didn't disappear completely as it will under current models. The current situation cannot be reversed without reducing the release of greenhouse gases. Also, when we are talking about natural fluctuations in climate change, we are talking about changes that took place over millennia - not the changes that are taking place over decades in the current reality. Ecosystems, and the wildlife that call them home can adapt to a certain extent given a few millennia, but over a few decades, there is little opportunity for adaptation. So how do you know if you're reading a reputable site? Follow the science. Denier blogs rarely overemphasize the science or provide methodologies or peer-reviewed information. Follow the money. In many cases, when you find out where the money comes from, you may find them supported by conservative think tanks, oil and gas concerns, or other groups with a vested interest in downplaying current science. Follow the credentials. If you see someone touted as an expert, do a google search and look for peer-reviewed publications that help to support their claims. With pundits like Susan Crockford, you'll find no evidence of peer-reviewed publications, or for that matter, any other evidence of her stated expertise on polar bears. Follow the language. Denier sites often don't spend much time focusing on the science but are quick to personally attack academics and other researchers whose views they discount. Real scientists don't use personal attacks. They use peer-reviewed science to back up their arguments. Any scientist that publishes a peer-reviewed article instinctively knows that it is the job of other scientists to disprove his findings. When subsequent research actually confirms the findings of previous studies, you get the emergent truths I spoke about earlier. As more and more people get their news from blogs as opposed to mainstream media, it's even more important that we evaluate the sites we visit. Anyone who spends time on Facebook has had friends share ludicrous claims that a quick search on sites like Snopes.com will show as false. I would argue that simply because a site does not have peer-reviewed publications to support their argument, that you shouldn't simply dismiss their value. Take time to evaluate both their message and the science they quote. I look at myself as an example of this. While I am not a field researcher, I spend countless hours reading, highlighting, translating and educating listeners to the most current, relevant science. If the science changes, so will the message that I promote. Look to blogs that reflect real science, and always be sceptical of claims that seem counter to the scientific literature. It is great when scientists take advantage of the personal nature of blogs, but currently, the sheer number of fact-free opinion blogs on any number of subjects will continue to overwhelm the ability of researchers to counter. I hope that podcasts like this help to provide ways to evaluate sites so that you can make truly informed decisions. Hey, as a polar bear viewing guide, I wish wild polar bears were going to be just fine, regardless of future changes to climate - but it just ain't so! And with that, it's time to wrap this episode up. You can check out the show notes for this episode at www.MountainNaturePodcast.com/ep052, or drop me a line by visiting the contact page on the same site. If you'd like to reach out personally you can hit me up on Twitter @wardcameron. If you're heading to the mountain west, Ward Cameron Enterprises is your source for step-on, hiking, snowshoe, and photography guides. Check us out at www.WardCameron.com. We look forward to helping you make the most of your mountain adventure…and with that, the sun's out and it's time to go hiking. I'll talk to you next week.

MuggleNet Academia is a comprehensive insight into the literary thematic elements and scholastic endeavors that author J.K. Rowling has provided in her writings of the Harry Potter and Cormoran Strike series. We look through the entire Harry Potter series for various elements in alchemy, literary components, composition attributes, as well as available classes at Universities and Colleges around the world, and various unique studies that are being implemented today. We also dissect the Cormoran Strike mystery detective series as the books are being released, helping readers understand and appreciate the writings of the modern-day Dickens, J.K. Rowling. Once again, the MuggleNet Academia team of host Keith Hawk, managing editor for MuggleNet, and co-host John Granger, the Hogwarts Professor, brings our fans the latest in academic discussions within the Hogwarts saga. In this lesson, we are joined by the trio of Hogwarts Professors Team members with returning Potter pundits, Professor Louise Freeman from Mary Baldwin University, Professor Elizabeth Baird-Hardy from Maryland Community College, and Professor Emily Strand from Mount Carmel College of Nursing. It's a BIG ONE listeners and fans as we are tackling the first of five films and screenplays in the Fantastic Beasts and Where To Find Them saga. We examine everything on this film from the composition of the story structure, the creatures, scenes, North American Indian folklore missteps, and so much more. This is a "Fantastic" discussion that you will not want to miss. WARNING: Spoilers are contained throughout the lesson, so be sure you have watched the Fantastic Beasts film before listening to this show. We hope you enjoy the show. Thank you for listening.    

Kel Land Interview. Kel or Lando, as most people know him, was born in Sevenoaks in Kent, the product of a British mother and a three quarters North American Indian father serving in the Canadian forces. Kel tells of his formative years, learning the game, initially in Germany,  back home in New Brunswick, Canada and... The post Kelvin Land Podcast Interview – Episode S2E02 appeared first on Old Time Hockey UK.

Ben Elton has a new sitcom on BBC2; Upstart Crow starring David Mitchell as The Bard of Avon. Could it be a return to his golden form of Blackadder? A Midsummer Night's Dream is the first production by Emma Rice, the new Artistic Director at London's Globe Theatre. Does it auger well for her residency? Terrence Malick is a much-admired film director whose recent work has received very mixed critical responses. Will his latest, Knight of Cups, be admired or reviled? Novelist Louise Erdrich is of North American Indian descent and her work reflects this. Her newest - LaRose - is set in the world of the Ojibwe tribe Mona Hatoum has a retrospective of her work at Tate Modern - how well does or can it chronicle her conceptual art? Tom Sutcliffe's guests are Elif Shafak, Denise Mina and Boyd Tonkin. The producer is Oliver Jones.

Igor Krupnik discusses the history and the importance of reviving the historical Handbook of North American Indians for the 21st century.

Well I suppose there is not just one month or season for the Original People's music and study but November is a month that we remember This music is from an old album and a few other sources

The Evolution of Prayer (994.1) 91:0.1 PRAYER, as an agency of religion, evolved from previous nonreligious monologue and dialogue expressions. With the attainment of self-consciousness by primitive man there occurred the inevitable corollary of other-consciousness, the dual potential of social response and God recognition. (994.2) 91:0.2 The earliest prayer forms were not addressed to Deity. These expressions were much like what you would say to a friend as you entered upon some important undertaking, “Wish me luck.” Primitive man was enslaved to magic; luck, good and bad, entered into all the affairs of life. At first, these luck petitions were monologues — just a kind of thinking out loud by the magic server. Next, these believers in luck would enlist the support of their friends and families, and presently some form of ceremony would be performed which included the whole clan or tribe. (994.3) 91:0.3 When the concepts of ghosts and spirits evolved, these petitions became superhuman in address, and with the consciousness of gods, such expressions attained to the levels of genuine prayer. As an illustration of this, among certain Australian tribes primitive religious prayers antedated their belief in spirits and superhuman personalities. (994.4) 91:0.4 The Toda tribe of India now observes this practice of praying to no one in particular, just as did the early peoples before the times of religious consciousness. Only, among the Todas, this represents a regression of their degenerating religion to this primitive level. The present-day rituals of the dairymen priests of the Todas do not represent a religious ceremony since these impersonal prayers do not contribute anything to the conservation or enhancement of any social, moral, or spiritual values. (994.5) 91:0.5 Prereligious praying was part of the mana practices of the Melanesians, the oudah beliefs of the African Pygmies, and the manitou superstitions of the North American Indians. The Baganda tribes of Africa have only recently emerged from the mana level of prayer. In this early evolutionary confusion men pray to gods — local and national — to fetishes, amulets, ghosts, rulers, and to ordinary people. 1. Primitive Prayer (994.6) 91:1.1 The function of early evolutionary religion is to conserve and augment the essential social, moral, and spiritual values which are slowly taking form. This mission of religion is not consciously observed by mankind, but it is chiefly effected by the function of prayer. The practice of prayer represents the unintended, but nonetheless personal and collective, effort of any group to secure (to actualize) this conservation of higher values. But for the safeguarding of prayer, all holy days would speedily revert to the status of mere holidays. (995.1) 91:1.2 Religion and its agencies, the chief of which is prayer, are allied only with those values which have general social recognition, group approval. Therefore, when primitive man attempted to gratify his baser emotions or to achieve unmitigated selfish ambitions, he was deprived of the consolation of religion and the assistance of prayer. If the individual sought to accomplish anything antisocial, he was obliged to seek the aid of nonreligious magic, resort to sorcerers, and thus be deprived of the assistance of prayer. Prayer, therefore, very early became a mighty promoter of social evolution, moral progress, and spiritual attainment. (995.2) 91:1.3 But the primitive mind was neither logical nor consistent. Early men did not perceive that material things were not the province of prayer. These simple-minded souls reasoned that food, shelter, rain, game, and other material goods enhanced the social welfare, and therefore they began to pray for these physical blessings. While this constituted a perversion of prayer, it encouraged the effort to realize these material objectives by social and ethical actions. Such a prostitution of prayer, while debasing the spiritual values of a people, nevertheless directly elevated their economic, social, and ethical mores. (995.3) 91:1.4 Prayer is only monologuous in the most primitive type of mind. It early becomes a dialogue and rapidly expands to the level of group worship. Prayer signifies that the premagical incantations of primitive religion have evolved to that level where the human mind recognizes the reality of beneficent powers or beings who are able to enhance social values and to augment moral ideals, and further, that these influences are superhuman and distinct from the ego of the self-conscious human and his fellow mortals. True prayer does not, therefore, appear until the agency of religious ministry is visualized as personal. (995.4) 91:1.5 Prayer is little associated with animism, but such beliefs may exist alongside emerging religious sentiments. Many times, religion and animism have had entirely separate origins. (995.5) 91:1.6 With those mortals who have not been delivered from the primitive bondage of fear, there is a real danger that all prayer may lead to a morbid sense of sin, unjustified convictions of guilt, real or fancied. But in modern times it is not likely that many will spend sufficient time at prayer to lead to this harmful brooding over their unworthiness or sinfulness. The dangers attendant upon the distortion and perversion of prayer consist in ignorance, superstition, crystallization, devitalization, materialism, and fanaticism. 2. Evolving Prayer (995.6) 91:2.1 The first prayers were merely verbalized wishes, the expression of sincere desires. Prayer next became a technique of achieving spirit co-operation. And then it attained to the higher function of assisting religion in the conservation of all worth-while values. (995.7) 91:2.2 Both prayer and magic arose as a result of man’s adjustive reactions to Urantian environment. But aside from this generalized relationship, they have little in common. Prayer has always indicated positive action by the praying ego; it has been always psychic and sometimes spiritual. Magic has usually signified an attempt to manipulate reality without affecting the ego of the manipulator, the practitioner of magic. Despite their independent origins, magic and prayer often have been interrelated in their later stages of development. Magic has sometimes ascended by goal elevation from formulas through rituals and incantations to the threshold of true prayer. Prayer has sometimes become so materialistic that it has degenerated into a pseudomagical technique of avoiding the expenditure of that effort which is requisite for the solution of Urantian problems. (996.1) 91:2.3 When man learned that prayer could not coerce the gods, then it became more of a petition, favor seeking. But the truest prayer is in reality a communion between man and his Maker. (996.2) 91:2.4 The appearance of the sacrifice idea in any religion unfailingly detracts from the higher efficacy of true prayer in that men seek to substitute the offerings of material possessions for the offering of their own consecrated wills to the doing of the will of God. (996.3) 91:2.5 When religion is divested of a personal God, its prayers translate to the levels of theology and philosophy. When the highest God concept of a religion is that of an impersonal Deity, such as in pantheistic idealism, although affording the basis for certain forms of mystic communion, it proves fatal to the potency of true prayer, which always stands for man’s communion with a personal and superior being. (996.4) 91:2.6 During the earlier times of racial evolution and even at the present time, in the day-by-day experience of the average mortal, prayer is very much a phenomenon of man’s intercourse with his own subconscious. But there is also a domain of prayer wherein the intellectually alert and spiritually progressing individual attains more or less contact with the superconscious levels of the human mind, the domain of the indwelling Thought Adjuster. In addition, there is a definite spiritual phase of true prayer which concerns its reception and recognition by the spiritual forces of the universe, and which is entirely distinct from all human and intellectual association. (996.5) 91:2.7 Prayer contributes greatly to the development of the religious sentiment of an evolving human mind. It is a mighty influence working to prevent isolation of personality. (996.6) 91:2.8 Prayer represents one technique associated with the natural religions of racial evolution which also forms a part of the experiential values of the higher religions of ethical excellence, the religions of revelation. 3. Prayer and the Alter Ego (996.7) 91:3.1 Children, when first learning to make use of language, are prone to think out loud, to express their thoughts in words, even if no one is present to hear them. With the dawn of creative imagination they evince a tendency to converse with imaginary companions. In this way a budding ego seeks to hold communion with a fictitious alter ego. By this technique the child early learns to convert his monologue conversations into pseudo dialogues in which this alter ego makes replies to his verbal thinking and wish expression. Very much of an adult’s thinking is mentally carried on in conversational form. (996.8) 91:3.2 The early and primitive form of prayer was much like the semimagical recitations of the present-day Toda tribe, prayers that were not addressed to anyone in particular. But such techniques of praying tend to evolve into the dialogue type of communication by the emergence of the idea of an alter ego. In time the alter-ego concept is exalted to a superior status of divine dignity, and prayer as an agency of religion has appeared. Through many phases and during long ages this primitive type of praying is destined to evolve before attaining the level of intelligent and truly ethical prayer. (997.1) 91:3.3 As it is conceived by successive generations of praying mortals, the alter ego evolves up through ghosts, fetishes, and spirits to polytheistic gods, and eventually to the One God, a divine being embodying the highest ideals and the loftiest aspirations of the praying ego. And thus does prayer function as the most potent agency of religion in the conservation of the highest values and ideals of those who pray. From the moment of the conceiving of an alter ego to the appearance of the concept of a divine and heavenly Father, prayer is always a socializing, moralizing, and spiritualizing practice. (997.2) 91:3.4 The simple prayer of faith evidences a mighty evolution in human experience whereby the ancient conversations with the fictitious symbol of the alter ego of primitive religion have become exalted to the level of communion with the spirit of the Infinite and to that of a bona fide consciousness of the reality of the eternal God and Paradise Father of all intelligent creation. (997.3) 91:3.5 Aside from all that is superself in the experience of praying, it should be remembered that ethical prayer is a splendid way to elevate one’s ego and reinforce the self for better living and higher attainment. Prayer induces the human ego to look both ways for help: for material aid to the subconscious reservoir of mortal experience, for inspiration and guidance to the superconscious borders of the contact of the material with the spiritual, with the Mystery Monitor. (997.4) 91:3.6 Prayer ever has been and ever will be a twofold human experience: a psychologic procedure interassociated with a spiritual technique. And these two functions of prayer can never be fully separated. (997.5) 91:3.7 Enlightened prayer must recognize not only an external and personal God but also an internal and impersonal Divinity, the indwelling Adjuster. It is altogether fitting that man, when he prays, should strive to grasp the concept of the Universal Father on Paradise; but the more effective technique for most practical purposes will be to revert to the concept of a near-by alter ego, just as the primitive mind was wont to do, and then to recognize that the idea of this alter ego has evolved from a mere fiction to the truth of God’s indwelling mortal man in the factual presence of the Adjuster so that man can talk face to face, as it were, with a real and genuine and divine alter ego that indwells him and is the very presence and essence of the living God, the Universal Father. 4. Ethical Praying (997.6) 91:4.1 No prayer can be ethical when the petitioner seeks for selfish advantage over his fellows. Selfish and materialistic praying is incompatible with the ethical religions which are predicated on unselfish and divine love. All such unethical praying reverts to the primitive levels of pseudo magic and is unworthy of advancing civilizations and enlightened religions. Selfish praying transgresses the spirit of all ethics founded on loving justice. (997.7) 91:4.2 Prayer must never be so prostituted as to become a substitute for action. All ethical prayer is a stimulus to action and a guide to the progressive striving for idealistic goals of superself-attainment. (998.1) 91:4.3 In all your praying be fair; do not expect God to show partiality, to love you more than his other children, your friends, neighbors, even enemies. But the prayer of the natural or evolved religions is not at first ethical, as it is in the later revealed religions. All praying, whether individual or communal, may be either egoistic or altruistic. That is, the prayer may be centered upon the self or upon others. When the prayer seeks nothing for the one who prays nor anything for his fellows, then such attitudes of the soul tend to the levels of true worship. Egoistic prayers involve confessions and petitions and often consist in requests for material favors. Prayer is somewhat more ethical when it deals with forgiveness and seeks wisdom for enhanced self-control. (998.2) 91:4.4 While the nonselfish type of prayer is strengthening and comforting, materialistic praying is destined to bring disappointment and disillusionment as advancing scientific discoveries demonstrate that man lives in a physical universe of law and order. The childhood of an individual or a race is characterized by primitive, selfish, and materialistic praying. And, to a certain extent, all such petitions are efficacious in that they unvaryingly lead to those efforts and exertions which are contributory to achieving the answers to such prayers. The real prayer of faith always contributes to the augmentation of the technique of living, even if such petitions are not worthy of spiritual recognition. But the spiritually advanced person should exercise great caution in attempting to discourage the primitive or immature mind regarding such prayers. (998.3) 91:4.5 Remember, even if prayer does not change God, it very often effects great and lasting changes in the one who prays in faith and confident expectation. Prayer has been the ancestor of much peace of mind, cheerfulness, calmness, courage, self-mastery, and fair-mindedness in the men and women of the evolving races. 5. Social Repercussions of Prayer (998.4) 91:5.1 In ancestor worship, prayer leads to the cultivation of ancestral ideals. But prayer, as a feature of Deity worship, transcends all other such practices since it leads to the cultivation of divine ideals. As the concept of the alter ego of prayer becomes supreme and divine, so are man’s ideals accordingly elevated from mere human toward supernal and divine levels, and the result of all such praying is the enhancement of human character and the profound unification of human personality. (998.5) 91:5.2 But prayer need not always be individual. Group or congregational praying is very effective in that it is highly socializing in its repercussions. When a group engages in community prayer for moral enhancement and spiritual uplift, such devotions are reactive upon the individuals composing the group; they are all made better because of participation. Even a whole city or an entire nation can be helped by such prayer devotions. Confession, repentance, and prayer have led individuals, cities, nations, and whole races to mighty efforts of reform and courageous deeds of valorous achievement. (998.6) 91:5.3 If you truly desire to overcome the habit of criticizing some friend, the quickest and surest way of achieving such a change of attitude is to establish the habit of praying for that person every day of your life. But the social repercussions of such prayers are dependent largely on two conditions: (998.7) 91:5.4 1. The person who is prayed for should know that he is being prayed for. (999.1) 91:5.5 2. The person who prays should come into intimate social contact with the person for whom he is praying. (999.2) 91:5.6 Prayer is the technique whereby, sooner or later, every religion becomes institutionalized. And in time prayer becomes associated with numerous secondary agencies, some helpful, others decidedly deleterious, such as priests, holy books, worship rituals, and ceremonials. (999.3) 91:5.7 But the minds of greater spiritual illumination should be patient with, and tolerant of, those less endowed intellects that crave symbolism for the mobilization of their feeble spiritual insight. The strong must not look with disdain upon the weak. Those who are God-conscious without symbolism must not deny the grace-ministry of the symbol to those who find it difficult to worship Deity and to revere truth, beauty, and goodness without form and ritual. In prayerful worship, most mortals envision some symbol of the object-goal of their devotions. 6. The Province of Prayer (999.4) 91:6.1 Prayer, unless in liaison with the will and actions of the personal spiritual forces and material supervisors of a realm, can have no direct effect upon one’s physical environment. While there is a very definite limit to the province of the petitions of prayer, such limits do not equally apply to the faith of those who pray. (999.5) 91:6.2 Prayer is not a technique for curing real and organic diseases, but it has contributed enormously to the enjoyment of abundant health and to the cure of numerous mental, emotional, and nervous ailments. And even in actual bacterial disease, prayer has many times added to the efficacy of other remedial procedures. Prayer has turned many an irritable and complaining invalid into a paragon of patience and made him an inspiration to all other human sufferers. (999.6) 91:6.3 No matter how difficult it may be to reconcile the scientific doubtings regarding the efficacy of prayer with the ever-present urge to seek help and guidance from divine sources, never forget that the sincere prayer of faith is a mighty force for the promotion of personal happiness, individual self-control, social harmony, moral progress, and spiritual attainment. (999.7) 91:6.4 Prayer, even as a purely human practice, a dialogue with one’s alter ego, constitutes a technique of the most efficient approach to the realization of those reserve powers of human nature which are stored and conserved in the unconscious realms of the human mind. Prayer is a sound psychologic practice, aside from its religious implications and its spiritual significance. It is a fact of human experience that most persons, if sufficiently hard pressed, will pray in some way to some source of help. (999.8) 91:6.5 Do not be so slothful as to ask God to solve your difficulties, but never hesitate to ask him for wisdom and spiritual strength to guide and sustain you while you yourself resolutely and courageously attack the problems at hand. (999.9) 91:6.6 Prayer has been an indispensable factor in the progress and preservation of religious civilization, and it still has mighty contributions to make to the further enhancement and spiritualization of society if those who pray will only do so in the light of scientific facts, philosophic wisdom, intellectual sincerity, and spiritual faith. Pray as Jesus taught his disciples — honestly, unselfishly, with fairness, and without doubting. (1000.1) 91:6.7 But the efficacy of prayer in the personal spiritual experience of the one who prays is in no way dependent on such a worshiper’s intellectual understanding, philosophic acumen, social level, cultural status, or other mortal acquirements. The psychic and spiritual concomitants of the prayer of faith are immediate, personal, and experiential. There is no other technique whereby every man, regardless of all other mortal accomplishments, can so effectively and immediately approach the threshold of that realm wherein he can communicate with his Maker, where the creature contacts with the reality of the Creator, with the indwelling Thought Adjuster. 7. Mysticism, Ecstasy, and Inspiration (1000.2) 91:7.1 Mysticism, as the technique of the cultivation of the consciousness of the presence of God, is altogether praiseworthy, but when such practices lead to social isolation and culminate in religious fanaticism, they are all but reprehensible. Altogether too frequently that which the overwrought mystic evaluates as divine inspiration is the uprisings of his own deep mind. The contact of the mortal mind with its indwelling Adjuster, while often favored by devoted meditation, is more frequently facilitated by wholehearted and loving service in unselfish ministry to one’s fellow creatures. (1000.3) 91:7.2 The great religious teachers and the prophets of past ages were not extreme mystics. They were God-knowing men and women who best served their God by unselfish ministry to their fellow mortals. Jesus often took his apostles away by themselves for short periods to engage in meditation and prayer, but for the most part he kept them in service-contact with the multitudes. The soul of man requires spiritual exercise as well as spiritual nourishment. (1000.4) 91:7.3 Religious ecstasy is permissible when resulting from sane antecedents, but such experiences are more often the outgrowth of purely emotional influences than a manifestation of deep spiritual character. Religious persons must not regard every vivid psychologic presentiment and every intense emotional experience as a divine revelation or a spiritual communication. Genuine spiritual ecstasy is usually associated with great outward calmness and almost perfect emotional control. But true prophetic vision is a superpsychologic presentiment. Such visitations are not pseudo hallucinations, neither are they trancelike ecstasies. (1000.5) 91:7.4 The human mind may perform in response to so-called inspiration when it is sensitive either to the uprisings of the subconscious or to the stimulus of the superconscious. In either case it appears to the individual that such augmentations of the content of consciousness are more or less foreign. Unrestrained mystical enthusiasm and rampant religious ecstasy are not the credentials of inspiration, supposedly divine credentials. (1000.6) 91:7.5 The practical test of all these strange religious experiences of mysticism, ecstasy, and inspiration is to observe whether these phenomena cause an individual: (1000.7) 91:7.6 1. To enjoy better and more complete physical health. (1000.8) 91:7.7 2. To function more efficiently and practically in his mental life. (1000.9) 91:7.8 3. More fully and joyfully to socialize his religious experience. (1000.10) 91:7.9 4. More completely to spiritualize his day-by-day living while faithfully discharging the commonplace duties of routine mortal existence. (1001.1) 91:7.10 5. To enhance his love for, and appreciation of, truth, beauty, and goodness. (1001.2) 91:7.11 6. To conserve currently recognized social, moral, ethical, and spiritual values. (1001.3) 91:7.12 7. To increase his spiritual insight — God-consciousness. (1001.4) 91:7.13 But prayer has no real association with these exceptional religious experiences. When prayer becomes overmuch aesthetic, when it consists almost exclusively in beautiful and blissful contemplation of paradisiacal divinity, it loses much of its socializing influence and tends toward mysticism and the isolation of its devotees. There is a certain danger associated with overmuch private praying which is corrected and prevented by group praying, community devotions. 8. Praying as a Personal Experience (1001.5) 91:8.1 There is a truly spontaneous aspect to prayer, for primitive man found himself praying long before he had any clear concept of a God. Early man was wont to pray in two diverse situations: When in dire need, he experienced the impulse to reach out for help; and when jubilant, he indulged the impulsive expression of joy. (1001.6) 91:8.2 Prayer is not an evolution of magic; they each arose independently. Magic was an attempt to adjust Deity to conditions; prayer is the effort to adjust the personality to the will of Deity. True prayer is both moral and religious; magic is neither. (1001.7) 91:8.3 Prayer may become an established custom; many pray because others do. Still others pray because they fear something direful may happen if they do not offer their regular supplications. (1001.8) 91:8.4 To some individuals prayer is the calm expression of gratitude; to others, a group expression of praise, social devotions; sometimes it is the imitation of another’s religion, while in true praying it is the sincere and trusting communication of the spiritual nature of the creature with the anywhere presence of the spirit of the Creator. (1001.9) 91:8.5 Prayer may be a spontaneous expression of God-consciousness or a meaningless recitation of theologic formulas. It may be the ecstatic praise of a God-knowing soul or the slavish obeisance of a fear-ridden mortal. It is sometimes the pathetic expression of spiritual craving and sometimes the blatant shouting of pious phrases. Prayer may be joyous praise or a humble plea for forgiveness. (1001.10) 91:8.6 Prayer may be the childlike plea for the impossible or the mature entreaty for moral growth and spiritual power. A petition may be for daily bread or may embody a wholehearted yearning to find God and to do his will. It may be a wholly selfish request or a true and magnificent gesture toward the realization of unselfish brotherhood. (1001.11) 91:8.7 Prayer may be an angry cry for vengeance or a merciful intercession for one’s enemies. It may be the expression of a hope of changing God or the powerful technique of changing one’s self. It may be the cringing plea of a lost sinner before a supposedly stern Judge or the joyful expression of a liberated son of the living and merciful heavenly Father. (1001.12) 91:8.8 Modern man is perplexed by the thought of talking things over with God in a purely personal way. Many have abandoned regular praying; they only pray when under unusual pressure — in emergencies. Man should be unafraid to talk to God, but only a spiritual child would undertake to persuade, or presume to change, God. (1002.1) 91:8.9 But real praying does attain reality. Even when the air currents are ascending, no bird can soar except by outstretched wings. Prayer elevates man because it is a technique of progressing by the utilization of the ascending spiritual currents of the universe. (1002.2) 91:8.10 Genuine prayer adds to spiritual growth, modifies attitudes, and yields that satisfaction which comes from communion with divinity. It is a spontaneous outburst of God-consciousness. (1002.3) 91:8.11 God answers man’s prayer by giving him an increased revelation of truth, an enhanced appreciation of beauty, and an augmented concept of goodness. Prayer is a subjective gesture, but it contacts with mighty objective realities on the spiritual levels of human experience; it is a meaningful reach by the human for superhuman values. It is the most potent spiritual-growth stimulus. (1002.4) 91:8.12 Words are irrelevant to prayer; they are merely the intellectual channel in which the river of spiritual supplication may chance to flow. The word value of a prayer is purely autosuggestive in private devotions and sociosuggestive in group devotions. God answers the soul’s attitude, not the words. (1002.5) 91:8.13 Prayer is not a technique of escape from conflict but rather a stimulus to growth in the very face of conflict. Pray only for values, not things; for growth, not for gratification. 9. Conditions of Effective Prayer (1002.6) 91:9.1 If you would engage in effective praying, you should bear in mind the laws of prevailing petitions: (1002.7) 91:9.2 1. You must qualify as a potent prayer by sincerely and courageously facing the problems of universe reality. You must possess cosmic stamina. (1002.8) 91:9.3 2. You must have honestly exhausted the human capacity for human adjustment. You must have been industrious. (1002.9) 91:9.4 3. You must surrender every wish of mind and every craving of soul to the transforming embrace of spiritual growth. You must have experienced an enhancement of meanings and an elevation of values. (1002.10) 91:9.5 4. You must make a wholehearted choice of the divine will. You must obliterate the dead center of indecision. (1002.11) 91:9.6 5. You not only recognize the Father’s will and choose to do it, but you have effected an unqualified consecration, and a dynamic dedication, to the actual doing of the Father’s will. (1002.12) 91:9.7 6. Your prayer will be directed exclusively for divine wisdom to solve the specific human problems encountered in the Paradise ascension — the attainment of divine perfection. (1002.13) 91:9.8 7. And you must have faith — living faith. (1002.14) 91:9.9 [Presented by the Chief of the Urantia Midwayers.]

Andite Expansion in the Orient (878.1) 79:0.1 ASIA is the homeland of the human race. It was on a southern peninsula of this continent that Andon and Fonta were born; in the highlands of what is now Afghanistan, their descendant Badonan founded a primitive center of culture that persisted for over one-half million years. Here at this eastern focus of the human race the Sangik peoples differentiated from the Andonic stock, and Asia was their first home, their first hunting ground, their first battlefield. Southwestern Asia witnessed the successive civilizations of Dalamatians, Nodites, Adamites, and Andites, and from these regions the potentials of modern civilization spread to the world. 1. The Andites of Turkestan (878.2) 79:1.1 For over twenty-five thousand years, on down to nearly 2000 B.C., the heart of Eurasia was predominantly, though diminishingly, Andite. In the lowlands of Turkestan the Andites made the westward turning around the inland lakes into Europe, while from the highlands of this region they infiltrated eastward. Eastern Turkestan (Sinkiang) and, to a lesser extent, Tibet were the ancient gateways through which these peoples of Mesopotamia penetrated the mountains to the northern lands of the yellow men. The Andite infiltration of India proceeded from the Turkestan highlands into the Punjab and from the Iranian grazing lands through Baluchistan. These earlier migrations were in no sense conquests; they were, rather, the continual drifting of the Andite tribes into western India and China. (878.3) 79:1.2 For almost fifteen thousand years centers of mixed Andite culture persisted in the basin of the Tarim River in Sinkiang and to the south in the highland regions of Tibet, where the Andites and Andonites had extensively mingled. The Tarim valley was the easternmost outpost of the true Andite culture. Here they built their settlements and entered into trade relations with the progressive Chinese to the east and with the Andonites to the north. In those days the Tarim region was a fertile land; the rainfall was plentiful. To the east the Gobi was an open grassland where the herders were gradually turning to agriculture. This civilization perished when the rain winds shifted to the southeast, but in its day it rivaled Mesopotamia itself. (878.4) 79:1.3 By 8000 B.C. the slowly increasing aridity of the highland regions of central Asia began to drive the Andites to the river bottoms and the seashores. This increasing drought not only drove them to the valleys of the Nile, Euphrates, Indus, and Yellow rivers, but it produced a new development in Andite civilization. A new class of men, the traders, began to appear in large numbers. (879.1) 79:1.4 When climatic conditions made hunting unprofitable for the migrating Andites, they did not follow the evolutionary course of the older races by becoming herders. Commerce and urban life made their appearance. From Egypt through Mesopotamia and Turkestan to the rivers of China and India, the more highly civilized tribes began to assemble in cities devoted to manufacture and trade. Adonia became the central Asian commercial metropolis, being located near the present city of Ashkhabad. Commerce in stone, metal, wood, and pottery was accelerated on both land and water. (879.2) 79:1.5 But ever-increasing drought gradually brought about the great Andite exodus from the lands south and east of the Caspian Sea. The tide of migration began to veer from northward to southward, and the Babylonian cavalrymen began to push into Mesopotamia. (879.3) 79:1.6 Increasing aridity in central Asia further operated to reduce population and to render these people less warlike; and when the diminishing rainfall to the north forced the nomadic Andonites southward, there was a tremendous exodus of Andites from Turkestan. This is the terminal movement of the so-called Aryans into the Levant and India. It culminated that long dispersal of the mixed descendants of Adam during which every Asiatic and most of the island peoples of the Pacific were to some extent improved by these superior races. (879.4) 79:1.7 Thus, while they dispersed over the Eastern Hemisphere, the Andites were dispossessed of their homelands in Mesopotamia and Turkestan, for it was this extensive southward movement of Andonites that diluted the Andites in central Asia nearly to the vanishing point. (879.5) 79:1.8 But even in the twentieth century after Christ there are traces of Andite blood among the Turanian and Tibetan peoples, as is witnessed by the blond types occasionally found in these regions. The early Chinese annals record the presence of the red-haired nomads to the north of the peaceful settlements of the Yellow River, and there still remain paintings which faithfully record the presence of both the blond-Andite and the brunet-Mongolian types in the Tarim basin of long ago. (879.6) 79:1.9 The last great manifestation of the submerged military genius of the central Asiatic Andites was in A.D. 1200, when the Mongols under Genghis Khan began the conquest of the greater portion of the Asiatic continent. And like the Andites of old, these warriors proclaimed the existence of “one God in heaven.” The early breakup of their empire long delayed cultural intercourse between Occident and Orient and greatly handicapped the growth of the monotheistic concept in Asia. 2. The Andite Conquest of India (879.7) 79:2.1 India is the only locality where all the Urantia races were blended, the Andite invasion adding the last stock. In the highlands northwest of India the Sangik races came into existence, and without exception members of each penetrated the subcontinent of India in their early days, leaving behind them the most heterogeneous race mixture ever to exist on Urantia. Ancient India acted as a catch basin for the migrating races. The base of the peninsula was formerly somewhat narrower than now, much of the deltas of the Ganges and Indus being the work of the last fifty thousand years. (879.8) 79:2.2 The earliest race mixtures in India were a blending of the migrating red and yellow races with the aboriginal Andonites. This group was later weakened by absorbing the greater portion of the extinct eastern green peoples as well as large numbers of the orange race, was slightly improved through limited admixture with the blue man, but suffered exceedingly through assimilation of large numbers of the indigo race. But the so-called aborigines of India are hardly representative of these early people; they are rather the most inferior southern and eastern fringe, which was never fully absorbed by either the early Andites or their later appearing Aryan cousins. (880.1) 79:2.3 By 20,000 B.C. the population of western India had already become tinged with the Adamic blood, and never in the history of Urantia did any one people combine so many different races. But it was unfortunate that the secondary Sangik strains predominated, and it was a real calamity that both the blue and the red man were so largely missing from this racial melting pot of long ago; more of the primary Sangik strains would have contributed very much toward the enhancement of what might have been an even greater civilization. As it developed, the red man was destroying himself in the Americas, the blue man was disporting himself in Europe, and the early descendants of Adam (and most of the later ones) exhibited little desire to admix with the darker colored peoples, whether in India, Africa, or elsewhere. (880.2) 79:2.4 About 15,000 B.C. increasing population pressure throughout Turkestan and Iran occasioned the first really extensive Andite movement toward India. For over fifteen centuries these superior peoples poured in through the highlands of Baluchistan, spreading out over the valleys of the Indus and Ganges and slowly moving southward into the Deccan. This Andite pressure from the northwest drove many of the southern and eastern inferiors into Burma and southern China but not sufficiently to save the invaders from racial obliteration. (880.3) 79:2.5 The failure of India to achieve the hegemony of Eurasia was largely a matter of topography; population pressure from the north only crowded the majority of the people southward into the decreasing territory of the Deccan, surrounded on all sides by the sea. Had there been adjacent lands for emigration, then would the inferiors have been crowded out in all directions, and the superior stocks would have achieved a higher civilization. (880.4) 79:2.6 As it was, these earlier Andite conquerors made a desperate attempt to preserve their identity and stem the tide of racial engulfment by the establishment of rigid restrictions regarding intermarriage. Nonetheless, the Andites had become submerged by 10,000 B.C., but the whole mass of the people had been markedly improved by this absorption. (880.5) 79:2.7 Race mixture is always advantageous in that it favors versatility of culture and makes for a progressive civilization, but if the inferior elements of racial stocks predominate, such achievements will be short-lived. A polyglot culture can be preserved only if the superior stocks reproduce themselves in a safe margin over the inferior. Unrestrained multiplication of inferiors, with decreasing reproduction of superiors, is unfailingly suicidal of cultural civilization. (880.6) 79:2.8 Had the Andite conquerors been in numbers three times what they were, or had they driven out or destroyed the least desirable third of the mixed orange-green-indigo inhabitants, then would India have become one of the world’s leading centers of cultural civilization and undoubtedly would have attracted more of the later waves of Mesopotamians that flowed into Turkestan and thence northward to Europe. 3. Dravidian India (881.1) 79:3.1 The blending of the Andite conquerors of India with the native stock eventually resulted in that mixed people which has been called Dravidian. The earlier and purer Dravidians possessed a great capacity for cultural achievement, which was continuously weakened as their Andite inheritance became progressively attenuated. And this is what doomed the budding civilization of India almost twelve thousand years ago. But the infusion of even this small amount of the blood of Adam produced a marked acceleration in social development. This composite stock immediately produced the most versatile civilization then on earth. (881.2) 79:3.2 Not long after conquering India, the Dravidian Andites lost their racial and cultural contact with Mesopotamia, but the later opening up of the sea lanes and the caravan routes re-established these connections; and at no time within the last ten thousand years has India ever been entirely out of touch with Mesopotamia on the west and China to the east, although the mountain barriers greatly favored western intercourse. (881.3) 79:3.3 The superior culture and religious leanings of the peoples of India date from the early times of Dravidian domination and are due, in part, to the fact that so many of the Sethite priesthood entered India, both in the earlier Andite and in the later Aryan invasions. The thread of monotheism running through the religious history of India thus stems from the teachings of the Adamites in the second garden. (881.4) 79:3.4 As early as 16,000 B.C. a company of one hundred Sethite priests entered India and very nearly achieved the religious conquest of the western half of that polyglot people. But their religion did not persist. Within five thousand years their doctrines of the Paradise Trinity had degenerated into the triune symbol of the fire god. (881.5) 79:3.5 But for more than seven thousand years, down to the end of the Andite migrations, the religious status of the inhabitants of India was far above that of the world at large. During these times India bid fair to produce the leading cultural, religious, philosophic, and commercial civilization of the world. And but for the complete submergence of the Andites by the peoples of the south, this destiny would probably have been realized.* (881.6) 79:3.6 The Dravidian centers of culture were located in the river valleys, principally of the Indus and Ganges, and in the Deccan along the three great rivers flowing through the Eastern Ghats to the sea. The settlements along the seacoast of the Western Ghats owed their prominence to maritime relationships with Sumeria. (881.7) 79:3.7 The Dravidians were among the earliest peoples to build cities and to engage in an extensive export and import business, both by land and sea. By 7000 B.C. camel trains were making regular trips to distant Mesopotamia; Dravidian shipping was pushing coastwise across the Arabian Sea to the Sumerian cities of the Persian Gulf and was venturing on the waters of the Bay of Bengal as far as the East Indies. An alphabet, together with the art of writing, was imported from Sumeria by these seafarers and merchants. (881.8) 79:3.8 These commercial relationships greatly contributed to the further diversification of a cosmopolitan culture, resulting in the early appearance of many of the refinements and even luxuries of urban life. When the later appearing Aryans entered India, they did not recognize in the Dravidians their Andite cousins submerged in the Sangik races, but they did find a well-advanced civilization. Despite biologic limitations, the Dravidians founded a superior civilization. It was well diffused throughout all India and has survived on down to modern times in the Deccan. 4. The Aryan Invasion of India (882.1) 79:4.1 The second Andite penetration of India was the Aryan invasion during a period of almost five hundred years in the middle of the third millennium before Christ. This migration marked the terminal exodus of the Andites from their homelands in Turkestan. (882.2) 79:4.2 The early Aryan centers were scattered over the northern half of India, notably in the northwest. These invaders never completed the conquest of the country and subsequently met their undoing in this neglect since their lesser numbers made them vulnerable to absorption by the Dravidians of the south, who subsequently overran the entire peninsula except the Himalayan provinces. (882.3) 79:4.3 The Aryans made very little racial impression on India except in the northern provinces. In the Deccan their influence was cultural and religious more than racial. The greater persistence of the so-called Aryan blood in northern India is not only due to their presence in these regions in greater numbers but also because they were reinforced by later conquerors, traders, and missionaries. Right on down to the first century before Christ there was a continuous infiltration of Aryan blood into the Punjab, the last influx being attendant upon the campaigns of the Hellenistic peoples. (882.4) 79:4.4 On the Gangetic plain Aryan and Dravidian eventually mingled to produce a high culture, and this center was later reinforced by contributions from the northeast, coming from China. (882.5) 79:4.5 In India many types of social organizations flourished from time to time, from the semidemocratic systems of the Aryans to despotic and monarchial forms of government. But the most characteristic feature of society was the persistence of the great social castes that were instituted by the Aryans in an effort to perpetuate racial identity. This elaborate caste system has been preserved on down to the present time. (882.6) 79:4.6 Of the four great castes, all but the first were established in the futile effort to prevent racial amalgamation of the Aryan conquerors with their inferior subjects. But the premier caste, the teacher-priests, stems from the Sethites; the Brahmans of the twentieth century after Christ are the lineal cultural descendants of the priests of the second garden, albeit their teachings differ greatly from those of their illustrious predecessors. (882.7) 79:4.7 When the Aryans entered India, they brought with them their concepts of Deity as they had been preserved in the lingering traditions of the religion of the second garden. But the Brahman priests were never able to withstand the pagan momentum built up by the sudden contact with the inferior religions of the Deccan after the racial obliteration of the Aryans. Thus the vast majority of the population fell into the bondage of the enslaving superstitions of inferior religions; and so it was that India failed to produce the high civilization which had been foreshadowed in earlier times. (882.8) 79:4.8 The spiritual awakening of the sixth century before Christ did not persist in India, having died out even before the Mohammedan invasion. But someday a greater Gautama may arise to lead all India in the search for the living God, and then the world will observe the fruition of the cultural potentialities of a versatile people so long comatose under the benumbing influence of an unprogressing spiritual vision. (883.1) 79:4.9 Culture does rest on a biologic foundation, but caste alone could not perpetuate the Aryan culture, for religion, true religion, is the indispensable source of that higher energy which drives men to establish a superior civilization based on human brotherhood. 5. Red Man and Yellow Man (883.2) 79:5.1 While the story of India is that of Andite conquest and eventual submergence in the older evolutionary peoples, the narrative of eastern Asia is more properly that of the primary Sangiks, particularly the red man and the yellow man. These two races largely escaped that admixture with the debased Neanderthal strain which so greatly retarded the blue man in Europe, thus preserving the superior potential of the primary Sangik type. (883.3) 79:5.2 While the early Neanderthalers were spread out over the entire breadth of Eurasia, the eastern wing was the more contaminated with debased animal strains. These subhuman types were pushed south by the fifth glacier, the same ice sheet which so long blocked Sangik migration into eastern Asia. And when the red man moved northeast around the highlands of India, he found northeastern Asia free from these subhuman types. The tribal organization of the red races was formed earlier than that of any other peoples, and they were the first to migrate from the central Asian focus of the Sangiks. The inferior Neanderthal strains were destroyed or driven off the mainland by the later migrating yellow tribes. But the red man had reigned supreme in eastern Asia for almost one hundred thousand years before the yellow tribes arrived. (883.4) 79:5.3 More than three hundred thousand years ago the main body of the yellow race entered China from the south as coastwise migrants. Each millennium they penetrated farther and farther inland, but they did not make contact with their migrating Tibetan brethren until comparatively recent times. (883.5) 79:5.4 Growing population pressure caused the northward-moving yellow race to begin to push into the hunting grounds of the red man. This encroachment, coupled with natural racial antagonism, culminated in increasing hostilities, and thus began the crucial struggle for the fertile lands of farther Asia. (883.6) 79:5.5 The story of this agelong contest between the red and yellow races is an epic of Urantia history. For over two hundred thousand years these two superior races waged bitter and unremitting warfare. In the earlier struggles the red men were generally successful, their raiding parties spreading havoc among the yellow settlements. But the yellow man was an apt pupil in the art of warfare, and he early manifested a marked ability to live peaceably with his compatriots; the Chinese were the first to learn that in union there is strength. The red tribes continued their internecine conflicts, and presently they began to suffer repeated defeats at the aggressive hands of the relentless Chinese, who continued their inexorable march northward. (883.7) 79:5.6 One hundred thousand years ago the decimated tribes of the red race were fighting with their backs to the retreating ice of the last glacier, and when the land passage to the West, over the Bering isthmus, became passable, these tribes were not slow in forsaking the inhospitable shores of the Asiatic continent. It is eighty-five thousand years since the last of the pure red men departed from Asia, but the long struggle left its genetic imprint upon the victorious yellow race. The northern Chinese peoples, together with the Andonite Siberians, assimilated much of the red stock and were in considerable measure benefited thereby.* (884.1) 79:5.7 The North American Indians never came in contact with even the Andite offspring of Adam and Eve, having been dispossessed of their Asiatic homelands some fifty thousand years before the coming of Adam. During the age of Andite migrations the pure red strains were spreading out over North America as nomadic tribes, hunters who practiced agriculture to a small extent. These races and cultural groups remained almost completely isolated from the remainder of the world from their arrival in the Americas down to the end of the first millennium of the Christian era, when they were discovered by the white races of Europe. Up to that time the Eskimos were the nearest to white men the northern tribes of red men had ever seen. (884.2) 79:5.8 The red and the yellow races are the only human stocks that ever achieved a high degree of civilization apart from the influences of the Andites. The oldest Amerindian culture was the Onamonalonton center in California, but this had long since vanished by 35,000 B.C. In Mexico, Central America, and in the mountains of South America the later and more enduring civilizations were founded by a race predominantly red but containing a considerable admixture of the yellow, orange, and blue. (884.3) 79:5.9 These civilizations were evolutionary products of the Sangiks, notwithstanding that traces of Andite blood reached Peru. Excepting the Eskimos in North America and a few Polynesian Andites in South America, the peoples of the Western Hemisphere had no contact with the rest of the world until the end of the first millennium after Christ. In the original Melchizedek plan for the improvement of the Urantia races it had been stipulated that one million of the pure-line descendants of Adam should go to upstep the red men of the Americas. 6. Dawn of Chinese Civilization (884.4) 79:6.1 Sometime after driving the red man across to North America, the expanding Chinese cleared the Andonites from the river valleys of eastern Asia, pushing them north into Siberia and west into Turkestan, where they were soon to come in contact with the superior culture of the Andites. (884.5) 79:6.2 In Burma and the peninsula of Indo-China the cultures of India and China mixed and blended to produce the successive civilizations of those regions. Here the vanished green race has persisted in larger proportion than anywhere else in the world. (884.6) 79:6.3 Many different races occupied the islands of the Pacific. In general, the southern and then more extensive islands were occupied by peoples carrying a heavy percentage of green and indigo blood. The northern islands were held by Andonites and, later on, by races embracing large proportions of the yellow and red stocks. The ancestors of the Japanese people were not driven off the mainland until 12,000 B.C., when they were dislodged by a powerful southern-coastwise thrust of the northern Chinese tribes. Their final exodus was not so much due to population pressure as to the initiative of a chieftain whom they came to regard as a divine personage. (885.1) 79:6.4 Like the peoples of India and the Levant, victorious tribes of the yellow man established their earliest centers along the coast and up the rivers. The coastal settlements fared poorly in later years as the increasing floods and the shifting courses of the rivers made the lowland cities untenable. (885.2) 79:6.5 Twenty thousand years ago the ancestors of the Chinese had built up a dozen strong centers of primitive culture and learning, especially along the Yellow River and the Yangtze. And now these centers began to be reinforced by the arrival of a steady stream of superior blended peoples from Sinkiang and Tibet. The migration from Tibet to the Yangtze valley was not so extensive as in the north, neither were the Tibetan centers so advanced as those of the Tarim basin. But both movements carried a certain amount of Andite blood eastward to the river settlements. (885.3) 79:6.6 The superiority of the ancient yellow race was due to four great factors: (885.4) 79:6.7 1. Genetic. Unlike their blue cousins in Europe, both the red and yellow races had largely escaped mixture with debased human stocks. The northern Chinese, already strengthened by small amounts of the superior red and Andonic strains, were soon to benefit by a considerable influx of Andite blood. The southern Chinese did not fare so well in this regard, and they had long suffered from absorption of the green race, while later on they were to be further weakened by the infiltration of the swarms of inferior peoples crowded out of India by the Dravidian-Andite invasion. And today in China there is a definite difference between the northern and southern races. (885.5) 79:6.8 2. Social. The yellow race early learned the value of peace among themselves. Their internal peaceableness so contributed to population increase as to insure the spread of their civilization among many millions. From 25,000 to 5000 B.C. the highest mass civilization on Urantia was in central and northern China. The yellow man was first to achieve a racial solidarity — the first to attain a large-scale cultural, social, and political civilization. (885.6) 79:6.9 The Chinese of 15,000 B.C. were aggressive militarists; they had not been weakened by an overreverence for the past, and numbering less than twelve million, they formed a compact body speaking a common language. During this age they built up a real nation, much more united and homogeneous than their political unions of historic times. (885.7) 79:6.10 3. Spiritual. During the age of Andite migrations the Chinese were among the more spiritual peoples of earth. Long adherence to the worship of the One Truth proclaimed by Singlangton kept them ahead of most of the other races. The stimulus of a progressive and advanced religion is often a decisive factor in cultural development; as India languished, so China forged ahead under the invigorating stimulus of a religion in which truth was enshrined as the supreme Deity. (885.8) 79:6.11 This worship of truth was provocative of research and fearless exploration of the laws of nature and the potentials of mankind. The Chinese of even six thousand years ago were still keen students and aggressive in their pursuit of truth. (885.9) 79:6.12 4. Geographic. China is protected by the mountains to the west and the Pacific to the east. Only in the north is the way open to attack, and from the days of the red man to the coming of the later descendants of the Andites, the north was not occupied by any aggressive race. (886.1) 79:6.13 And but for the mountain barriers and the later decline in spiritual culture, the yellow race undoubtedly would have attracted to itself the larger part of the Andite migrations from Turkestan and unquestionably would have quickly dominated world civilization. 7. The Andites Enter China (886.2) 79:7.1 About fifteen thousand years ago the Andites, in considerable numbers, were traversing the pass of Ti Tao and spreading out over the upper valley of the Yellow River among the Chinese settlements of Kansu. Presently they penetrated eastward to Honan, where the most progressive settlements were situated. This infiltration from the west was about half Andonite and half Andite. (886.3) 79:7.2 The northern centers of culture along the Yellow River had always been more progressive than the southern settlements on the Yangtze. Within a few thousand years after the arrival of even the small numbers of these superior mortals, the settlements along the Yellow River had forged ahead of the Yangtze villages and had achieved an advanced position over their brethren in the south which has ever since been maintained. (886.4) 79:7.3 It was not that there were so many of the Andites, nor that their culture was so superior, but amalgamation with them produced a more versatile stock. The northern Chinese received just enough of the Andite strain to mildly stimulate their innately able minds but not enough to fire them with the restless, exploratory curiosity so characteristic of the northern white races. This more limited infusion of Andite inheritance was less disturbing to the innate stability of the Sangik type. (886.5) 79:7.4 The later waves of Andites brought with them certain of the cultural advances of Mesopotamia; this is especially true of the last waves of migration from the west. They greatly improved the economic and educational practices of the northern Chinese; and while their influence upon the religious culture of the yellow race was short-lived, their later descendants contributed much to a subsequent spiritual awakening. But the Andite traditions of the beauty of Eden and Dalamatia did influence Chinese traditions; early Chinese legends place “the land of the gods” in the west. (886.6) 79:7.5 The Chinese people did not begin to build cities and engage in manufacture until after 10,000 B.C., subsequent to the climatic changes in Turkestan and the arrival of the later Andite immigrants. The infusion of this new blood did not add so much to the civilization of the yellow man as it stimulated the further and rapid development of the latent tendencies of the superior Chinese stocks. From Honan to Shensi the potentials of an advanced civilization were coming to fruit. Metalworking and all the arts of manufacture date from these days. (886.7) 79:7.6 The similarities between certain of the early Chinese and Mesopotamian methods of time reckoning, astronomy, and governmental administration were due to the commercial relationships between these two remotely situated centers. Chinese merchants traveled the overland routes through Turkestan to Mesopotamia even in the days of the Sumerians. Nor was this exchange one-sided — the valley of the Euphrates benefited considerably thereby, as did the peoples of the Gangetic plain. But the climatic changes and the nomadic invasions of the third millennium before Christ greatly reduced the volume of trade passing over the caravan trails of central Asia. 8. Later Chinese Civilization (887.1) 79:8.1 While the red man suffered from too much warfare, it is not altogether amiss to say that the development of statehood among the Chinese was delayed by the thoroughness of their conquest of Asia. They had a great potential of racial solidarity, but it failed properly to develop because the continuous driving stimulus of the ever-present danger of external aggression was lacking. (887.2) 79:8.2 With the completion of the conquest of eastern Asia the ancient military state gradually disintegrated — past wars were forgotten. Of the epic struggle with the red race there persisted only the hazy tradition of an ancient contest with the archer peoples. The Chinese early turned to agricultural pursuits, which contributed further to their pacific tendencies, while a population well below the land-man ratio for agriculture still further contributed to the growing peacefulness of the country. (887.3) 79:8.3 Consciousness of past achievements (somewhat diminished in the present), the conservatism of an overwhelmingly agricultural people, and a well-developed family life equaled the birth of ancestor veneration, culminating in the custom of so honoring the men of the past as to border on worship. A very similar attitude prevailed among the white races in Europe for some five hundred years following the disruption of Greco-Roman civilization.* (887.4) 79:8.4 The belief in, and worship of, the “One Truth” as taught by Singlangton never entirely died out; but as time passed, the search for new and higher truth became overshadowed by a growing tendency to venerate that which was already established. Slowly the genius of the yellow race became diverted from the pursuit of the unknown to the preservation of the known. And this is the reason for the stagnation of what had been the world’s most rapidly progressing civilization. (887.5) 79:8.5 Between 4000 and 500 B.C. the political reunification of the yellow race was consummated, but the cultural union of the Yangtze and Yellow river centers had already been effected. This political reunification of the later tribal groups was not without conflict, but the societal opinion of war remained low; ancestor worship, increasing dialects, and no call for military action for thousands upon thousands of years had rendered this people ultrapeaceful. (887.6) 79:8.6 Despite failure to fulfill the promise of an early development of advanced statehood, the yellow race did progressively move forward in the realization of the arts of civilization, especially in the realms of agriculture and horticulture. The hydraulic problems faced by the agriculturists in Shensi and Honan demanded group co-operation for solution. Such irrigation and soil-conservation difficulties contributed in no small measure to the development of interdependence with the consequent promotion of peace among farming groups. (887.7) 79:8.7 Soon developments in writing, together with the establishment of schools, contributed to the dissemination of knowledge on a previously unequaled scale. But the cumbersome nature of the ideographic writing system placed a numerical limit upon the learned classes despite the early appearance of printing. And above all else, the process of social standardization and religio-philosophic dogmatization continued apace. The religious development of ancestor veneration became further complicated by a flood of superstitions involving nature worship, but lingering vestiges of a real concept of God remained preserved in the imperial worship of Shang-ti. (888.1) 79:8.8 The great weakness of ancestor veneration is that it promotes a backward-looking philosophy. However wise it may be to glean wisdom from the past, it is folly to regard the past as the exclusive source of truth. Truth is relative and expanding; it lives always in the present, achieving new expression in each generation of men — even in each human life. (888.2) 79:8.9 The great strength in a veneration of ancestry is the value that such an attitude places upon the family. The amazing stability and persistence of Chinese culture is a consequence of the paramount position accorded the family, for civilization is directly dependent on the effective functioning of the family; and in China the family attained a social importance, even a religious significance, approached by few other peoples. (888.3) 79:8.10 The filial devotion and family loyalty exacted by the growing cult of ancestor worship insured the building up of superior family relationships and of enduring family groups, all of which facilitated the following factors in the preservation of civilization: (888.4) 79:8.11 1. Conservation of property and wealth. (888.5) 79:8.12 2. Pooling of the experience of more than one generation. (888.6) 79:8.13 3. Efficient education of children in the arts and sciences of the past. (888.7) 79:8.14 4. Development of a strong sense of duty, the enhancement of morality, and the augmentation of ethical sensitivity. (888.8) 79:8.15 The formative period of Chinese civilization, opening with the coming of the Andites, continues on down to the great ethical, moral, and semireligious awakening of the sixth century before Christ. And Chinese tradition preserves the hazy record of the evolutionary past; the transition from mother- to father-family, the establishment of agriculture, the development of architecture, the initiation of industry — all these are successively narrated. And this story presents, with greater accuracy than any other similar account, the picture of the magnificent ascent of a superior people from the levels of barbarism. During this time they passed from a primitive agricultural society to a higher social organization embracing cities, manufacture, metalworking, commercial exchange, government, writing, mathematics, art, science, and printing. (888.9) 79:8.16 And so the ancient civilization of the yellow race has persisted down through the centuries. It is almost forty thousand years since the first important advances were made in Chinese culture, and though there have been many retrogressions, the civilization of the sons of Han comes the nearest of all to presenting an unbroken picture of continual progression right on down to the times of the twentieth century. The mechanical and religious developments of the white races have been of a high order, but they have never excelled the Chinese in family loyalty, group ethics, or personal morality. (888.10) 79:8.17 This ancient culture has contributed much to human happiness; millions of human beings have lived and died, blessed by its achievements. For centuries this great civilization has rested upon the laurels of the past, but it is even now reawakening to envision anew the transcendent goals of mortal existence, once again to take up the unremitting struggle for never-ending progress. (888.11) 79:8.18 [Presented by an Archangel of Nebadon.]

Guests: Stephen Lukki & Christian Krueger Our fascination with Cranberries has never waned throughout time…From Shamans to North American Indians, pioneers to scientists, this tiny red berry continues to spark our ... The post Stephen Lukki & Christian Krueger: The Magic of Cranberries…Next Generation appeared first on Danielle Lin Show.

Learn about the expansive documentary masterwork, The North American Indian, by photographer Edward S. Curtis through this discussion between Curatorial Assistant Ali Demorotski and Assistant Curator Dr. Manuela Well-Off-Man on Curtis’ historical photographic prints and texts which show his efforts to record the fading traditions and culture of more than 80 Native American tribes.

Aaron Marcus telling a story on North American Indians, more about his children, and even asking for more. What a man. Interview with Aaron Marcus :: File Download (12:15 min / 11.3 MB)

In this Foerster Lecture presented by UC Berkeley, distinguished anthropologist Gananath Obeyesekere investigates and compares rebirth beliefs in an array of cultures and religions, including North American Indian, Ancient Greek and Buddhism. Series: "UC Berkeley Graduate Lectures" [Humanities] [Show ID: 7420]

In this Foerster Lecture presented by UC Berkeley, distinguished anthropologist Gananath Obeyesekere investigates and compares rebirth beliefs in an array of cultures and religions, including North American Indian, Ancient Greek and Buddhism. Series: "UC Berkeley Graduate Lectures" [Humanities] [Show ID: 7420]