Podcasts about north american indigenous

Drums, rattles, and other percussion instruments are well-known sources of musical accompaniment connected to Native American music. Flutes were one of the first melodic instruments developed by North American Indigenous peoples. In addition, there are a variety of other traditional instruments, including fiddles and harps, that certain tribes perfected over generations. We'll hear about some of the ways Native Americans have been making music over the years, and some of the ways they're being incorporated in contemporary compositions. GUESTS Andrew Weaver (Yup'ik), program coordinator for the Alaska Native Heritage Center Bennett Wakayuta (Hualapai and Hopi), artist William Rodriguez (Taino), owner of Archaic Roots and Indigenous instruments specialist Shawn Yacavone, owner of Ukulele Friend and co-chair of the Hawaiian Music Archives at Hawaii State Archives

Drums, rattles, and other percussion instruments are well-known sources of musical accompaniment connected to Native American music. Flutes were one of the first melodic instruments developed by North American Indigenous peoples. In addition, there are a variety of other traditional instruments, including fiddles and harps, that certain tribes perfected over generations. We'll hear about some of the ways Native Americans have been making music over the years, and some of the ways they're being incorporated in contemporary compositions.

News items read by Laura Kennedy include: Roots of Indo-European languages revealed by ancient DNA (details) (details) Arabic manuscript contains lost works of the Greek “Great Geometer” Apollonius (details) Changes in North American Indigenous population outlined by radiocarbon-dated artifacts (details) Interdisciplinary team peers inside Mount Vesuvius-damaged scroll (details)

Reservation Dogs and Fallout's, Dallas Goldtooth joins Joshua to discuss North American Indigenous history and his love of sci-fi. How his decades working as an organizer and activist taught him that a powerful story is a necessity to instigate change in the world. Dallas talks how books are a therapeutic escape but also a way for him to comb stories for morsels of imagining a more vibrant way of living. He and Joshua examine how story can exist in a compelling but non-violent way in a more ideal world and Dallas lends an example through a myth of his people involving a snow giant and a trickster as allegory for the very real dangers of the winter cold. This is the first remote episode of the podcast, Joshua records from inside a study room at the library and Dallas from his son's room. Hosted on Acast. See acast.com/privacy for more information.

Jonathan continues our new series on Genesis. This week he is speaking on Genesis 6:1-22. His topic is "The Character of God" Summary The sermon delivered by Jonathan Dunning on February 11th, 2024, focused on Genesis chapter 6, exploring the character of God in the context of human sin and judgment. The sermon is divided into two parts: God's diagnosis of man's condition and God's solution through salvation. Dunning examines the passage, discussing the interpretation of the sons of God, the wickedness of man, and the impending judgment of the flood. He delves into the supernatural elements mentioned in the passage, including the Nephilim and the book of Enoch. Dunning emphasizes God's omniscience, grief over human sin, righteous judgment, and ultimate grace in providing salvation through Noah. The sermon concludes with a reflection on the covenant God establishes with Noah, offering hope and assurance of salvation for believers through Jesus Christ. Bible Passages Used: Genesis 6:1-22 Genesis 3-11 (Background) 1 Peter 3:19-20 2 Peter 2:4-6 Jude 1:6-7 Ephesians 5:11 Psalm (Not specified) Hebrews 11:7 Transcript it for for it. Bless this man we pray in Jesus name. Amen. Over to you. Now having just finished the speaking course where I was talking to people about a good start, a good middle and a good end, this could be very confusing. So you know it's a class of classically.do as I do, just do as I say please. This isn't an easy chapter as we're going through Genesis as you will find out if you've looked at it. It's a passage that's the first eight verses that I have never heard anyone preach on before and I've never preached on it before and as we read it you'll understand why. I don't know how many people have actually heard sermons on this. Greg said he had but I'm not quite sure if there's anyone else. But here we go. I think there's things we can learn from here. It's quite a sobering chapter. This is not going to be a happy, clappy chapter. This is going to make us think about the condition of the human heart, us as human beings, about the nature of God and his character and how he deals with that. And actually he has things to say to our society today. I'm going to split this chapter, chapter six into two parts. The first part really is God's diagnosis of man's condition if you like, which basically is that we terminally ill at that point. And the second part versus nine to twenty two is going to be God's solution and no as salvation. But let's read the first eight verses of chapter six of Genesis. When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive and they took them as wives any they chose. Then the Lord said, my spirit shall not abide in man forever, but he's flesh. His days shall be 120 years. The Nephilim were on the earth in those days and also afterward when the sons of God came into the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown. The Lord saw that the wickedness of man was great in the earth and that every intention of the thoughts of his heart was only evil continually. And the Lord regretted that he'd made man on the earth and it grieved him to his heart. So the Lord said, I will blot out man whom I've created from the face of the land, man and animals and creeping things and birds of the heavens from sorry that I've made them. But Noah found favor in the eyes of the Lord. Just a bit of background, Genesis chapter 3 to 11 from the moment Adam and Eve are disobedient through to the Tower of Babel is really a series of incidents showing the consequences of man choosing to go his own way. There were some high points like we heard last week about Enoch who walked with God and was taken out of this world. But essentially it's about man going from paradise, this place where he's with God, where he's walking with God, where he has relationship with God to kind of pandemonium like anarchy. Just everything is just getting bleaker and darker and worse and you can't imagine how bad things got. Evil had gathered pace and suddenly we come in chapter 6 to these verses where we read of the sons of God looking down and seeing these daughters of men and saying we really would like to have sex with them and basically we're going to take them as our wives. That's the word that's used. It's an interesting thought that anyway but we're not going to get into what that means. Now there are two possible theories to these verses. There is the reasonable rational view that many theologians have had which is basically a view that cuts out if you like the supernatural and we in the west are very good at actually downplaying the supernatural. And the argument is this that actually when Manfell, one of Adam and Eve's sons Seth, was a righteous line of humanity. It was faithful to God still that walked with God but Cain who of course murdered Abel, his brother, was actually a bad side of humanity and the daughters of men were Cain's descendants and the sons of God were Seth's descendants and of course throughout the Bible you get this view of intermarriage, God being really angry about intermarriage between his chosen people and foreigners and really this was just another incident where God is displeased because humanity has decided to do something outside of that kind of relationship, a faithfulness that God had chosen for them. There are real problems with this though. I mean I think it's just a classic human answer to a very difficult passage of scripture. The first problem perhaps is this has happened forever where there has been this kind of intermarriage and God hasn't chosen to destroy the world on the basis of that ever before. God wasn't so horrified with what had happened that basically he now was going to say that's enough. Time gentlemen please I'm going to wipe the slate clean. Secondly the offspring seem to be quite strange people they're almost like super humans it's like a Marvel comic you know we talk about these mighty men of renown they're almost like beyond humans almost you know having having kind of powers that would be on humanity you know these these mighty men of renown are they called here and some of them were giants. Now there seems to be this these giants called the Nephilim before as well as after. Please don't ask me where they came from. I think it's another sort of this kind of disfiguration of creation this kind of this kind of things going wrong in the world. But undoubtedly this was not the progeny or the offspring of a normal human relationship. So who are the sons of God? Well the sons of God is a phrase that's used in the Old Testament a lot for angelic beings. And this is why we have a problem with it. But it was certainly the understanding of the early Christian church in their teachings of Jewish scholars where there was a widespread belief in this supernatural world of demonic as well as you know the supernatural as good that this was indeed the union of angelic beings who had disobeyed God who had rebelled against God and humanity. And that does explain some of the horror and the appalling sense of what God felt about this. There's a book in the apocrypha I'll come to what that means in a minute called Enoch the book of Enoch. Now you might think well what are we doing talking about a book that's not in the Bible. Well this actually book is quoted and referenced several times in the New Testament including by Jesus himself on one occasion. So people took it very seriously and in Enoch chapter 6 there's almost a commentary on these verses in Genesis 6. The apocrypha is a group of sacred writings that didn't make the final cut into the Bible but they were very highly honored and respected and you can still read them today. You can get hold of the book of Enoch if you want to and this is what the book of Enoch says about what was happening at this point. This is Enoch chapter 6 if you want to look it up afterwards. When the children of men had multiplied they were born to them beautiful daughters and the angels the children of heaven saw them and lustied after them and each chose one for himself and began to defile themselves with them and they taught them charms and enchantments and the cutting of roots and made them acquainted with plants. If that doesn't sound like witchcraft and they became pregnant and they bought great giants and Enoch 6 goes on to say and there was much godlessness and they committed fornication and they were led astray and became corrupt in their ways. Now I'm not saying that is the word of god but that was the understanding that New Testament writers put to this because if you read 1 Peter 3 verses 19 to 20 and 2 Peter 2 verses 4 to 6 you see these ideas from that that chapter Enoch picked up and there is a clear link between angelic disobedience and the resulting flood. They link the two, 1 Peter and 2 Peter. In Jude another one of the books in the New Testament verses 6 and 7 Jude says these words I remind you of the angels who did not stay within the limits of authority but left their proper dwelling and like Sodom and Gomorrah they likewise that is the angels obviously indulged in sexual immorality and pursued a natural desire. The Greek for a natural desire there is different flesh, different flesh. Now this is quite horrifying stuff isn't it? It's not the usual thing you get on a Sunday morning and it poses an awful lot of questions to us doesn't it? About the gender of angels, about hand angels and humanity actually produce sort of children and there are some really serious things and you know for anyone who's ever had to deal with the issues of witchcraft you know that sexual immorality and witchcraft are kind of quite linked in so many ways. Let's be honest I'm not going there this morning but I would like to say this because it's quite interesting if we think about mythology, myths and legends around the world and this is prehistory. Mids and legends are full of stories of gods coming to earth and having sex with human beings and they're offspring being these super powered sort of people who did these great deeds. It's often said of myths and legends there's a grain of truth in them. The King Arthur legend for instance, and that's the round table and all that. There's a thought that Arthur would have been a famous chieftain of the Britons many many years ago but nobody's ever made that connection. So the truth was somewhere out there and perhaps even in history some of this stuff that you read may have had you know its roots in what was happening on the earth before the flood. The flood itself is another story. It's interesting to know and I've not read all of them in the myths and legends of China, South America. I believe North American Indigenous peoples too as well as the Middle East there are lots and lots of stories of a universal flood. And again they're linked back into this story of prehistory that we're going to read and believe happens. So it's interesting you know that as humanity spread across the world again that some of these stories might have been passed down who knows. I'll leave that with you that's not necessarily truth it's just a thought for the day. What is true today as we think about it is that people are still fascinated with the supernatural. Just have to look at some of the programs on the TV, some of the films. It's something that people find interesting and attractive but I want to say this to you having dealt with this kind of stuff for years and on this estate having to deal with some very serious stuff over the years and calling myself at times the ghost buster you know because that was language they understood. There are serious warnings in scripture to have nothing to do with the occult, to have nothing to do with this, to keep away it's real, it's dangerous and it's damaging. But I want to declare today that the power of Jesus is far more greater than anything that this that happens here. Time and time and those of us who say let's do a bit of petty costumes. Say amen. Yeah God doesn't want us. He wants us to walk with him. He doesn't want us to sleep with the enemy. Ephesians 5 verse 11 says have nothing to do with the fruitless deeds of darkness and if you have been messing around with this stuff can I just say what Jesus said to a lot of people when they came to him stop it. Stop it. What I would suggest is part of the horror that you see in God in Genesis chapter 6 is that these boundaries have been really broken down in such a way that this has become you know it's beyond just what would normally happen in terms of sin. So what do we discover about God's character in these verses? First chapter 6 verse 5 we read that God sees everything and he doesn't turn a blind eye. He's not just seeing what's happening out there but we read that he even sees inside the hearts and minds of the people. So what God saw in Genesis 1 was good and very good and what he's seeing now appoles him and horrifies him. I wonder what God sees in our world today. He knows our thoughts the Psalmist says. He knows everything about us. We can't hide from him even if we make our bed in the depths David said I can't get away from you God. I cannot run from God. None of us in here can run from God. He sees and he knows what he saw was a complete and utter mess and this contrast between the beauty of man that he he created who has now been disfigured by sin and changed into other sort of it's a look different and the difference, as I say a people that have gone from walking with God to walking away from God and sleeping with the enemy. Verse 5 says that God saw great wickedness in times of how man was acting and in verse 11 and 12 which we've not come up today he talked about a world that was filled with corruption and violence. When something's filled there's no room for anything else. There was no room for God and sin has spread like a pandemic. It was everywhere and no one seemed to be immune and in verse 5 you read these three words. Every only continually man was fixated on this corruption. It was everywhere and it was continually the Hebrew means every day. Every intention, every thought, every heart's desire was only and continually evil. Wow this is how far man had sunk when we get to Genesis chapter 6. What in three little four little chapters? I mean there are hundreds of years but it's just a scary thought isn't it really? Man was rotten inside and out into the core. No fear of God, no respect for God, no interesting God. God sees and saw everything and he sees and sees everything he does too. Secondly God feels pain. Have you ever thought about that? There's real heartache and pain and sorrow. We read that God was grieved to his heart. That's a deep heartache. That's a terrible sorrow. Have you ever, well I presume we all have to some degree felt rejection in relationships, loss of friendships of family of individuals of loved ones, love that's walked away from us, people that have hurt us who we trusted and the pain we feel in that rejection. Is nothing like what God feels. He is grieved to his heart by disobedience. God hurts. I could hurt God. Wow. Hey. That's a very human picture of God you might say but let's put it the right way around. We read in Genesis 1 of course verse 26 that God made man in our image in God's image and perhaps some of that is actually part of God's nature in us to feel lost, to feel pain, to feel those kind of things that he feels. God is hurting. God is sorry. God has regrets. The third point about God's character is God judges. Now God can judge because he's righteous and because he sees everything and knows everything including the thoughts and desires of our human heart, he has all the evidence in front of him. He knows the truth. He's not waiting for somebody to put the hand on the Bible and say, you know, I promise I'm going to tell the truth the whole truth and nothing but the truth and then doesn't. He knows. So he is the righteous judge who can judge unlike us who gets so judgmental and we don't have all the facts. We don't know everything about everything. We don't know what's going on in people's lives. We make judgment on a very superficial level and God says don't do that. Says don't judge people like that but God because he's righteous and because he's holy can judge. He has the right to be the judge. He's the sovereign God who can and does judge and there is a point where he has said this is a cutoff point. A time when I will blow the whistle on this game and say it's finished, game over. We need to start again. He says in verse three, my spirit will not always strive or contend or abide depends what version you've got with man forever. There's going to be judgment. Now it's not something we talk about as a church a lot but actually it is part of our belief, a fundamental part of our belief as Christians that one day God is going to judge us. Cheer up. He's going to judge the world. And I think that that's something that we need to consider. Where do we stand with God? Where are we in our relationship with God? So God starts to put a judgment on man. Firstly, he says I'm going to put a time limit on mankind of 120 years. Now we've heard about how long people lived last week when in Genesis chapter 5. There are two ways of looking at these and they both could be right. One is that the time limit is the 120 years to the flood because in one Peter 3 verse 20 Peter speaks of God's great patience or long suffering in waiting for Noah to build this ark before judgment would come. It's not that God makes a knee-jet reaction to our sins. It's not like us when we lose our rag and we say right that's it. I'm going to sort this out. God is much more restrained than humanity is. That's part of his kindness and his nature. But essentially that 120 years could be that but it could also be a time limit on man's life. Could be both. Despite everything we have to accept as human beings that it is God's right to judge the earth. It used to be quite popular though not very particularly helpful all the time for people to be marching could have been down the moor with signs that said flee the judgment to come. And even Christians at times we got a bit too curling about it you know thinking that's a bit embarrassing. But there's a truth in it. There's a truth in it really that we have to accept. There's a heaven to gain and a hell to shun. The creed that was read out in many Anglican churches well in every Anglican church says he will come again to judge both the living and the dead. Judgment when God judges is final. There's no appeal call. But having said that judgment isn't the final word because this first passage ends with hope in the midst of all this hopelessness this mess that humanity's got itself into. You have these brilliant verse in verse 8 says something about God's character the God who sees the God who feels the God who judges is also the God of grace. Thank God for grace. You know we sit here today because of God's grace and mercy towards us because of what Jesus did on the cross we do not fear judgments praise you Jesus. Noah we read in verse 8 found favor of grace in the eyes of God. God saw something in Noah and that's just a wonderful thought isn't it? So we now come on to part two and I'm not reading out all the verses from verse 9 to verse 22 we've seen how bad things got. God hasn't changed his mind about judgments but he is providing also salvation for Noah and his family. Verse 9 of Genesis chapter 6 says these words Noah was a righteous man blameless in his generation. Noah walked with God that phrase again that we had that Rick was talking to us about last week and we read at the end of the chapter that Noah did all that God commanded him. Noah may have been the last man standing and it's pretty clear that God's grace came first in this. God saw Noah and Noah found favoring God's eyes but Noah himself was an outstanding man he stood out. He was an example to us of a life well lived an example if you like of what God was expecting and hoping for and longing for in humanity the kind of human being that God wants to have a relationship with we read that he was righteous blameless in his generation and that he walked with God. We also read in two Peter two verse five that he was a preacher of righteousness. He wasn't just a righteous man in a society as corrupt as it was where he was spending all his waking hours probably building a boat. He also preached righteousness. He spoke out against the corruption and the mess of the society that he was in. We read in Hebrews 11 verse 7 this is the chapter about heroes of faith that Noah is in there Noah was a man of faith. Can you imagine the faith it takes to spend decades of your life? I mean we're talking about decades of your life up to 120 years one could argue you know it's taking a long time to build a boat all the hard labor all the actual physical cost as well as the expense of it. This is a huge undertaking on dry land with no apparent sign of a judgment to come. I guess a lot of you may have been to Barcelona and seen Sagrada La Familia at the Holy Family Church which is a gaudy gaudy church which is still being built even with modern architecture and all the things that people know over a hundred years well over a hundred years they're still building that cathedral. How are all these people if his family were involved in it how are they going to build this massive massive boat? We don't know that he was a carpenter we certainly don't think he was a ship builder he wasn't a civil engineer but God gave him instructions and this man of faith lived his life without putting in a planning application can you imagine what his neighbors thought as this thing went and appeared in the back garden you know this is huge. He's building this huge arc which is a bit like a big chest actually it's not your classic boat it's a massive big box I mean I don't know how many years do you think that would take you a minute? You did all those 500 plus years ago wouldn't you? Together to that. He had no idea whether even the vessel that shape or size was float he had to believe God. He was a righteous man a proclaimer of righteousness a man of faith and finally and most importantly he was obedient he did everything that God asked him to do despite the time the cost the effort years and years of building this without knowing what the outcome was going to be he must have been tempted to think there's only eight of us shall we make it a bit smaller cut down on the cost at the time you know we don't really need three we don't need three levels in all these rooms you know we just make it a bit smaller we can squeeze it in surely but in order to escape judgment no one had to take God's word seriously and build his life on the plan and purpose of God so we get these specific instructions to build this arc and then we come to the final part of God's character the God who sees everything the God of feels pain the God who will judge and has judged the God of grace is also the God of covenant verse 18 of chapter six God says to Noah I will establish my covenant with you that means I will take action to make this happen it's the first mention ever of this word covenant in the Bible what is covenant well it's like a legal agreement between two parties you know that you sign up with a lawyer or so listen but it's very different from that in another way I feel like I'm doing a Chris Chris Simpson well it's one or the other no it's both really it's it's it's it's this legal covenant but in God's understanding it's much more covenant when you see that word is an agreement that God chooses to make with an individual or a people on his terms there's no negotiation and it's always involved with his action to make it possible and usually with a promise involved too a covenant explains something of God's plan and purpose and contains God's promise so here God promises Noah and it's a promise in the covenant that we have just celebrated today in communion a covenant is something that God will not break he honors his word he honors his side of this agreement he's not dodgy with this we can trust his word we have celebrated a covenant today this is my body this is my blood this is the new cut the blood of the new covenant a new agreement I am making between humanity and God a means of forgiveness a way of grace a way to avoid the destruction and judgment despite all that God has seen in us we have found favor in his sight just as Noah did and just as God promised Noah and his family salvation and rescue from judgment so we in Jesus Christ have that promise of salvation so as I come to an end of chapter six you know we are reminded to start with of the horror that humans can get up to if we left our own devices and continue to walk away from God but it also reveals some wonderful things about God's character the God who sees everything has heartache because of it because he loves because he cares but he's not going to be made a fool of by humanity he will judge but he will provide a way of escape and has done in Jesus grace and he has made a firm promise sealed in his blood in this new covenant that we can have peace with God through our Lord Jesus Christ so although this starts very dark let's go away with that sense of hope of what God has done for us and will do in our lives God bless you. Amen.

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Accounts of decolonization routinely neglect Indigenous societies in North America and Australasia, yet Native communities have made unique contributions to anticolonial thought and activism. David Myer Temin's book Remapping Sovereignty: Decolonization and Self-Determination in North American Indigenous Political Thought (U Chicago Press, 2023) examines how twentieth-century Indigenous activists in North America debated questions of decolonization and self-determination, developing distinctive conceptual approaches that both resonate with and reformulate key strands in other civil rights and global decolonization movements. In contrast to decolonization projects that envisioned liberation through national independence, Indigenous theorists emphasized the self-determination of peoples against sovereign states and articulated a visionary politics of decolonization as care for the earth. Temin traces the interplay between anticolonial thought and practice across key indigenous thinkers. He shows how these insights broaden the political and intellectual horizons open to us today with respect to climate justice. Lachlan McNamee is a Lecturer of Politics at Monash University. His area of expertise is the comparative politics of settler colonialism, empire, and political violence with a regional focus on the Asia-Pacific. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mitsoh ("Eat" in Cree Nehiyaw) was founded by Ian Gladue of Wabasca's Bigstone Cree Nation in Alberta. We talk to Ian and his partner Brandon about restoring, preserving and sharing North American Indigenous culture while bringing great products to market. Find Brandon here: https://www.linkedin.com/in/brandon-markiw-071b0946/Find Mitsoh here: https://www.mitsoh.com/Be sure to sign up for CHFA Now here:  https://www.chfanow.ca/toronto/ Thank you to CHFA for sponsoring our September Podcasts. Be sure to sign up for our newsletter here: www.thiscommercelife.com

On today’s Morning Magazine, we'll hear about the All My Relations Celebration bringing some of the biggest names in contemporary North American Indigenous music to Denver's Levitt Pavilion. Then we'll get the details on how the Rocky Mountain Peace and Justice […]

Guest Info/Bio:This week's guest is Dr. Chris Hoklotubbe! Chris serves as both an assistant professor of Classics at Cornell College in Mount Vernon, Iowa, in his capacity of teaching courses on Christianity and world religions , and as director of graduate studies for NAIITS: An Indigenous learning community. Dr. Hoklotubbe (Choctaw) teaches courses on the intersection of race, gender, and sexuality in the Christian Tradition, the New Testament, Roman Religion, Native American Spiritualities, World Religions, and Religion and American Politics. He also co-leads interdisciplinary off-campus courses that explore the theme of pilgrimage along "El Camino de Santiago" in Northern Spain (Summer 2021, with Spanish), the topics of ancient philosophy, religion, politics, and archaeology in Greece and Turkey (Spring 2021, with Classics), and the history, art, and culture of North American Indigenous tribes (coming 2022-23, with Art History). His book, “Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017), brings together his research interests in early Christianity, Greco-Roman archaeology, ancient philosophy, and critical theory. Hoklotubbe has also written on Native American interpretations of the Bible and the concept of "Docetism" in Early Christian studies. He continues to research and write on the Pastoral Epistles and Native American interpretations of the Bible. He's currently co-writing a book on Indigenous Interpretations of the Bible with Cree First Nations New Testament scholar, Daniel Zacharias, which will be published with InterVarsity Press. Guest (select) publications: Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017)Guest Website/Social Media: Twitter: @DocHoklo NAIITS: A Learning Community: www.naiits.com Eloheh an Indigenous centyer for Earth Justice: www.eloheh.org Good Medicine Way: https://gmwgathering.org Special Theme Music by: Forrest ClayInstagram: @forrestclaymusic Twitter: @clay_kYouTube: www.youtube.com/claykmusic  Songs featured on this episode were from the Recover EPYou can find Clay's music on iTunes, Apple Music, Spotify, YouTube, or anywhere good music is found!This episode is sponsored by Hello Fresh - America's #1 meal kit! My daughter and I swear by it and have our favorite recipes that we make together every week! Go to www.hellofresh.com/deconstruct16 for 16 FREE meals PLUS free shipping! This episode of the Deconstructionists Podcast was edited, mixed, and produced by John Williamson Stay on top of all of the latest at www.thedeconstructionists.com Go there to check out our blog, snag a t-shirt, or follow us on social mediaJoin our Patreon family here: www.patreon.com/deconstructionists Website by Ryan BattlesAll photos by Jared HevronLogos designed by Joseph Ernst & Stephen PfluigT-shirt designs by Joseph Ernst, Chad Flannigan, Colin Rigsby, and Jason Turner. Starting your own podcast? Try Riverside! https://riverside.fm/?utm_campaign=campaign_1&utm_medium=affiliate&utm_source=rewardful&via=john-williamsonOur Sponsors:* Check out Factor 75 and use my code deconstruct50 for a great deal: https://www.factor75.com/Support this podcast at — https://redcircle.com/the-deconstructionists/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Information Morning was live on the Kjipuktuk Common where cultural events are happening this week for the North American Indigenous games. 5,000 athletes from more than 750 Indigenous nations are gathering in Halifax to compete in the games from July 15 to 23. We hear some of their voices, and some live music too, ahead of the action! Hour 2

Information Morning was live on the Kjipuktuk Common where cultural events are happening this week for the North American Indigenous games. 5,000 athletes from more than 750 Indigenous nations are gathering in Halifax to compete in the games from July 15 to 23. We hear some of their voices, and some live music too, ahead of the action! Hour 3

Information Morning was live on the Kjipuktuk Common where cultural events are happening this week for the North American Indigenous games. 5,000 athletes from more than 750 Indigenous nations are gathering in Halifax to compete in the games from July 15 to 23. We hear some of their voices, and some live music too, ahead of the action! Hour 1

Guest Info/Bio:This week's guest is Dr. Chris Hoklotubbe! Chris serves as both an assistant professor of Classics at Cornell College in Mount Vernon, Iowa, in his capacity of teaching courses on Christianity and world religions , and as director of graduate studies for NAIITS: An Indigenous learning community. Dr. Hoklotubbe (Choctaw) teaches courses on the intersection of race, gender, and sexuality in the Christian Tradition, the New Testament, Roman Religion, Native American Spiritualities, World Religions, and Religion and American Politics. He also co-leads interdisciplinary off-campus courses that explore the theme of pilgrimage along "El Camino de Santiago" in Northern Spain (Summer 2021, with Spanish), the topics of ancient philosophy, religion, politics, and archaeology in Greece and Turkey (Spring 2021, with Classics), and the history, art, and culture of North American Indigenous tribes (coming 2022-23, with Art History). His book, “Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017), brings together his research interests in early Christianity, Greco-Roman archaeology, ancient philosophy, and critical theory. Hoklotubbe has also written on Native American interpretations of the Bible and the concept of "Docetism" in Early Christian studies. He continues to research and write on the Pastoral Epistles and Native American interpretations of the Bible. He's currently co-writing a book on Indigenous Interpretations of the Bible with Cree First Nations New Testament scholar, Daniel Zacharias, which will be published with InterVarsity Press. Guest (select) publications: Civilized Piety: The Rhetoric of Pietas in the Pastoral Epistles and the Roman Empire” (Baylor University Press, 2017)Guest Website/Social Media: Twitter: @DocHoklo NAIITS: A Learning Community: www.naiits.com Eloheh an Indigenous centyer for Earth Justice: www.eloheh.org Special Theme Music by: Forrest ClayInstagram: @forrestclaymusic Twitter: @clay_kYouTube: www.youtube.com/claykmusic Songs featured on this episode were from the Recover EPYou can find Clay's music on iTunes, Apple Music, Spotify, YouTube, or anywhere good music is found!This episode is sponsored by Hello Fresh - America's #1 meal kit! My daughter and I swear by it and have our favorite recipes that we make together every week! Go to www.hellofresh.com/deconstruct16 for 16 FREE meals PLUS free shipping! This episode of the Deconstructionists Podcast was edited, mixed, and produced by John Williamson Stay on top of all of the latest at www.thedeconstructionists.com Go there to check out our blog, snag a t-shirt, or follow us on social mediaJoin our Patreon family here: www.patreon.com/deconstructionists Website by Ryan BattlesAll photos by Jared HevronLogos designed by Joseph Ernst & Stephen PfluigT-shirt designs by Joseph Ernst, Chad Flannigan, Colin Rigsby, and Jason Turner. Starting your own podcast? Try Riverside! https://riverside.fm/?utm_campaign=campaign_1&utm_medium=affiliate&utm_source=rewardful&via=john-williamsonOur Sponsors:* Check out Factor 75 and use my code deconstruct50 for a great deal: https://www.factor75.com/Support this podcast at — https://redcircle.com/the-deconstructionists/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Dr. Oord discusses the Politics of Omnipotence and nefarious ways political and religious leaders can invoke the name of an almighty God to support their political agendas.  Dr. Oord cites the examples of The Doctrine of Discovery used by Pope Nicolas V justify the subjugation of the North American Indigenous population and more recently evangelical Christians claims that an omnipotent God appointed Donald Trump to be President of the United States.For more discussion on this topic, check out Dr. Oord's book The Death of Omnipotence and Birth of Amipotence now available for purchase.https://www.amazon.com/Death-Omnipotence-Birth-Amipotence/dp/1948609916

In the 2nd part of our Holi episode, we talk about the colours, issues, the images and the misconceptions with our guest Neha who is the founder of Shaktitva.org.General InformationSubscribers are requested to look for The Hindu Parenting notification emails for new podcasts/posts in their email promotions/spam tab and personally move these into the main inbox. Thereafter all posts will be delivered to their main inbox. Thank you!For questions that you'd like us to address, please use the form below:Hindu Parenting QuestionsFor comments and suggestions, please use the comments tab or write to us at contact@hinduparenting.orgPlease note that questions will not be answered on email.Do subscribe to our substack and follow us on our social media handlesTwitter: hinduparentingInstagram: hinduparentingTelegram: t.me/hinduparentingFacebook: facebook.com/groups/hinduparentingTranscriptRekha: Namaste! Welcome to the Hindu Parenting Podcast, Part 2 of the Holi Episode. Please join us as we continue the fascinating discussion about the Festival of Holi with some more stories from Neha ji, founder of Shaktitva and a Devi Upasaka.Neha: So, just to complete the story, eventually when all of these attempts to, you know, to kill Prahlad fail, and Hiranyakashipu decides to take the matters into his own hands and he finds this unarmed child. In a fit of rage, he tries to strike a sword with. So, he, you know, the child ducks and the sword hits a pillar. And from that pillar, Narsimha Avatar appears. And now Narsimha Avatar is the half-man, half-animal. So, it's not either, the boon was either animal or man. But this avatar is half-man, half-animal. And this is the most, you know, interesting element of the story.So, this Narsimha Avatar, Sri Vishnu takes him to the, at the, what we call dehleez , like the corner of the house. Yeah, the threshold of the house, exactly. He stands on the threshold of the house, takes this demon, puts him on his thigh, so that he's not on the ground or on the sky. He's on Sri Vishnu's thigh. And then he claws his heart out with his claws. So, it's not a known weapon. Yeah. And he does this at exactly a dusk when it is neither morning, day or night. Shalini: Sandhyakaal!Neha: Yeah, sandhyakaal, like the mixing when it's neither day nor night. So, he finds that exact combination that will defeat that very ingenious boon. And that's how, you know, Hiranyakashipu is defeated. Finally, Prahlad gets to witness his Ishta in the raw form, and he is blessed. And then Prahlad takes over the throne and continues the lineage of Sage Kashyap going forward. So, that Holika moment. Shalini: You said the story so beautifully.Neha: Awww! Thank you!Rekha: Nehaji, I love the part where the puzzle gets solved. I can see how kids can get absolutely fascinated by this, you know, if parents can just tell their kids, you give this puzzle; even if your kid doesn't know the story but tries to solve this puzzle.“Neither during the day nor night”. I mean, it's just too beautiful.Neha: It's ingenious. Yeah, absolutely. And see, the moral of the story is right, like you can, first of all, like I always wonder these people, they put hundreds of years of sadhana or many lifetimes of sadhana to get a boon from their Ishta, right? Like imagine, you're sitting in extreme penance, like Ravana's penance and then Hiranyakashipu's penance is not ordinary. This is like almost hundreds of years of extreme penance, even thousands of years by some accounts. They sit and you ask for such a stupid thing. I mean, your Ishta is standing in front of you deviate and you ask that you should not be killed. Why is that? I think that shows the nature of who we call demon is not by birth or lineage, you know, these are Kashyap rishi's sons, like these are the most exalted lineage you can find in all of Bharat Varsha. And that is evident because they have the capability to do this penance for eons. This is not ordinary feat in itself and the lineage is definitely blessed. So it's not by birth or by previous or whatever is the other ways of people understanding it. It's not about descent, it's not about race, it's not about caste, it's not about all of these things. It's about what you do with your abilities, right? What are your desires? Shalini:Yeah, absolutely. That is true.Neha: Yeah, as a Devi upasaka, when Ma comes to me and I ask something so stupid, I think like, you know, I should be banned from sadhana… do that if somebody does things like this. But you know, devatas are when they're happy, they're happy, they will give you what they want as long as it's within - as long as it doesn't defy the laws of nature. And so you can find several stories where Brahma is giving boons or Ma is giving boons or you know, Shiva is giving boons and these, depending on who is getting the boons, people do different things.Rekha: I'd like to bring up one point here. You live in the US. And I know that about three years ago, just pre-COVID, there was this thing in US universities about Holi against Hindutva, where Holika was painted as a Dalit woman. And you know, many people tried to spread this rumor in colleges that there's something very bad going on when Holika is burnt because she is an oppressed woman and she's a Dalit. And so I know that a lot of Indian children got swayed by this. I'd like you to weigh in on this because..Neha: yeah, absolutely. So actually, with the exact incident you're talking about, led me to write a two-part article on Holi on Shaktitva blog. The part where I explain what Holi is and the many colors of Holi is one article. And then there is a second article called “Let the Subaltern Speak”, in which I kind of explore exactly this point. So first of all, like logically speaking, you know, a lot of these claims are absurd to the point of ignorance. Like they, they rely on the fact that a lot of people don't know about these stories and the legends or all the meanings behind what we do as a culture. And that's part of colonialism, you know, just detaching us from our roots is definitely part of the colonial projects.So that now that, you know, the urban audience has already detached very few know the story of Holika or why we do this, you can twist the argument in your favor.So there are two main articles that led to this Equality Labs protest that were challenged by it. So basically this Equality Labs organization cited two main articles in their write up for Holi against Hindutva. One of them was from Pradnya Waghule, which said ‘Reading caste in Holi- the burning of Holika, a Bahujan woman'. And the second one is the Equality Labs, its own article, ‘why do we say no to Holi' In both of them, you know, I am not going to critique the whole blog, because it's ridiculous. But you can see a very clear indication that this is nothing but Hinduphobia. So Waghule herself says that she's only only ever lived in cities all her life. Right. So the what I'm trying the reason I'm trying to highlight that is because she has no in-first person knowledge of these traditions. Right. Whereas, you know, most of our families are just two generations ago, we were living in villages. So that's number one. Now this reading of Bahujan woman of Holika - Holika's existence comes from this story that I told you about. She is Hiranyakashipu's sister. Hiranya Kashyapu and Hiranyaksha are very clearly Kashyap Rishi's sons. So Kashyap Rishi is like, you know, one of the Saptarishis. So obviously he's the ultra ultra Brahmin, not even ordinary normal Shukla chukla or, you know, Pandya Brahmin is the ultra Brahmin, like he has an entire Gotra named after him.And he these are the first one, not first one, but he is like, yeah, these two are sons from Kashyap Rishi. So by caste, essentially, because it's a paternalistic tradition, it happens, they have become Brahmin. And so Holika is a sister. So that means she's a Brahmin woman, you know, by legend, which is where she's mentioned. Now, what the reality is, these people when they're mentioning these instances of Holika being worshipped in tribal areas, they are confusing Holika and Holi Mata. Now, Holi Mata is indeed worshipped in many parts of the country in many, many tribal traditions, including my hometown. Now, Holi Mata has nothing to do with Holika.What happens is many of us, many of our tribes are traditionally like the Kula Devi is a Devi, right? The Kula devatha is a Devi. And so usually anything auspicious, Devi has to be worshipped. So when you do that, and usually what the tradition goes that in specific instances, for example, if you're doing the Gauri Pooja, a specific form of Ma is being worshipped, that's why it's called Gauri Pooja. So in the same way, during Holi Mata, a specific form of Ma is being worshipped and a specific type of worship is being done, that ritual only happens around Holi. And that includes your offering, the same colors are offered, new clothes are offered, when the dahan is done, that bonfire is done, a part of that bonfire, ashes are brought to the Mata and so on. So like in the Prasad, this Naivedyam is first created. So that's why we make gujiya after the dahan, and then gujiya is first offered to the god. So if we were in the villages, we would offer it to the Kula Devi. And then eventually it will be distributed. So for that particular purpose, a Murti or a makeshift clay idol is created. And all of the village will gather around and offer the blessings over there, like they'll put the offerings in that on the clay idol.So that is that clay idol is called Holi Mata. So now confusing Holimata with Holika is silly because the same people also do the bonfire. So why would they do the bonfire if they were worshipping Holika later? Then why would you celebrate her death? Just two minutes before! They are not related. Now in other parts of India, you can actually see that Holimata, that makeshift idol, is also taken on a Yatra like Ganesh Chaturthi. So they also, the Visarjan happens and so on, like the same process, which is typical for us, like whenever we have a makeshift idol like in Ganesh Chaturthi or in Durga Puja, once the process is completed, it is done - Visarjan into some form of water body. So that also happens. So those processions will chant Holi Mata Ki Jai or something like that. And that's what these urbanites who actually want to speak for the subaltern without getting to know them, without getting to live their lives or understanding their tradition and faith systems, this is how they confuse people. So in this imagination, because she is the goddess of the tribal people, she becomes a tribal deity because they've already confused it and they're not familiar with these ideas of how Holi Mata is constructed, like on a makeshift thing and all of those nuances are not known. And so they will do this confusion and then they will suddenly Holika, the daughter of Kashyap rishi becomes the Dalit woman all of a sudden. And now nobody from the Bahujan parts of India is coming to read this English language article meant to be circulated in USA to correct it, right? Nobody's going to do that. And so and the rest of you are saying we hardly know anything about why things are happening. So we are not also correcting it. So that's how you get to circulate these, you know, false narratives. And it was actually very offensive, because targeting Holi like that. And here is the thing, you know, if you are, let's say, even if I were to imagine this concept of Brahminical Hinduism versus non-Brahminical, Brahminical tribal Hinduism, Holi is the least Brahminical of all, you know, celebrations of Hindus. Like, you know, if you see the typical hallmarks of what is what, how these people define Brahminism is - at least a Brahmin needs to be present, no? Usually all some festivals you require a priest to come and do some puja, but Holi requires the presence of no priest. Right. As I mentioned, in fact, it's a challenging of social norms and mores.Then the tradition inquires, like it requires no particular, like you usually offer it to your own gods, your own deities and a Kula Devi. But it does not require any elaborate temple visit or anything like that. Right. So how, why would, you know, if this were to be confused, check, if we were to put it in these two arbitrary criteria of Brahminical versus non-Brahminical, this is very fundamentally indigenous tribal and adivasi in origins. Right. So, so the entire basis of attacking an indigenous authentic tribal festival, which is like, in fact, one of the biggest festival for many tribes in India as a, you know, fascist thing and trying to disparage it this way and especially targeting American universities is insidious to say the least.Now, are we saying that Vedic traditions are not uninhibited? They are not, you know, connected to Mata or they are not connected to Kula Devi? No, it's a beautiful spectrum. Right.How, what happens now in a traditional, let's say, let's find a simple example in a traditional homa. Right. If you're doing Rudrabhishekam in your home and you are the Yajman and pundits have come and they're conducting it for you. What happens? Right. The starting is you'll do the cleaning of your hands. You'll remember Sri Vishnu for that. Right. Then you will start by remembering your Guru, your ancestors, your Kula Devi and Sri Ganesha. Right. Not, I messed up the order, but basically this is the, like, start with Sri Ganesha, then your Kula Devi, then your ancestors, your Guru. This is the beginning of every homa, every puja, everywhere.Right. Now, if you had, if you were in living in a place where you had access to your Kula Devi's murti, maybe you put it in your temple or maybe you are living in a place where your Kula Devi temple is nearby and that's where you're conducting it. When you are remembering them, it will involve an offering to them immediately. And this will be guided to you by the priest himself. Right. So he's not, there is no distinction between vedic gods and these gods, right.It's a beautiful spectrum. One cannot exist without the other. So the, now, whether you're reading it from the Shastras or the Puranas or you're telling folk stories, it does not matter. Right. That's just the ritual or how should I say levels of ritualism. If you were to do it at your home by yourself, you probably don't know all the Sanskrit verses. So you do it in your mind. Right. You remember the deity and you have, maybe you have a mantra or maybe you don't have a mantra. Maybe you have a Chalisa. For example, in North India, we have these avadhi verses, which serve as the mantras. So Chalisa is our collection of 40 verses or you have sometimes, you know, these, these arathis, for example, these songs that we have constructed for the singing the legends of our gods, Om Jai Jagdish hare being the most prominent one. So we have all of these different levels and ways of worship. Now, some people do it in a very elaborate way where sometimes you need a priest because it's actually too elaborate and it's not possible for some unless somebody is trained in that ritual for tens of years, which is what often priests do. It's hard for a normal householder to start doing it without training. And also it's not recommended to do it without training either. So depending on the level you're doing, for example, in Shivaratri that just passed, most people will do it in their homes. Right. If they have a lingam at home, they will do a simple Abhishekam at home. If they have, if they're going to a temple, then they'll, you know, put money for a Rudrabhishekam for the temple priests to conduct it. Or sometimes people will arrange for a priest to come and do a homa at their home. It's different levels of the same festival. All of them are valid. All of them are common.Rekha: So Neha Ji, you brought up this very, very important point of two traditions coexisting harmoniously. The universal story, the Pauranic story of Holika dahan, the Hiranyakashipu story, and also the Holi Mata Kuladevi local traditions, which are typically known as the Desi and the Margi traditions within Sanatana Dharma. So the interesting thing is that there is really no conflict. And this thing happens over and over again in our tradition, right, with the festivals, with customs, dance, music, and so many things. And I'd like to say here that I think this is not a bug, but a feature of Sanatana Dharma. Any thoughts on this?Neha: Thank you for that software engineering reference. And you're absolutely right. No, so exactly right. So I think, you know, sometimes I find myself browsing through an article that some colonial, you know, neo-colonial Indologist wrote, and they seem so confused, right? If you read the research papers that get published in Indology journals, they are just, you know, it's like it's impossible for them to parse the continuity of this tradition. So sometimes they will be looking at, you know, let's say they'll go to a rural Kuladevi Mandir, right? And they'll see, let's take for an extreme example, let's say they'll see a Bali ritual, right? And then a few, even in Tamil Nadu, let's just take the example of Tamil Nadu. If you go to the rural villages, there are still like some Kuladevi Kuladevata temples where Bali happens, you know, now with the colonial government banning it and then our modern government continuing colonial traditions, you know, officially it's banned, but still happens. Then you cross- Shalini: I think there is a temple in Kerala also, no? The Muthappan temple. Neha: Not just one, not just one temple. Shalini: Yeah, many, many temples.Neha: A lot of places where you have to secretly do this because, you know, our own government has turned against our traditions or, you know, some places where it's relatively open, but it happens. And then you cross a few kilometers and you come to the heart of, you know, say Chennai and you go to a Vaishnava temple or a Shaiva temple, like, you know, Iyengar temple or an Iyer temple and you're suddenly like, this is like very organized, you know, we have a lot of learned gurus who have given like volumes and volumes of very detailed documentary, like documented evidence of everything that they found. And, you know, somehow for these people who come from the West, it looks like these two traditions cannot coexist each other with each other. And the reason they think that is because they're bound with this Christian mentality, where paganism, which was a pre-Christian tradition of their lands, was considered or labeled as backward and, you know, not civilized by the Christians who came to dominate the space later on. So they see, you know, nature worship as uncouth, uncivilized or, you know, the thing that uneducated people do. And this has also been indoctrinated to us in our education, right? Because our education is also colonial. So every time like you have, I'm sure you have read somewhere that, you know, even in our own books that the people, ancient people worshiped Sun because they did not understand its power, right? And so the idea is that the only reason you worship something is because you don't understand it. And so it becomes a myth. And so therefore science becomes a way to dispelling that myth. And, you know, Christianity brought us to the light. And so the old gods lost the power. This is all very, very standard European Christian commentary. This is how they understand their own past. And their present, which is Christian and then eventually post-Christian. So now they use that same..Shalini: So they project that on our system.Neha: Exactly, exactly. So they project that on our system. Because for them, when they look at, say, Kanchi matham, right, it looks very organized. It looks a little bit centralized. The priests over there are learned. They talk in, you know, high philosophy. And so on, and they can, you know, hold themselves up to any debate. They are, you know, they're experts in science, math, whatever you want them to be. And so this is like, you know, high philosophy is revered, revered as, exalted culture, more civil. And so they see reflections of their Orthodox church in this. And then they look, few villages down, they look at the common villager, who is, you know, just showing pure Bhakti to the Devi. He is also following Tantra. Here is the thing, right, even these temples, the Kula Devi temples are also established as per Agama Tantra. So these, these are still very much rituals that have been told to us, passed down generations of generations through sadhakas, through practical, practical knowledge, right? But because in, in these, to these external observers, it does not appear connected, you know, because unless you are completely disconnected and you're doing some high-falutin philosophy, you're not like, you know, learned enough. So you have to talk in abstract. Suddenly, when you translate that to actual rituals, it becomes old and childish and, and, you know, superstitious and what not. So this dichotomy from their own society, they project on ours. And that's exactly what happens when they look at these traditions.So when they look at the grama traditions, and here is the thing, Dharma clearly says there are many, many acharams, right? There is Vedachar and there is Lokachar, right? And there is not, it is not like a hierarchy. It is not like Vedachar is better than Lokachar. Both are absolutely important. And it is the context that defines which, you know, acharam has to be used and in which circumstance. And so this is, you know, these, all of these interconnectedness is only understood, a lot of this, like even you and I, a lot of us understand this implicitly because we've grown up in this tradition. And, you know, one basic requirement of Indology is that if you've grown up in the tradition, then you're not qualified to speak on it. Because that's the, again, the colonial lens, right? Like, if you're a brown person, you can't possibly be objective in to look at your tradition correctly. Of course, white people can look at white, white culture correctly, but brown people, you know, we have some racial defect. And that's why we can never be objective about our culture unless we prove it to them by proving our atheism first.So all of this, you know, this is a very clever structure created so that their lens remains dominant. So even when a brown person enters these, you know, these academic institutions, you have to prove that your way of thinking has been whitened enough. And that is why they are completely unable to understand these traditions and the beauty of this, this continuity of this tradition, right? Like tantra, whether it's Agama Tantra or Dakshinacharya Tantra or whatever kind of Tantra is learned knowledge. It's practical learned knowledge, like some, you know, great upasaka did years and years and decades of sadhana, found like a point where equally in fact, it is said that there are many Tantric upasakas who have reached a stage where they can access their past lives upasana also. So all of the things that they learned in their past lives, they can collect, remember all of those memories, right? And then they have a bigger picture. And then they try to bring that bigger picture and they try to give you the rules of how to do that for yourself, right? Like they can't just disseminate the secret, you won't understand. So you have to kind of just, they can only show you a path that doing these things in this particular order through this method will lead you somewhere where you can see the truth for yourself.That's Tantra, right? So that's the marg, that's the path that has been given to you. Now it may or may not, Tantra basically distills all of this down to a process. Whereas the Vedanta and other Darshanas, they are more focused on the philosophical end goal. So there is a little bit more philosophy associated with these other paths and less with Tantra, but that does not make these local understanding that we have learned over and built up over generations and generations less valuable, right? And that is exactly how every Indigenous culture has it, right? There is a reason why North American Indigenous people and even Africans, they had so much importance to the elders, right? To the ancient ones, the wisdom of the elders.Why was it valued? It wasn't just a quality of age, that wisdom followed from generation to generation. It was imparted by the ancestors to their future generations when the people felt ready.Rekha: Now this dichotomy, maybe you can analyze the visuals of Holi using this dichotomy too, right? Because Holi being so colorful and so visually appealing, I do know that a lot of photographers converge on Vrindavan just to take photographs of this spectacle and then publish it across the world. But I think a lot of this dichotomy comes into play there also and it has been commercialized quite a bit is what I hear. Neha: Oh absolutely. So you know, the dominant image in the mind of the West is when you are civilized, when you are wise, you are not, you behave a certain way, right? Like, you know, how British were, you were all stuck up and then you know, you behave like you have to act proper and whatever. And so if you're not doing that, right? If you're literally just having fun, that's lack of civilization, right? Lack of civility. And we've learned that even in our minds, we have at some point integrated that.So if somebody is behaving like they're just very, you know, acting very demure and very, you know, quiet and not letting their emotions out, all of that is a mark of manners or civility. And every time you let your hair down and like if you're angry, you're yelling, if you're, you know, happy, you're laughing boldly, all of that is, is, you know, lack of, you know, decorum. So we've learned those behaviors. Rekha: Nehaji, we often see pictures from Mathura and Vrindavan for Holi. Yeah. So is this like the center where it all started and what kind of celebrations are usually done in these places? Neha: Oh, actually, I mean, I don't know if it started there, but it's definitely a very important focal point of the Holi traditions in North India. And the part of the reason is because all of when you, when you listen to Shri Krishna's Rasleela stories, Holi actually plays a very interesting part there. In fact, it comes, the reference comes from his Balakanda to the time he is doing the Rasleela. Yeah. So in fact, because Krishna's birthplace and place where he grew up, are so central to the areas around Mathura, so Mathura, Vrindavan and NandGaon and all of these, they are very, you know, they celebrate the Krishna connection also during those Holi celebrations. So, in fact, when Vrindavan Holi is so very, very famous, in fact, if you just Google it as a most, you know, the most of the Westerners are fascinated by this particular Holi celebration. And I even know of people who try to visit Mathura specifically just to witness the Holi. And so it's actually fairly elaborate. And one of the, this is actually worth mentioning, Vrindavan's Holi lasts for seven days. And just the color playing part. So like the playing part lasts seven days. Everywhere else, we have one day of Holika Dahan, which is the bonfire ritual, and the next day is the playing colors part. But Vrindavan, the thing goes on for a week. And the first Holi in that day is called Laatmaar Holi, right, and translates to being beaten by a stick Holi. And there is, there is actually a legend behind it. So what happened is, it's part of Rasleela stories of Sri Krishna. So Sri Krishna, who hailed it from Nandgaon, he was visiting Radha in Barsana, which is where she used to live. So he was visiting her. Radha and her friends in Barsana on Holi. And he teased Radha and the other gopis so much, right, that they got really annoyed and they started hitting him, him and his friends with a stick and they chased him out of the city. So it's part of the whole like the Rasleela, the play, and he used to be like a notorious prankster, right. So you would run away with the clothes and whatnot. So he was here teasing them and playing pranks on them a lot. And so they got very annoyed. And so they chased him out of the city. So in sync with that legend, now men from Nandgaon will visit Barsana every year, you know, being acting like their Krishna story. And then the Barsana women will basically beat them up with lathis.Shalini: It happens to this day? It happens to this day?Neha: Exactly. So in fact, now this tradition has spread outside Barsana also, in many places they do this. But that is the, that is the role play that's happening, right. So they are Krishna's friends, the men act like Krishna's friends visiting the gopis and the women act like the women of Barsana act like they are the gopis. And so they basically, you know, reenact that scene. And this especially happens outside the Radharani temple in Barsana, like that's the specific part. And this is one of the most famous temples dedicated to Radha Ma in India. And then obviously you sing and dance and you know, we are very happy people. We drink thandai and all sorts of sweets are eaten and nuts and all of that fun stuff happens. But then one of the other days is Phoolon wali Holi where you play with flowers. Then there is another day where the people play with mud. It's not pleasant but it happens. And then the actual colors Holi. And in fact, Shalini: That makes it for three more. Three, four, one is flowers, one is the mud. Neha: Yeah. And one is colors four and I think the three more. Yeah, I don't remember exactly.Shalini: But these are very interesting, very interesting. Rekha: But but at the same time, there is a lot of shock value or, you know, some kind of an intrinsic value in all these visuals, right? You do see international media using a lot of the Holi and then, you know, coming to something like the widows of Vrindavan. You see that every year the media puts these very nice colorful pictures which I believe are actually sold by the international media. INeha: In fact, it's big, it's big money. Like a right picture can the copyrights can be translated throughout the world and it can actually make like quite a decent sum. So photographers from around the world gather around and then the, you know, they will just take captionless photos. And then the caption is added by the whoever is looking at the picture. So actually, you brought the brought up widows of Vrindavan. I actually have a Twitter thread where I analyze this! Ever since I joined Twitter. This was 2009. I've been noticing these headlines, right? “Widows of Vrindavan break taboo, break tradition and celebrate Holi!”. Now I actually did an analysis. I just take this phrase “widows of Vrindavan play Holi” and I append a year to it, right? And you can see these stories coming back from all the way up to 2012. So it's been 10 years and every year apparently, those widows break tradition and celebrate Holi and, you know, they break taboo and celebrate Holi. Every year they will announce it as if it's a new thing. So that just makes you question, was that ever a taboo in the first place or is just a myth that media has created that they just like to break because it's a catchy headline? Well, so this is absolutely like it makes a lot of money and from you can find those articles from, you know, they get sent through those news agencies like ANI and then they republished internationally. It's big money. Some of those photos can actually fetch you a very pretty penny, especially like there's so many aerial shots of those of Vrindavan Holi too these days, a lot of them like so. In fact, if you go to during Holi time, if you go to Vrindavan, you'll see a flock of international photographers over there just trying to get those pictures. Rekha: No concerns of privacy? I mean, I'm just wondering for the western world is so big on privacy, but is there no compunction in you know, preying on somebody's personal space. Neha: I very much doubt that they get these contracts like the privacy waiver signed. Exactly.Rekha: You know, let's talk a little bit about the colors. So these colors, there are some typical colors that are used predominantly. I see most of the people using a kind of a magenta color. Neha: So yes, so that pink is very common. The most common probably is pink. And then yellow is very common. Then nowadays, so almost every color on the spectrum, you can find you can find like light blue, powder blues. And even these days, pastels have come into fad. Also organic colors are appearing nowadays. This is interesting.Rekha: This is an interesting variation. So initially, I think we didn't need an organic color because because obviously all color was organic. Flowers and herbs is what I hear. And that specific bright colors that were made from the powder of certain dried flowers. Is that right?Neha: Yes, exactly. So the yellow was actually a mix of turmeric and marigold. And I don't remember the pink came also from a flower. But these days, so they could become a much brighter pink, at least that's what my nani used to say. But yeah, the definitely some colors are more predominant. Although nowadays, again, most of it is made being manufactured in factories. So you get pretty much every color there is. Shalini: Yeah, there's so much of talk about these being chemical colors and not very good for the skin and all. How much truth is there in that?Neha: growing up, I did have at least some like at least for a couple of years, there definitely was some sort of adulterated color coming into the market that was harsh on the skin. But these days, people are like too aware and especially depending on, but here is the thing, you can't control what color gets put on you. You can buy good colors. But then if somebody else buys whatever colors, then you're at the mercy of that person. But again, I think like cheaper colors as usual, you'll find some adulteration there. But mostly nowadays, there are big companies, just like the fireworks for Diwali, there are big companies dedicated to doing this. So if you buy like those brands or if you make at home, sometimes I've seen people starting to make themselves by grinding flowers. So those options are also there. But you find like very easy to find safe colors, to be honest.Shalini: Okay, so now you play with these colors, what do you do to take them off?Neha: That is this mystery thing called Ubtan. Yeah, I'm glad that you asked about removing the colors. So that's a whole entire exercise in itself. So basically, we make this very gooey paste made of all organic elements found at home. So you take either besan, which is ground chickpea flour, or you take wheat flour, your regular aata, and you mix haldi in it. And you put like turmeric, and you put oil, and you put water. Now, it should be a little bit more on the watery side, because you want it to be sticky. But the oil is there so that it removes well also, like when it comes up, all of it should come off. But if you have less oil, then it won't stick long enough. So the point is that you stick, and it's also used during the wedding ceremonies, by the way, after Haldi. So when you do the Haldi ceremony, it's actually Haldi and oil ceremony. So one round is done with Haldi, one round is done with oil, and then Ubtan is applied. And so the Haldi is, etc., is taken off by the Ubtan. And the idea is that obviously, it's very good for your skin, because putting turmeric is very, very nourishing for the skin. But also that consistency of the Ubtan, it brings out all the impurities of the skin. So in this case, that being colors. So colors come off very nicely with Ubtan, for the most part, unless you're, I'm talking about those my naughty cousins who actually pour that nasty chemical thing on my head, those ones don't come out easily. But the powder ones come off very easily, like with Ubtan, you know, between Ubtan and shower are fully covered, like you won't even, people won't even realize that you played Holi. Shalini: Okay, so I was just going to ask about that, you know, does it go in one day or it takes a few days to get rid of these colors? Again, powder? I can work with remnants of the color, you know, at the next day, it's not all good. Rekha: I call it a post-Holi glow, you know, you can always pick that on people. Neha: 100% there is a post-Holi glow, because you're so tired and you're so happy and you're so well fed by the end of this all, that you know, there's a post-Holi glow. But, but jokes aside, honestly, if you're playing only with powder or even with like, you know, diluted colors mixed in water, all of it comes out in one day for the most part. Unless you've been pranked with the thing on your head, then it will take a while. But I actually remember one of my best friends in school, she had like, you know, normal brown hair, but it's a slightly lighter color than the complete black hair that we usually have. So her hair was slightly brownish. And one time she came back after playing Holi and I kid you not, when she stood in the sunlight, her hair looked pink. This when we were not allowed to color our hair, because we were young children back then. So I think you got like a free hair color when there's not a lot of costs involved. But just things like that happen. Again, it completely depends on like the kind of Holi you play and you know, the type of people that, you know, come to your place to play with you. But for the most part, like, powder color 100% comes off with Ubtan. And it's also very good for your skin. So any kind of this harsh chemical or whatever, right? Like if you do the Ubtan treatment afterwards, it also kind of takes care of that. Like, and as I said early on, you have to be careful and put oil before you go out. And that way it will stain on your skin less if you have oil on your skin. Yeah, so for the most part, it comes out. Rekha: This is insider information.Neha: Absolutely. Shalini: So what a rollicking time we've had, you know, but I think now, I think you should speak about your foundation, Nehaji. What prompted you to start the foundation? What do you do? What are your projects, please? Neha: Yeah, absolutely. You know, that's a Shaktitva Foundation is a labor of love. It started around 2018, had to slow it down a couple for the last couple of years because of COVID and, you know, bereavement and family. But essentially, the original idea behind it, it's a decolonial, indigenous, feminist organization. And what I mean by that and this decoloniality and indigeneity approach from a Hindu perspective. So what essentially that means is this actually started around the same time when Shalini Ji you and I met for the first time. This was like the aftermath of Sabarimala. And, you know, we, I'm sure like all three of us were part of it in some way or the other. But one thing that became very obvious in the aftermath or during the Sabarimala protest for all of us Hindu women was that somehow our voice was being erased, right? This entire war was being fought in our name, right? Suddenly it was a Hindus versus women, you know, and the Hindu women were the least heard of all people. If you remember, like we were not allowed on TV debate, we were not, our opinions were considered, you know, fringe by some exactly some miracle, like, you know, majority of women were suddenly fringe. Anybody who basically did not agree with the five feminists of Delhi was fringe, right? So that that erasure is what led to the frustration that eventually led to the inspiration from my calling this Shaktitva Foundation. So the idea was that, you know, our voices need to have a place and not just the voice of a Hindu woman in India, but also this, the immigrant Hindu woman in growing up in America, right, or living in America. And the same thing that you know, because what happens is if we don't speak up, somebody else takes the mic and starts speaking for us, right? Whether we are the subaltern and whether we are an unrepresented group, if people don't speak up for their own groups, their names are misused and, you know, activists kind of take up that mantle of speaking on behalf of us, even if that is not the majority opinion, or even they forget the majority opinion, even if it is not even a minority opinion, then this will happen. And so we wanted to kind of set up a space where we can bring forth the lived experiences of a Hindu woman from the point of view of what we just did, right? Like we were talking about Holi from the lived experience of a person who has participated in it. And not just that, it's not just isolated to my personal experience, but also I try to kind of dive into the, when we do the research. If you see, a lot of people actually write for us, the articles and the work that we do focuses on bringing forth the original, authentic, indigenous meaning behind the things. And the reason is India and by extension, the South Asian activism circles is full of people who almost are kind of like the people who have been left behind by the colonialists, right? It's almost that they wanted to be taken with them, you know, ‘why did you leave us behind' sort of frustration that you see in these activists. And so they look at every time they sort of create this, you know, unnecessary rift in the society, it's because they're looking at things from a colonial lens, whether it is they're getting angry at Sabarimala tradition or it's not a concern for women that led to the creation of that controversy, right? It was that, you know, it is a colonial view. We must so that the colonial white man saviourism has appointed these brown saviours. And so they're now going to save Hinduism from Hindus, essentially. That's what's happening. So they're taking up for that, that colonial mantle of reform, and they're imposing all of these ideas on us in order to get some name and fame and they become those these heroes of who saved the women from oppressive Hinduism and so on. So whether it's the Sabarimala question, whether it is the Jallikattu again, no concern for actual animals or anything like that, whether it's the elephant controversy or whether it's in North India, the Kavadia controversy. Now they'll say these are rowdy men. Kavadiya men in Kavadia is the same when they become rowdy. 10 minutes later when farm laws happened, the same men who were actually doing Kavadia minutes before these are the oppressed category of farmers.So there is no rhyme or reason to it. So exactly that the point was that, you know, we wanted to create a space where Hindu women could find their voice and essentially take up that narrative and clear it up from their side. So we do a whole host of things. There's one is very important aspect is research driven articles like this one on Holi. I've done another one on Rakshabandhan and there's many more that are coming, not just on festivals, we also do on general issues and so on. And there is the other aspect of on-the-ground activism where we sort of try to help groups. So for example, we did a workshop with Bhutanese Hindu refugees who are living in America, especially the kids. And we did a workshop there about Dharma and specifically with the girls, about menstruation because menstruation is - like the menstrual restrictions are very strictly followed in Nepali and Bhutanese communities. And that becomes a very important propaganda point for missionaries to try to convert these kids. So we wanted to present the honest truth of why these rituals exist, like why are these menstrual restrictions are at all present in the culture and what are the significance, not prescribing them or, you know, or denying them, just presenting the truth of it. After that, it's up to you. Like as is always the case in Dharma. And similarly, we also did a project for to focus on the domestic violence survivors, Indian origin domestic violence survivors in America.That so we're trying to sort of create a space where we can dispel the fake issues and focus on the real issues and essentially, you know, move forward with that mindset.Shalini: So is this an initiative only driven only by you or is are you a team of a few people?Neha: No, we are a team of we're a team of a few people. We have few directors and after that, there is an advisory board. So the details can be found that also volunteers that work at different levels. Some of them are, for example, interested in conducting those workshops that I spoke about in their areas for a specific group. So we sort of arm them with the content and we help them and train those volunteers for those spaces. There's also like several other projects that are in the works just COVID kind of, you know, through a wrench and all of them. But but we're trying to sort of bring it up again. Hopefully this year, you should see a lot more action.Shalini: Sure. This sounds very empowering and well, such a misused word, but for lack of a better word, empowering our own women, you know, Neha: So we'll actually, I'll actually end with the quote. somehow it dawned on me while I was sitting in Sadhana. You know, I said, Hindu women are embodiments of Shakti and you do not empower Shakti, you bow before it. So that's why the name is Shaktitva, which is the essence of being Shakti. Now, this is not to be construed with this modern new agey idea of, you know, I am princess, I am a goddess type, you know, the wrong notions. No, we are talking about like a very sacred channeling of the divine energy that can happen when you are you know, when you are really devoted to your gods and your faith and to your culture and the indigeneity of it all. Like it's not, these terms almost seem to have become like negative terms, honestly, in the western space. But for, you know, as an indigenous person, it's all the same. It's a spectrum. These words are not disconnected at all. Rekha: Nehaji, I'm looking at your website. And there is a scheme, there is something called the Gayatri grants. Is that still operational? Is that something that can be used to encourage young people to write for you?Neha: Oh, absolutely. Yes. So Gayatri grants are not just even for writing. Even if there was a proposal that like that somebody wants to take up like a more elaborate research project towards anything, you know, towards something that brings together that aligns with the mission of Shaktitva. We are more than happy to sort of sponsor that activity because research itself, you know, is expensive. And, you know, so we want to encourage through this grant system, we want to encourage people to apply for, you know, proposals and come up with ideas because, as I said, like it's very difficult for one person to or a few people to cover the breadth of this issue. So if there is even if there's something very simple as you notice that there is a tradition that is unexplored, and it aligns with our mission, and you want to research it, you know, please submit a grant to us, grant proposal to us, the template is provided on the website. So you just have to fill that template up and send us a proposal and we'll evaluate it. And hopefully, like we can come up with a collaboration.Rekha: Can you tell us the name of the website for all the listeners? We will also be providing links to the website on our transcript. But can you just mention the name please?Neha: Yeah, it's Shaktitva.org. S-H-A-K-T-I, Shakti. And then, Shaktitva.org.Shalini: Great. Yeah, so I think we've had a one hell of a ride with you, Nehaji. It's been absolutely exhilarating, I would say. And I think this episode will not stay at 35, 40 minutes, but that's okay. But I think even our listeners will find it extremely engaging and beautiful too. So I think I'm absolutely floored by your quote. I would like you to end once more with the quote that you just mentioned and then we'll call it wraps. Neha: Absolutely. So the way we mentioned it is that Hindu women are embodiments of Shakti. You do not empower Shakti, you bow before it.Shalini: And with that, I think we come to the end of this edition of our podcast, and we will connect with our listeners in a fortnight's time. Thank you. Thank you, Nehaji. Thank you very much for spending so much time with us and giving us one grand experience of Holi. Thank you so much and thank you, Rekha, and we will meet with our listeners soon. Namaste. 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Today, the podcast starts with a prayer from our guest, Glenn Aparicio Parry, PhD (Humanities); East-West Psychology MA (both from CIIS), and now adjunct faculty at CIIS. Glenn speaks about his time as a student at CIIS in the 1980's and shares ideas that have gone into his current EWP course Original Thinking: Land, Language, and Consciousness from East-West and Indigenous Perspectives. We discuss foundational cosmological, psychological and philosophical ideas from Glenn's trilogy of books Original Thinking, Original Politics, and he reads from his forthcoming book Original Love. Glenn states that western thought places origin in a point in time, as in the temporal event of the Big Bang, while North American Indigenous thought identifies origin as a place, the latter being the eco-psychological basis of Glenn's work. We discuss Glenn's idea that “originally all thoughts were prayers” and ask how in contemporary times we can reconnect with the cosmogenesis of our culture as an unfolding spiritual journey of interconnectedness. The conversation goes deep, asking what our collective prayers are in contemporary times, grappling with how to overcome the shadow of modernity and colonialism, and begins to formulate holistic Indigenous and ecological models of how to create new future potentials. Glenn Aparicio Parry, PhD, of Basque, Aragon Spanish, and Jewish descent, is an educator, ecopsychologist, and two-time Nautilus award winning author of Original Politics: Making America Sacred Again (SelectBooks, 2020) and Original Thinking: A Radical Revisioning of Time, Humanity, and Nature (North Atlantic Press, 2015) and is currently writing Original Love, the third book in the trilogy. The founder and past president of the SEED Institute, Parry is currently an adjunct faculty member of the California Institute of Integral Studies, the president of the think tank: Circle for Original Thinking www.originalthinking.us and the host of the Circle for Original Thinking podcast. Parry organized and participated in the groundbreaking Language of Spirit Conferences from 1999 – 2011 that brought together Native and Western scientists in dialogue, moderated by Leroy Little Bear. Parry now regularly moderates dialogues for various organizations and has appeared in several documentaries, including SEEDing Change: A Retrospective of the Language of Spirit Dialogues and Journeying to Turtle Island, a biographic film exploring David Peat's life and participation in the dialogue circles by Spanish filmmaker Miryam Servet. He is an avid outdoorsman who enjoys hiking and fly fishing. He writes from a fairly remote location in northern New Mexico, where he lives amid wild horses, coyote and mountain lion with his wife Tomoko, dog Momo, and cat Cappuccino. East-West Psychology Podcast Website Connect with EWP: Website • Youtube • Facebook The EWP Podcast credits Produced by: Stephen Julich and Jonathan Kay Introduction music: Mosaic, by Monsoon on the album Mandala Music at the end of the episode: Compassion, by Kelly Thoma, Marijia Katsouna, on the album Eternal Tides: A Musical Offering to the Oceans, Released on Monsoon-Music Records Introduction Voiceover: Roche Wadehra Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today, the podcast starts with a prayer from our guest, Glenn Aparicio Parry, PhD (Humanities); East-West Psychology MA (both from CIIS), and now adjunct faculty at CIIS. Glenn speaks about his time as a student at CIIS in the 1980's and shares ideas that have gone into his current EWP course Original Thinking: Land, Language, and Consciousness from East-West and Indigenous Perspectives. We discuss foundational cosmological, psychological and philosophical ideas from Glenn's trilogy of books Original Thinking, Original Politics, and he reads from his forthcoming book Original Love. Glenn states that western thought places origin in a point in time, as in the temporal event of the Big Bang, while North American Indigenous thought identifies origin as a place, the latter being the eco-psychological basis of Glenn's work. We discuss Glenn's idea that “originally all thoughts were prayers” and ask how in contemporary times we can reconnect with the cosmogenesis of our culture as an unfolding spiritual journey of interconnectedness. The conversation goes deep, asking what our collective prayers are in contemporary times, grappling with how to overcome the shadow of modernity and colonialism, and begins to formulate holistic Indigenous and ecological models of how to create new future potentials. Glenn Aparicio Parry, PhD, of Basque, Aragon Spanish, and Jewish descent, is an educator, ecopsychologist, and two-time Nautilus award winning author of Original Politics: Making America Sacred Again (SelectBooks, 2020) and Original Thinking: A Radical Revisioning of Time, Humanity, and Nature (North Atlantic Press, 2015) and is currently writing Original Love, the third book in the trilogy. The founder and past president of the SEED Institute, Parry is currently an adjunct faculty member of the California Institute of Integral Studies, the president of the think tank: Circle for Original Thinking www.originalthinking.us and the host of the Circle for Original Thinking podcast. Parry organized and participated in the groundbreaking Language of Spirit Conferences from 1999 – 2011 that brought together Native and Western scientists in dialogue, moderated by Leroy Little Bear. Parry now regularly moderates dialogues for various organizations and has appeared in several documentaries, including SEEDing Change: A Retrospective of the Language of Spirit Dialogues and Journeying to Turtle Island, a biographic film exploring David Peat's life and participation in the dialogue circles by Spanish filmmaker Miryam Servet. He is an avid outdoorsman who enjoys hiking and fly fishing. He writes from a fairly remote location in northern New Mexico, where he lives amid wild horses, coyote and mountain lion with his wife Tomoko, dog Momo, and cat Cappuccino. East-West Psychology Podcast Website Connect with EWP: Website • Youtube • Facebook The EWP Podcast credits Produced by: Stephen Julich and Jonathan Kay Introduction music: Mosaic, by Monsoon on the album Mandala Music at the end of the episode: Compassion, by Kelly Thoma, Marijia Katsouna, on the album Eternal Tides: A Musical Offering to the Oceans, Released on Monsoon-Music Records Introduction Voiceover: Roche Wadehra Learn more about your ad choices. Visit megaphone.fm/adchoices

Jodi Calahoo Stonehouse is Cree and Mohawk from Michel First Nation. She is a police commissioner and a provincial NDP candidate. She and Dan have been connected friends for years and her relationship with Scott is new and blossoming. We touch on so much from Justice, Over-Incarceration, Wellness, Culture and so much more. We hope you find it as enjoyable as we did.RESOURCES:Edmonton Area Mental Health 24-hour Distress Line: 780-482-4357 (HELP)Alberta Indigenous Mental Health Support 1-888-495-6588Sexual Assault Centre of Edmonton Support 780-423-4121Alberta's One Line for Sexual Violence 1-866-403-8000National Chief of Assembly of First Nations: https://www.afn.ca/national-chief/Truth and Reconciliation Commission: https://www.rcaanc-cirnac.gc.ca/eng/1450124405592/1529106060525Pope Visits Alberta: https://www.papalvisit.ca/kihciy askiy (Sacred Land): https://www.edmonton.ca/projects_plans/parks_recreation/kihciy-askiy-developmentSeven Sacred Grandfather Teachings: https://empoweringthespirit.ca/cultures-of-belonging/seven-grandfathers-teachings/Maclean Magazine Article: https://www.macleans.ca/news/canada/canadas-prisons-are-the-new-residential-schools/ACRONYMS & DEFINITIONS:Cognitive Behaviour Therapy (CBT): A psycho-social intervention that aims to reduce symptoms of various mental health conditions.Eye Movement Desensitization and Reprocessing(EMDR) Therapy: A psychotherapy that was originally designed to alleviate the distress associated with traumatic memories such as post traumatic stress disorder.Sundance: A spiritual ceremony associated with the sun, practices by North American Indigenous people consisting of dancing attended with various symbolic rites.Sweat: Indigenous sweat-lodge ceremony.Ceremony: Indigenous spiritual practices.ACE: Adverse Childhood ExperienceHELP: Edmonton Police Service Human-Centered Engagement and Liaison Partnership unit

North American Indigenous winner. Malaysian Championships. David Shaw Rules. Indoor Petanque. A Taste of Kilcunda

In this episode, we talk to Erika Valenti from Emerald Publishing and Ashley Richard from the University of Manitoba about the Emerald-led initiatives "First voices First" and "The Power of Diverse Voices". They focus on giving voice to indigenous people on their own terms and expanding the notion of what we consider research, with a focus on North America.Ashley also tells us about her work for her community and female entrepreneurship, and you really get a sense of how important this work is, and how doing this work is not only making academia more inclusive but we're lifting an entire community.  Talk about societal impact! They are both in it for the long game and we have a great chat about the initiatives and their perspectives. We also cover the ethics of this kind of work and by the end, they both give advice on how we can proceed with this work in a constructive and respectful way.This is one of those talks that show us how working with diversity can have a tremendous impact and how a global initiative can affect a local community if we all do it right.  If you like this episode we recommend you go back to season two and give our episode with Tyson Yunkaporta a listen.  To find out more about the projects see: First Voices First  Indigenous Voices Ashley and her team's report on Indigenous women entrepreneurshipErika's Twitter is @valenti5_erika Ashley's Twitter is @asderi_ And more of Ashley's work can be found here: @wekh_pcfe Book mentions:Erika mentioned this book: Safe Spaces, Brave Spaces. Ashley mentioned two books:21 Things You May Not Know About the Indian ActIndigenous Writes: A Guide to First Nations, Métis, & Inuit Issues in Canada Thanks for listening. Do please share, rate, review and follow us on Twitter @Divrespod .If you're interested in our work with diversity and internationalisation in research please visit www.diversiunity.com. 

Welcome to the future… FONT FUTURES!In this episode, we meet Toronto-based type designer, Kevin King, who is working to revitalize and preserve North American Indigenous languages in digital spaces. You'll hear Kevin's career origin story, the challenges that exist in digital spaces for minority language support, current barriers to access and the process involved in helping to remove these barriers. You'll learn the process involved in taking on a project of this magnitude, including a research methodology that helped Kevin reach out to Indigenous communities and work with language keepers directly. Finally, Kevin provides excellent advice for up-and-coming type designers.

Joanna Glass's radio adaptation of her play "Canadian Gothic" broadcast as part of NPR's EarPlay series ... on March 9, 1980. This is a very powerful drama that takes place in Saskatchewan and involves the MacPherson family... Natalie, the wife of dentist Jack... a daughter Jean and her romance with a North American Indigenous man named Ben Redleaf. Romance, Tragedy, Bittersweet Relationships, Haunting memories of the mother Natalie and father Jack... Excellent story. This track will be in the "Drama/Adventure" Playlist on Soundcloud.com podcast.

Grand Mother Flordemayo download

Creole healing herbs, grown in Louisiana in traiteur gardens and in natural settings, have a connection with old French and North American Indigenous traditions. This is the audio version of an article from the December 2021/January 2022 issue of MOTHER EARTH NEWS magazine. For more great articles on livestock and land management, large and small farming, and even bees, go to www.MotherEarthNews.com. If you're interested in workshops about everything from cheesemaking to soil health to building around your property, you can take our online classes and attend the MOTHER EARTH NEWS Fairs. MOTHER EARTH NEWS's sister publication is Grit.

What does the cross of Christ have to do with the thunderbird? How might the life and work of Christian writer G. K. Chesterton shed light on our understanding of North American Indigenous art and history? This unexpected connection forms the basis of these discerning reflections by art historian Matthew Milliner. In this fifth volume in the Hansen Lectureship Series, Milliner appeals to Chesterton's life and work―including The Everlasting Man, his neglected poetry, his love for his native England, and his own visits to America―in order to understand and appreciate both Indigenous art and the complex, often tragic history of First Nations peoples, especially in the American Midwest. The Hansen Lectureship series offers accessible and insightful reflections by Wheaton College faculty on the transformative work of the Wade Center authors.Friend of the podcast, Dr. Matt Milliner, is back on the program to talk about his new work, The Everlasting People: G. K. Chesterton and the First Nations. Matt is a Professor of Art History at Wheaton College.

In the second episode, Nicole and Carly discuss Indian Residential Schools' history,  survivor's psychological trauma, and some thoughts on what should happen next with the standing institutions. follow us on instagram @thesourandsalty and give us some of your insight.

Dr. Kim TallBear, Professor of Native Studies, author, and regular international media commentor on issues related to Indigenous peoples, science, sexualities, and non-monogamy weaves wisdom throughout her amazing life story on this episode of Open Deeply. As a small child, Kim knew she was a queen, but the intergenerational impact of settler colonization created many hurdles for herself and her Dakota indigenous relatives. Poverty, sexual abuse, and chaos all impacted her childhood as is tragically the case for so many North American Indigenous children. However, she funneled her consequent anger to break free, creating a new reality for herself. This anger got her out into the world making her both politically and intellectually oppositional. Concurrent with her activism, she experienced non-monogamy for the first time in college, finding it very comfortable, but knowing the world would not approve. Flash forward to now, Kim is a leading intellectual on the topics of non-monogamy, Native Studies, and how these topics intersect. Her passionate explanation regarding why polyamorists, especially relationship anarchists, are allies for indigenous people, as they push back against settler colonial social norms, is profoundly mind expanding and needed. And there is so much more to this amazing episode. So, we hope you will join us for another riveting episode of Open Deeply. Kim TallBear is a Professor of Native Studies at the University of Alberta. And she is Canada Research Chair in Indigenous Peoples, Technoscience, and Environment. Dr. TallBear is the author of the book Native American DNA: Tribal Belonging and the False Promise of Genetic Science. Building on her research on the role of science in settler colonialism, TallBear also studies the roles of the overlapping ideas of “sexuality” and “nature” in colonization of Indigenous peoples. She is a regular commentator in international media outlets on issues related to Indigenous peoples, science, technology, sexualities, and non-monogamy. She is a co-producer of the sexy storytelling and cabaret show, Teepee Confessions. She is a regular panelist on the weekly podcast, Media Indigena. She is a citizen of the Sisseton-WahPE'tn OyAte in South Dakota and is also descended from the Cheyenne & Arapaho Tribes of Oklahoma. How to find Dr. Kim TallBear: Twitter http://twitter.com/KimTallBear Twitter http://twitter.com/criticalpoly Websites https://indigenoussts.com/ Website https://re-lab.ca/ How to find Sunny Megatron: Website: http://sunnymegatron.com Facebook http://facebook.com/sunnymegatron Twitter http://twitter.com/sunnymegatron Instagram http://instagram.com/sunnymegatron Tiktok https://www.tiktok.com/@sunnymegatron YouTube https://www.youtube.com/sunnymegatron American Sex Podcast https://open.spotify.com/show/2HroMhWJnyZbMSsOBKwBnk How to find Kate Loree: Website http://kateloree.com Facebook https://www.facebook.com/kateloreelmft Twitter http://twitter.com/kateloreelmft Instagram http://instagram.com/opendeeplywithkateloree YouTube https://youtube.com/channel/UCSTFAqGYKW3sIUa0tKivbqQ Open Deeply podcast is not therapy or a replacement for therapy. Please know this episode has themes of sexual and emotional abuse and neglect. If you catch yourself becoming emotionally overwhelmed by this episode's content, please get support. Call a friend, therapist, or an emotional support hotline, such as, 800-273-talk (8255).

In April 1918, Canadian soldier Frank Toronto Prewett was buried alive on the Western Front. Managing to claw his way out of the earth, Prewett was reborn but with a lasting trauma that manifested in a curious way. while recuperating alongside Siegfried Sassoon and W.H.R. Rivers at Lennel House, Prewett started to act and identify as an Iroquois man. A gifted poet, his writing attracted the attention of some of the greatest literary figures of the war generation, including Sassoon, Robert Graves, Edmund Blunden, and Virginia Woolf among many others. But while these literary giants have stood the test of time, Prewett's work has only endured in a handful of anthologies devoted to North American Indigenous poets. His confusing and self-proclaimed postwar identity was only put to rest by a family member's DNA report indicating he had no indigenous ancestry. In this episode of On War & Society, Professor Joy Porter author of the new book Trauma, Primitivism and the First World War: The Making of Frank Prewett, discusses Pretwett's life and legacy, cultural appropriation, and the challenges of writing difficult histories.

THE ROOTS OF LACROSSE documentary provides a brief history of the sacred and cultural aspects of this sport, originally played for the Creator, as well as for the health and welfare of the people of North American Indigenous nations. Playing at the DOCUMENTARY Short Film Festival this upcoming Saturday. Stream for FREE all day and RSVP HERE.Great chat with Director/Producer Joanne Storkan, her co-director Shelby Adams and come cameos from other collaborators mixed in. Follow WILDsound Podcasts on all social media channels: @wildsoundpodSubmit to the festival anytime via FilmFreeway: https://filmfreeway.com/WILDsoundFilmandWritingFestivalSubscribe via Twitter: https://twitter.com/wildsoundfest

How to deal with a possibly malevolent spirit, plus a call from Anna involving a mysterious dog...Now fully remastered!Transcript available here: https://hangingslothstudios.com/sbr-1-14-beast/Join us on the Faithful Listeners Discord Server! | Content Warnings |- Background music of varying volumes- Dog barking (distant, brief)- Reference to dog carcass- References to flooding- References to vomit (background character, brief, not descriptive, no sound effects)- Distorted audio- Abrupt loud sound effectsHave we missed something? Tell us here. Directed, edited and produced by Pippin Eira Major, the voice of Sam Enfield. This episode also features: Alex Peilober-Richardson as Anastasia Morgana 'Just Anna' EnfieldFind the full cast here: https://hangingslothstudios.com/sbr-cast/ SUPPORT US ON PATREON: https://open.acast.com/public/patreon/fanSubscribe/3397288SUPPORT US ON KO-FI: https://ko-fi.com/hangingslothsBUY DIGITAL MERCH AND MUSIC ON KO-FI: https://ko-fi.com/hangingsloths/shopBUY T-SHIRTS, COASTERS AND MORE: https://www.redbubble.com/people/HangingSloths/shop SHOW TWITTER: @SpiritBoxRadioSLOTHS TWITTER: @HangingSlothsPINTEREST: https://www.pinterest.co.uk/hangingslothstudios/PODCHASER: https://www.podchaser.com/podcasts/spirit-box-radio-1592988CONTACT: https://hangingslothstudios.wordpress.com/contact/ Support us on Ko-fi and on Patreon! Spirit Box Radio is a podcast distributed by Hanging Sloth Studios under a Creative Commons Attributions 4.0 International Share Alike license. The show was created by Pippin Eira Major. More info about the show and its cast can be found on the Hanging Sloth Studios website. Music by Maybe Wednesday. Songs in this episode are:Deus Eerie, God Rest Ye, Baby Arcana, Lazy Danse and Legalese.The original version of this episode mentioned smudging. When the episode was written we were not aware this is a practice with cultural significance in many North American Indigenous tribes, and we're really sorry for this failure to thoroughly research on our part. The reference has been removed in the remastered version but we feel it is important to leave this note here. Smudging specifically refers to a specific, culturally significant act which was actively suppressed by the government. In future, Spirit Box Radio will refer to the burning of herbs performed in the show more accurately as ‘smoke cleansing', if at all. Get episodes one day early with Patreon! See acast.com/privacy for privacy and opt-out information.

Hello Listeners! Hope your New Years is treating you..... who are we kidding. Hopefully you have a nice cool beverage to soothe ya as you experience 2020...the squeal.  This week Brie talks history and enlightens us about Turtle Island, a North American Indigenous creation story! Then Shay talks about online dating murders! 

It’s storytime this week on Castology! Liz uncovers the extraordinary lives of unsung bush heroes in Outback Stories. Nick takes a peek at the stories behind the sports stars with Ordineroli Speaking. And Zane showcases stories and discussions on Native American Indigenous History with The Red Nation.Then get ready for your post-Christmas reviews wrap-up.Liz Recommends - Outback Stories Extra Ordinary Outback Storieshttps://www.extraordinarymediaco.com/listen-to-podcastWhat makes an ordinary person extraordinary? Join regional journalists Lucy Samuels and Lucy Taylor as they fly across remote Australia, yarning to the unsung heroes of the bush. Walk alongside some of the unique characters that inhabit the backcountry, as we meet a world-renowned motocross rider turned goat chaser, a burns survivor with an unbreakable spirit, and a bush dressmaker that can make all of your wedding day dreams come true... plus so many more. Buckle in!Releases weekly with some bonus eps. 20-30 mins long. Called Outback Stories on search but the cover art says ExtraOrdinary Outback stories and the extraordinary is larger than the writing but anyway.For both: I really liked the Jamie Manning ep.https://podcasts.apple.com/au/podcast/outback-stories/id1531053254Nick Recommends - Ordineroli SpeakingA show that speaks to Australia’s biggest sports stars about their careers but also the personal side of being at the peak of your game.For both; take a pick. Nat Medhurst ep is great https://podcasts.apple.com/au/podcast/ordineroli-speaking/id1500848514Zane Recommends - The Red Nationhttps://therednation.org/The Red Nation Podcast features discussions on (mainly) North American Indigenous history, politics, and culture from a left perspective. Hosted by Nick Estes with help from a friend and comrade Sina.For Both: The Savage US Constitutionhttps://podcasts.apple.com/us/podcast/the-red-nation-podcast/id1482834485 See acast.com/privacy for privacy and opt-out information.

This episode is brought to you by Stykler and Stykler: Ablutionary Specialists, here for all of your mundane and arcane ablutionary needs...Now fully remastered!Transcript available here: https://hangingslothstudios.com/sbr-1-4-inboxJoin us on the Faithful Listeners Discord Server! | Content Warnings |- Background music of varying volumes- Mentions of illness- References to blood- Descriptions of implied violence- Abrupt loud sound effects Have we missed something? Tell us here. Directed, edited and produced by Pippin Eira Major, the voice of Sam Enfield. This episode also features:- Daisy Major as Regular Caller Beth- Jessie Jeffrey as Kitty the Investigator- Elara Ripley Leatherbarrow as Rhytidia Delphus, the Bog Witch- With a guest appearance from Gary MajorFind the full cast here: https://hangingslothstudios.com/sbr-cast/ SUPPORT US ON PATREON: https://open.acast.com/public/patreon/fanSubscribe/3397288SUPPORT US ON KO-FI: https://ko-fi.com/hangingslothsBUY DIGITAL MERCH AND MUSIC ON KO-FI: https://ko-fi.com/hangingsloths/shopBUY T-SHIRTS, COASTERS AND MORE: https://www.redbubble.com/people/HangingSloths/shop SHOW TWITTER: @SpiritBoxRadioSLOTHS TWITTER: @HangingSlothsPINTEREST: https://www.pinterest.co.uk/hangingslothstudios/PODCHASER: https://www.podchaser.com/podcasts/spirit-box-radio-1592988CONTACT: https://hangingslothstudios.wordpress.com/contact/ Support us on Ko-fi and on Patreon! Spirit Box Radio is a podcast distributed by Hanging Sloth Studios under a Creative Commons Attributions 4.0 International Share Alike license. The show was created by Pippin Eira Major. More info about the show and its cast can be found on the Hanging Sloth Studios website. Music by Maybe Wednesday. Songs in this episode are: Deus Eerie, Baby Arcana, Spirit Box Silent Night, He's a Florist, and Lazy Danse.The original version of this episode mentioned smudging. When the episode was written we were not aware this is a practice with cultural significance in many North American Indigenous tribes, and we're really sorry for this failure to thoroughly research on our part. The reference has been removed in the remastered version but we feel it is important to leave this note here. Smudging specifically refers to a specific, culturally significant act which was actively suppressed by the government. We did not learn of this until after another episode, SBR 1.14: Beast, also uses the term smudging to describe generic burning of herbs. In future, Spirit Box Radio will refer to the burning of herbs performed in the show more accurately as 'smoke cleansing', if at all. Get episodes one day early with Patreon! See acast.com/privacy for privacy and opt-out information.

In this episode, Jackye and Katee share some of their holiday food traditions. Between tales of Ritz crackers, sauerkraut and a debate on whether marshmallows belong on sweet potatoes (or not), this episode will leave you hungry for more!   *We recognize that the Thanksgiving holiday is problematic. Our conversation in this episode is focused on the diversity of our traditions and foods at the holidays and is not meant to erase the harm that has been done to Indigenous peoples. In truth, massacres, disease and American Indian tribal politics are what shaped the Pilgrim-Indian alliance at the root of the holiday.   Thousands of years before the 'official' Thanksgiving Day was proclaimed by Governor Winthrop of the Massachusetts Bay Colony in 1637, North American Indigenous people across the continent had celebrated seasons of Thanksgiving. 'Thanksgiving' is a very ancient concept to American Indian nations.   The big problem with the American Thanksgiving holiday is its false association with American Indian people; the infamous 'Indians and pilgrims' myth. It is good to celebrate Thanksgiving, to be thankful for your blessings. It is not good to distort history, to falsely portray the origin of this holiday and lie about the truth of its actual inception.   Please go here to learn more about the myths of Thanksgiving: https://www.smithsonianmag.com/history/thanksgiving-myth-and-what-we-should-be-teaching-kids-180973655   If you like what you hear, we would like to encourage you to subscribe to our channel! We would also appreciate it if you would rate this channel by going here: RateThisPodcast.com/inclusiveaf We create this podcast as a labor of love. But if you would like to support this channel you can buy us a cup of coffee here: https://www.buymeacoffee.com/InclusiveAF 

A² The Show - Ep 165 Feat. Amber Bracken @photobracken is a photographer, whose clients include National Geographic, The New York Times, The Globe and Mail, BuzzFeed, The Wall Street Journal, Maclean's, and Canadian Geographic. In her personal work, Amber's interest is in the intersection of photography, journalism and public service with a special focus on issues affecting North American Indigenous people. https://www.amberbracken.com/ 00:50 The mistreatment of indigenous people 10:00 Ali's first time seeing snow 15:20 Alcoholism and social problems 23:01 Unistʼotʼen camps 29:31 The Dakota Access Pipeline 40:51 Best movies about indigenous people Follow the podcast hosts on social media: @a2theshow Hosts Ali Haejl @scoobz.mp4 Ali Al Shammari @freshprinceofmishref Social Media Ali Saeed @freelanceralisaeed alihaejl.com --- Send in a voice message: https://anchor.fm/a2theshow/message Support this podcast: https://anchor.fm/a2theshow/support

How the Vikings trading with a North American Indigenous group shortly after the year 1000 connected global trading networks and kicked off the first version of globalization.

September 30th is Orange Shirt Day in Canada. It is a day we remember the atrocities that were committed to the First Nations, Metis, and Inuit communities. The removal of their culture, their language, their children, and their identity. Hollywood is responsible for much of the modern day perspective on North American Indigenous peoples. In this podcast we will be discussing Indigenous Films, Indigenous characters in films and tv shows, and casting issues. Please join us for this discussion, Wela'lieg! Music by Birithivy Yogaratnam Website: hollywooddeepdive.weebly.com Facebook: facebook.com/hollywooddeepdive Tumblr: http://hollywooddeepdive.tumblr.com/ Twitter: https://twitter.com/HLWDDeepDive Email: hollywooddeepdive@gmail.com

Why Health Is Not Determined By Our Healthcare System | This episode is brought to you by Thrive Market and AquaTruWe can’t expect to create healthy bodies if we aren’t growing healthy food. But our food system is broken and involves many barriers, especially for underserved communities like North American Indigenous people living on reservations. I talk a lot about the overwhelming burden of chronic disease. Unfortunately, tribes relying on government commodities (white sugar, white flour, and white fat) are among some of the most susceptible to those illnesses and we’re now seeing them fare much worse against COVID-19 as a result. For that reason, food sovereignty is an extremely important topic of our time. Today on The Doctor’s Farmacy, I sit down with Paulette Jordan to talk about her experiences as a proud member of the Coeur d’Alene Tribe and what kinds of changes are needed in order to reverse the health issues that Indigenous and other populations like these are facing at increasing rates. Paulette was the 2018 democratic gubernatorial nominee in Idaho, becoming the first woman nominated to the position by a major party in the state and the first Native American woman nominated for Governor in US history. She is recognized in Idaho and across the nation as an inspirational and audacious leader.This episode is brought to you by Thrive Market and AquaTru.Thrive Market has made it so easy for me to stay healthy, even with my intense travel schedule. Not only does Thrive offer 25 to 50% off all of my favorite brands, but they also give back. For every membership purchased, they give a membership to a family in need. Get up to $20 in shopping credit when you sign up and any time you spend more than $49 you’ll get free carbon-neutral shipping. All you have to do is head over to thrivemarket.com/Hyman.We need clean water and clean air not only to live but to create vibrant health and protect ourselves and loved ones from toxin exposure and disease. That’s why I’m teaming up with AquaTru and AirDoctor to offer you the AquaTru Water Purification System and AirDoctor Professional Air Purifier systems at a special price. Learn more at www.drhyman.com/filter.Here are more of the details from our interview:How Paulette’s upbringing helped shape her views on food, healthcare, and community sustainability (5:23)People first healthcare, food sovereignty, and social determinants of health (9:00)Solving food sovereignty issues by relearning how to connect to and grow the food we eat (15:07)Social determinants of health (19:15)How community keeps us healthy (23:37)Fixing the healthcare system through preventative care and reversing chronic disease (30:38)Reimagining our agriculture system (35:18)The influence our unhealthy food system has had on the concept of cultural foods (43:18)How COVID-19 has humbled Paulette (54:40) See acast.com/privacy for privacy and opt-out information.

American Public University faculty member Jonathan Hill and Dr. Bjorn Mercer discuss North American Indigenous music. Jonathan Hill discusses what is Indigenous music, what are popular expectations associated with the music, and how Indigenous music and musicians have shaped mainstream pop. Hosted on Acast. See acast.com/privacy for more information.

In this week's episode Melissa and Jaime tell you about the cowboy artist, CM Russell and his views on what life was like on the frontier. Learn about his outlook on western North American Indigenous people and his connection to our home province of Alberta. We also tell you the story of Elizabeth Vaughn and how her story was tragically lost to unwritten history books. Want your story read on the show? Come on, you know you want to. OR if you have suggestions for a future topic you can email me at Email me beyondthegravepodcast@gmail.com Follow me on IG @beyondthegravepodcast Check me out on Twitter @BeyondGravePod I'm also on Facebook--search for it and I'm sure you'll find it! Thanks for listening! You can support the show by letting a friend know about it, leaving a review, or subscribe so you don't miss future episodes. I also have a Patreon www.patreon.com/beyondthegravepodcast. From One Foot in the Grave to Paying the Ultimate Price, there are a few tiers that you can sign up for to help a girl do even more and even better quality podcast episodes

Diveena Marcus, Ph. D. Indigenous Studies offers a commentary on the history and significance of North American Indigenous removals and the contemporary value it continues to hold for Indigenous North Americans.

Continuing on with Militantly Mixed on the Road from early April with the 3rd of my 4 interviews in Sacramento. My guest this week is D, a student at Sierra College of Italian, Mexican, & North American Indigenous descent but it's complicated! We met at the Student Engagement Centers and recorded our interview while students came in and out to use the resources. On this episode, we chat about how ethnicity and culture are linked but one alone does not necessarily dictate who you are. * * * Produced and Edited by: Sharmane Fury Music by: David Bogan, the One - https://www.dbtheone.com/ * * * Connect with us on Twitter, Instagram, Facebook or leave us a voicemail at 323-545-6001 * * * Militantly Mixed is a fan-sponsored podcast, if you are enjoying the show please consider sponsoring us on Patreon or Paypal today! Thank you. This is a ManeHustle Media Podcast. Turn your side hustle into your ManeHustle.

Continuing on with Militantly Mixed on the Road from early April with the 3rd of my 4 interviews in Sacramento. My guest this week is D, a student at Sierra College of Italian, Mexican, & North American Indigenous descent but it's complicated! We met at the Student Engagement Centers and recorded our interview while students came in and out to use the resources. On this episode, we chat about how ethnicity and culture are linked but one alone does not necessarily dictate who you are.  * * * Produced and Edited by: Sharmane Fury  Music by: David Bogan, the One - https://www.dbtheone.com/ * * * Connect with us on Twitter, Instagram, Facebook or leave us a voicemail at 323-545-6001 * * * Militantly Mixed is a fan-sponsored podcast, if you are enjoying the show please consider sponsoring us on Patreon or Paypal today! Thank you. This is a ManeHustle Media Podcast. Turn your side hustle into your ManeHustle.

In this episode of The Reality Dysfunction, Prof. Ernesto Mireles and Alex Yanish discuss the applications of Mao's theory of protracted warfare to North American Indigenous struggles. They do this through the frame of the essay by Edward Lawrence Katzenbach, who worked at the Pentagon as deputy assistant Secretary of Defense for education and manpower resources during the Kennedy administration. His brother Nicholas deBelleville "Nick" Katzenbach (January 17, 1922 – May 8, 2012) was an American lawyer who served as United States Attorney General during the Lyndon B. Johnson administration.     Check out our website: www.waroftheflea.org Hit up our YouTube: REALITY DYSFUNCTION YOUTUBE Get in touch on Twitter with us: Alex Yanish @bingbongvictory Ernesto Mireles @ernestomireles

In episode #298 of Talking Radical Radio (December 4, 2018), Scott Neigh interviews Terri Monture, a Mohawk woman from Six Nations of the Grand River who lives in Toronto. They talk about Indigenous Land Defence Across Borders, a project that is working from an Indigenous feminist perspective to engage in solidarity exchanges in which Indigenous people from North America and Palestinians visit each other's territories, learn about each other's struggles, and build relationships. For a more detailed description of this episode, go here: http://talkingradical.ca/2018/12/04/trr-ildab/

On a cold, rainy dawn in late November 1872, Lieutenant Frazier Boutelle and a Modoc Indian nicknamed Scarface Charley leveled firearms at each other. Their duel triggered a war that capped a decades-long genocidal attack that was emblematic of the United States’ conquest of Native Americas peoples and lands. California author and editor Robert Aquinas McNally tells the wrenching story of this conflict in The Modoc War: A Story of Genocide at the Dawn of America’s Gilded Age (Bison Books, 2017). The 1872-73 Modoc War was one of the nation’s costliest campaigns against North American Indigenous peoples, in which the army placed nearly one thousand soldiers in the field against some fifty-five Modoc fighters. Although little known today, the Modoc War dominated national headlines for an entire year. Fought in south-central Oregon and northeastern California, the war settled into a siege in the desolate Lava Beds and climaxed the decades-long effort to dispossess and destroy the Modocs. The war did not end with the last shot fired, however. For the first and only time in U.S. history, Native fighters were tried and hanged for war crimes. The surviving Modocs were packed into cattle cars and shipped from Fort Klamath to the corrupt, disease-ridden Quapaw reservation in Oklahoma, where they found peace even more lethal than war. The Modoc War tells the forgotten story of a violent and bloody Gilded Age campaign at a time when the federal government boasted officially of a “peace policy” toward Indigenous nations. This compelling history illuminates a dark corner in our country’s past. Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.       Learn more about your ad choices. Visit megaphone.fm/adchoices

On a cold, rainy dawn in late November 1872, Lieutenant Frazier Boutelle and a Modoc Indian nicknamed Scarface Charley leveled firearms at each other. Their duel triggered a war that capped a decades-long genocidal attack that was emblematic of the United States’ conquest of Native Americas peoples and lands. California author and editor Robert Aquinas McNally tells the wrenching story of this conflict in The Modoc War: A Story of Genocide at the Dawn of America’s Gilded Age (Bison Books, 2017). The 1872-73 Modoc War was one of the nation’s costliest campaigns against North American Indigenous peoples, in which the army placed nearly one thousand soldiers in the field against some fifty-five Modoc fighters. Although little known today, the Modoc War dominated national headlines for an entire year. Fought in south-central Oregon and northeastern California, the war settled into a siege in the desolate Lava Beds and climaxed the decades-long effort to dispossess and destroy the Modocs. The war did not end with the last shot fired, however. For the first and only time in U.S. history, Native fighters were tried and hanged for war crimes. The surviving Modocs were packed into cattle cars and shipped from Fort Klamath to the corrupt, disease-ridden Quapaw reservation in Oklahoma, where they found peace even more lethal than war. The Modoc War tells the forgotten story of a violent and bloody Gilded Age campaign at a time when the federal government boasted officially of a “peace policy” toward Indigenous nations. This compelling history illuminates a dark corner in our country’s past. Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.       Learn more about your ad choices. Visit megaphone.fm/adchoices

On a cold, rainy dawn in late November 1872, Lieutenant Frazier Boutelle and a Modoc Indian nicknamed Scarface Charley leveled firearms at each other. Their duel triggered a war that capped a decades-long genocidal attack that was emblematic of the United States’ conquest of Native Americas peoples and lands. California author and editor Robert Aquinas McNally tells the wrenching story of this conflict in The Modoc War: A Story of Genocide at the Dawn of America’s Gilded Age (Bison Books, 2017). The 1872-73 Modoc War was one of the nation’s costliest campaigns against North American Indigenous peoples, in which the army placed nearly one thousand soldiers in the field against some fifty-five Modoc fighters. Although little known today, the Modoc War dominated national headlines for an entire year. Fought in south-central Oregon and northeastern California, the war settled into a siege in the desolate Lava Beds and climaxed the decades-long effort to dispossess and destroy the Modocs. The war did not end with the last shot fired, however. For the first and only time in U.S. history, Native fighters were tried and hanged for war crimes. The surviving Modocs were packed into cattle cars and shipped from Fort Klamath to the corrupt, disease-ridden Quapaw reservation in Oklahoma, where they found peace even more lethal than war. The Modoc War tells the forgotten story of a violent and bloody Gilded Age campaign at a time when the federal government boasted officially of a “peace policy” toward Indigenous nations. This compelling history illuminates a dark corner in our country’s past. Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.       Learn more about your ad choices. Visit megaphone.fm/adchoices

On a cold, rainy dawn in late November 1872, Lieutenant Frazier Boutelle and a Modoc Indian nicknamed Scarface Charley leveled firearms at each other. Their duel triggered a war that capped a decades-long genocidal attack that was emblematic of the United States’ conquest of Native Americas peoples and lands. California author and editor Robert Aquinas McNally tells the wrenching story of this conflict in The Modoc War: A Story of Genocide at the Dawn of America’s Gilded Age (Bison Books, 2017). The 1872-73 Modoc War was one of the nation’s costliest campaigns against North American Indigenous peoples, in which the army placed nearly one thousand soldiers in the field against some fifty-five Modoc fighters. Although little known today, the Modoc War dominated national headlines for an entire year. Fought in south-central Oregon and northeastern California, the war settled into a siege in the desolate Lava Beds and climaxed the decades-long effort to dispossess and destroy the Modocs. The war did not end with the last shot fired, however. For the first and only time in U.S. history, Native fighters were tried and hanged for war crimes. The surviving Modocs were packed into cattle cars and shipped from Fort Klamath to the corrupt, disease-ridden Quapaw reservation in Oklahoma, where they found peace even more lethal than war. The Modoc War tells the forgotten story of a violent and bloody Gilded Age campaign at a time when the federal government boasted officially of a “peace policy” toward Indigenous nations. This compelling history illuminates a dark corner in our country’s past. Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.       Learn more about your ad choices. Visit megaphone.fm/adchoices

On a cold, rainy dawn in late November 1872, Lieutenant Frazier Boutelle and a Modoc Indian nicknamed Scarface Charley leveled firearms at each other. Their duel triggered a war that capped a decades-long genocidal attack that was emblematic of the United States’ conquest of Native Americas peoples and lands. California author and editor Robert Aquinas McNally tells the wrenching story of this conflict in The Modoc War: A Story of Genocide at the Dawn of America’s Gilded Age (Bison Books, 2017). The 1872-73 Modoc War was one of the nation’s costliest campaigns against North American Indigenous peoples, in which the army placed nearly one thousand soldiers in the field against some fifty-five Modoc fighters. Although little known today, the Modoc War dominated national headlines for an entire year. Fought in south-central Oregon and northeastern California, the war settled into a siege in the desolate Lava Beds and climaxed the decades-long effort to dispossess and destroy the Modocs. The war did not end with the last shot fired, however. For the first and only time in U.S. history, Native fighters were tried and hanged for war crimes. The surviving Modocs were packed into cattle cars and shipped from Fort Klamath to the corrupt, disease-ridden Quapaw reservation in Oklahoma, where they found peace even more lethal than war. The Modoc War tells the forgotten story of a violent and bloody Gilded Age campaign at a time when the federal government boasted officially of a “peace policy” toward Indigenous nations. This compelling history illuminates a dark corner in our country’s past. Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.       Learn more about your ad choices. Visit megaphone.fm/adchoices

On a cold, rainy dawn in late November 1872, Lieutenant Frazier Boutelle and a Modoc Indian nicknamed Scarface Charley leveled firearms at each other. Their duel triggered a war that capped a decades-long genocidal attack that was emblematic of the United States’ conquest of Native Americas peoples and lands. California author and editor Robert Aquinas McNally tells the wrenching story of this conflict in The Modoc War: A Story of Genocide at the Dawn of America’s Gilded Age (Bison Books, 2017). The 1872-73 Modoc War was one of the nation’s costliest campaigns against North American Indigenous peoples, in which the army placed nearly one thousand soldiers in the field against some fifty-five Modoc fighters. Although little known today, the Modoc War dominated national headlines for an entire year. Fought in south-central Oregon and northeastern California, the war settled into a siege in the desolate Lava Beds and climaxed the decades-long effort to dispossess and destroy the Modocs. The war did not end with the last shot fired, however. For the first and only time in U.S. history, Native fighters were tried and hanged for war crimes. The surviving Modocs were packed into cattle cars and shipped from Fort Klamath to the corrupt, disease-ridden Quapaw reservation in Oklahoma, where they found peace even more lethal than war. The Modoc War tells the forgotten story of a violent and bloody Gilded Age campaign at a time when the federal government boasted officially of a “peace policy” toward Indigenous nations. This compelling history illuminates a dark corner in our country’s past. Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.       Learn more about your ad choices. Visit megaphone.fm/adchoices

Shalom everyone. This mornings show will be about why Black Americans aka negros have been classified and labeled by Caucasoid whites aka gentiles who are not indigenous to (anywhere) on planet earth by the way as; niggers, negro, negrito, coloureds, blacks and now, African Americans. My question to you is, has other racial group been labeled and RENAMED so many different times the way we have? And most of all why don't Black Americans have an issue with having their racial classification ie... identities changed so many times when it is not happening to anyone one else? Hopefully after this show you will have some well desrved answers to these question and prayerfully this mornings show will ignite a pyramid (fire in the middle) inside of you carrying the Ruak Kodesh that will motivate YOU to ask more un-asked questions about YOURSELVES and the true illegal aliens upon this earth who have cleverly renamed (themselves) white for reasons i think we all KNOW why. http://www.gizapyramid.com/mehler-originword.htm my social contacts: https://www.facebook.com/el.maat.73 https://www.facebook.com/9MINDsacredBlacksisterhood https://twitter.com/El_Shiloh9 http://www.blogtalkradio.com/search?q=el+maat   Show call in # (713) 955--0709