Podcasts about Pampanga

Maririnig mo ang kwento ng sakripisyo, pananampalataya, at kahulugan ng tunay na pagsubok sa buhay—isang salaysay ng isang lalaking piniling magpenitensiya hindi lang para sa tradisyon kundi bilang pagpapahayag ng kanyang pananalig at pakikibaka sa hirap ng buhay. Sa tinig ni Pablo, isang anak ng mahirap na pamilya mula Pampanga, madarama mo ang sakit ng pagtigil sa pag-aaral, ang bigat ng responsibilidad, at ang pagnanais na tularan ang isang amang may busilak na puso at pananalig sa Diyos.

Sa episode na ‘to, kilalanin natin ang “Most-viewed Battle Rapper in the World,” ang “Joke King” ng FlipTop Battle League, at ang owner ng Real Jokes Clothing. All the way from Pampanga— si SINIO! BOOM! Sino nga ba si Sinio? Mapa-freestyle o written, kilala na natin si Sinio sa mga bara niyang nakakatawa at tumatatak sa isip kaya sa episode na ito, puno ng katatawanan ngunit seryoso natin siyang kinilala at inalam ang buhay sa loob at labas ng entablado ng FlipTop.  Kwentuhang puno ng katatawanan tungkol sa personal na mga karanasan ni Sinio sa buhay na ginagamit niya sa kaniyang creative process at mga karanasang tumulong na bumuhay sa kaniyang pangarap na pagra-rap!  Listen up, yo!

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. In this vintage APEX episode, Host editor Swati Rayasam continues to highlight the podcast Continental Shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owoimaha- Church. They embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show. Episode Transcripts – Anti-blackness in the PI Community with Courtney-Savali Andrews and Jason Finau Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Swati Rayasam: [00:00:35] Good evening everyone. You're listening to APEX express Thursday nights at 7:00 PM. My name is Swati Rayasam and I'm the special editor for this episode. Tonight, we're going to continue to highlight the podcast continental shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owemma Church who embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show.   Courtney-Savali Andrews & intro music: [00:01:32] These issues are fluid, these questions are fluid. So I mean, I had to go and try get a PHD just to expand conversation with my family .   Gabriel A. Tanglao: [00:01:51] How do we uproot anti-blackness in API spaces? On today's episode, we explore this critical question with two incredible guests. Courtney and Jason share their stories, experiences, and reflections on ways our API communities can be more affirming of black identity and black humanity.   Estella Owoimaha-Church: [00:02:13] What up, what up? Tālofa lava, o lo'u igoa o Estella. My pronouns are she/her/hers, sis, and uso.   Gabriel A. Tanglao: [00:02:23] What's good, family? This is Gabriel, kumusta? Pronouns he/him.   Estella Owoimaha-Church: [00:02:29] I have the great pleasure tonight of introducing our guest today, Jason Finau and Courtney-Savali Andrews. Jason is a social worker with a focus on mental health and substance abuse based in San Francisco. Courtney is an assistant professor of musicology at Oberlin College in Ohio. But I also want to be very intentional about not centering professions above who we are and who we come from. So I'm going to go to Jason first. Jason, please share with us who you are, how you identify and who are your people.   Jason Finau: [00:02:58] Hi everyone. Estella, Gabriel, again, thank you so much for hosting us in this space. My name is Jason. I identify as black and Samoan. My father is a black American from Mississippi and my mother is from American Samoa, specifically in the village of Nua and Sektonga. As a military, brat kind of grew up back and forth between Hawaii and Southern California. So I have a very strong love for the ocean and where my peoples come from. So, very excited to be on your podcast.   Courtney-Savali Andrews: [00:03:27] [Speaking Samoan] Tālofa lava I am Courtney-Savali Andrews from Seattle, Washington. I identify as an African American Samoan. My father is from Seattle, born and raised in Seattle, from Opelika, Alabama. That's where his roots are, and my mother is from American Samoa from the villages of Nwoma Sitsona and Aminawe. And Jason and I are maternal cousins.   Estella Owoimaha-Church: [00:03:59] I did not know that. [Laughs] Good to know. Actually, just for some context, Jason and Courtney, you were one of my blessings in 2020. I received an email message about a space called Black + Blue in the Pacific, and it was a flier for a Zoom gathering with other black Pacifica peoples and I jumped on the call, not knowing what to expect, but it was only one of two times I can remember in my entire life feeling truly seen as black Samoan, and not having to separate those two or shrink any part of myself or who I am. So Jason, can you please share what the space is about and how it came to be?   Jason Finau: [00:04:42] Sure. That warms my heart that that was your reaction to participating in that space. So this was kind of born out of all of the protests against racial injustices across the country, especially with George Floyd and the other countless, unfortunately, countless deaths of black men and women at the hands of police brutality. And EPIC, which is the Empowering Pacific Island Communities, a nonprofit organization out in Long Beach reached out to me to kind of talk about how we can address anti-blackness within the Pacific Island communities in speaking with Tavae Samuelu, who is the executive director of EPIC and Teresa Siagatonu who is an amazing creative poet, artist, everything. We got together, started talking about like, well what was the real purpose for this group? Why are they reaching out to me specifically in the work that I do? And I think that part of that came from the fact that I am a licensed clinical social worker and that I do have a background in mental health and working in trauma, generational trauma and looking at how we as human beings look to take care of ourselves in a community that we as black human beings look to take care of ourselves in a community that doesn't value who we are and what that looks like for those of us who belongs to two different communities, one being the black and then the other being the Pacific Island community. And then even, you know, bringing that down even further to the, within the Pacific Island community, being in the Polynesian community and then being specifically in the Samoan community.   So in talking with that, the first person I thought about when they asked me to facilitate a group where we can gather other individuals who identified as being black and Pacific Islander, the first person I thought about co-facilitating this group with was my cousin Courtney-Savali Andrews. Just given the fact that she has done so much in research and education and understanding about PI cultures, with the work that she's done here in the States, as well as out in the Pacific, out in New Zealand and Samoa, and I'll let her talk more about that, but this is another part of the reasons why I thought about her instantly, and also because she and I have had these conversations about what it means to be black and Samoan, and to identify as both, and to sometimes have to navigate being one over the other in spaces, and even in spaces where It's a white space and having to figure out like which one are we like code switching between. So in thinking about this group and in thinking about this space, you know, one of the larger conversations that came out of those who engage in this group, that we have every second Tuesday of the month is that representation of seeing other folks who are also black and Pacific Islander who aren't related to us. And so these are the conversations that Courtney and I have had. I've had the same conversations with other first cousins who also happened to be black and Samoan, but I've never actually have met like one hand I can count on how many times I've met another person who identified as black and Pacific Islander. And so being able to host this space and to focus it, to start off that focus on anti-blackness and to talk about how we're all working to deal with what it means to say Black Lives Matter when someone who visually presents as Samoan or someone who visually presents as Tongan or any other of the Pacific Islands. Like, what does it mean for them to say Black Lives Matter, when those of us who identify as both black and Pacific Islanders aren't really feeling how that message is as substantial as they may be trying to, to come across.   Being able to gather in a space where we see other folks who look like us, who shared experiences that were so similar to what we have shared and what we have gone but also very different. And looking at how, you know, some folks grew up identifying primarily with the Samoan culture, whereas other folks grew up primarily identifying with the black culture and not being able to reconcile either one. So seeing that spectrum of experiences was able to provide us with an opportunity to grow for each other, to support each other, and to learn from each other. I was very thankful and grateful for having, for EPIC being able to step in and seeing that as an organization that does focus on empowering Pacific Island communities that they understood that when we look at the micro communities within that larger macro level of a PI community, looking at that individual black and PI cohort and understanding that that experience is different than the general experience. And so they wanted to make sure that we're facilitating those conversations, that we're holding safe spaces for those conversations, and that we're encouraging those conversations. So I really do appreciate them so much for that, and not taking it upon themselves to tell us how we should be engaging in these conversations, how we should be feeling, and asking us what we should be doing to get PIs to understand the impact of anti-blackness, within the, in the PI community for us personally.   Estella Owoimaha-Church: [00:09:29] And as you were talking, I was laughing at myself thinking, yeah, I can count on one hand too, aside from my brothers, the other black Samoans or Polys I know, and I had an experience in college as a freshman, Cal State Northridge, in my EOP cohort. I met another Leilani, Leilani is my middle name, I met another Leilani who happened to be half black, half Samoan, also from South LA. And we saw each other and ran to each other like we were long lost siblings or something [laughs] and we just knew, and it was the first time I had seen someone who looked like me that was not The Rock. [Jason laughs] Like, the only person to look to, that was yeah. I don't know, it wasn't enough to have, you know, The Rock as my only representation. I appreciate him, but definitely wasn't enough. And shout out to EPIC and Tavae, because I think I mentioned earlier, being in Black + Blue was, it was like the second time in my life. I can say that I felt seen and one of the first times I felt seen as Samoan was at 30. I happen to be in a workshop led by Tavae on organizing PI communities. That was the first time I met her, but I left her session like in tears because I felt a whole part of whatever was happening in the conversation, the festivities, I could be like my full self.   Gabriel A. Tanglao: [00:11:00] And those spaces are so important for us, right? To have that community, to be able to connect. So Jason, I appreciate you sharing that origin story of Black + Blue. And my question for Courtney actually, to bring in some of your experience into the space. Why was it important to create or forge a space such as this one with Black + Blue?   Courtney-Savali Andrews: [00:11:22] Well, I will say that I've had the privilege of a different experience having met several African American and African Pacific Islanders in Seattle through my experience in the US. And I mean, this goes all the way back to my childhood. I went to a predominantly, and this is going to sound pretty interesting, but in the 70s, I went to a predominantly Filipino-Italian parish that was budding a Samoan congregation and that particular congregation was connected to the Samoan congregational church that my mother was affiliated with. So, of course, this is family based, right? But growing up in that particular setting, I was affiliated with many cultural dance groups, particularly Polynesian dance troupes and such, and through those various communities I would run into many particularly Samoan and African American children. So that was something that was pretty normalized in my upbringing. On the other side of that, my father's family was very instrumental in various liberation movements, affiliations with the Black Panthers. And so I also grew up in a very black nationalist leaning family. So, I mean, I couldn't run away from just anything that had to do with considering identity politics and what it meant to be “both and” so the wrestle started really early with me. I also want to say that because I was indoctrinated in so many questions of what it meant to be whatever it is that I was at the time. Cause you know these issues are fluid and the questions are fluid. So that extended all the way throughout even my educational journey having pursued not just a musical degree, but also degrees in cultural studies. It was the only place that I could really wrestle and engage with literature that I was already introduced to as a child, but to, you know, have opportunities to deep dive into that literature, highlighting certain figures, engaging with the writers of these literature. So by the time I got to college, it was piano performance and Africana studies for me. In the arts, through my music through musical theater performance, my Polynesian dance background, it all just kind of jumbled up into this journey of always seeking spaces that allow for that type of inquiry.   So, after undergrad, this turns into a Fullbright study and then eventually a PHD in Music and Pacific and Samoan studies. In that journey, I did not think that the outcome would be as rich as it became. I did seek out one of my supervisors, who was Teresia Teaiwa. A very prominent poet, spoken word artist and scholar, and she was the founder of the Pacific Studies program at Victoria University in Wellington, New Zealand. So I went to study underneath her. She actually is African American Banaban so from the Kiribati islands and amongst her like astounding output of work, she reached out to me and four other African American Pacific women historian artists, like we all share the same general identities to start an organization, or at least an affinity conversationalist group, called Black Atlantic, Blue Pacific. This was back in 2014 when she started the conversation with us again, I had an opportunity to now, across the world, connect with other African American Pacific peoples that were rooted in other spaces. So I was the one who was, you know, born and raised in the US But then we had Joy Enomoto an African American Hawaiian who's based in Hawaii. Ojeya Cruz, African American [?] and LV McKay, who is African American Maori based in Aotearoa. So we got together and started having very specific conversations around our responses to Black Lives Matter as it was gaining much momentum in 2015. And it was my supervisor Teresia, that said, “You have to open up about how you feel,” and particularly because I was so far away from what home was for me, she offered up a space for me to not only explore further what my response to the movement was, but also just my identity in tandem with the rest of them. So we actually began to create performance pieces along with scholarly writing about that particular moment and went to this festival of Pacific arts in 2016 which was in Guam and pretty much had a very ritualistic talk. It wasn'tinteractive, it was our space to share what our experience and stories were with an audience who did not have a chance to engage with us on it. It was us just claiming our space to say that we exist in the first place. And that was a very powerful moment for me and for the others. So to connect this back to four years later, when Jason reaches out about Black + Blue in the Pacific, the name of this group actually came from the publication that we put together for that 2016 FESPAC presentation. It really was a moment that I actually didn't think would extend out in the ways that it has, but it also felt like a duty to extend that conversation and Teresia Teaiwa has since passed, but it felt like, you know, this is what, this is the work that, that I've given you to do. So it just felt very natural to join with my cousin in this work and realize what this conversation could be across the water again, back home in the US.   Estella Owoimaha-Church: [00:18:09] Listening to you I was I don't want to say envious, but I didn't have that same experience growing up. And, you know, oftentimes I wonder where I would be in my identity crisis, which seems like it has lasted for so long, if I had shared in similar experience as a child. I grew up in predominantly black communities and all black apostolic school and I just, I didn't have other, I mean I ran up to the one girl I saw as a college freshman and squeezed her. So that tells you a lot, but I shared similar experiences as an undergrad or in college in majoring in black studies, majoring in theater, musical theater and that being the space where I got to at least express some of who I am or who I want it to be, but definitely trying to create what you experienced or had for my daughter now, trying to make sure that she gets to be as pro black and black and proud as she wants to be rocking her Angela Davis fro while also wearing her Puletasi, trying really hard to make sure that she has all of that. Growing up, I never felt like I was welcomed in Samoan or Poly spaces or fully in black spaces either. I felt like folks had to make a point to other me or erase part of my identity for their convenience. And it's only now that I am learning who my Samoan relatives are, what are our namesake or the villages that my family comes from and reconnecting with aunts and uncles and my grandparents through the powers of Facebook. But over the years, it's been a long like push and pull. And it's because our last names are, our names are very distinctive. And so when you put that name in there suddenly like, “Oh, I found all these relatives.” Like I didn't have to do the ancestry thing because you put the name in on Facebook and all of a sudden you find all your cousins and you're seeing childhood pictures where like your own kid can't tell who's who so I know we're related. You know what I mean? But anyway, like over the years it's been this like back and forth of me deleting relatives and then, you know, letting them come back because I don't know how to broach the conversation about their anti-blackness. I don't know what to tell them when they post something that is very racist and absolutely not okay. And I don't know what to do other than, you know, I'm just going to delete you and then maybe 2 years from now, I'll, as you as a friend, again, we could try this one more time. And I have one aunt in particular, a great aunt who there was just a misunderstanding. I didn't respond to a message right away after not seeing her since I was maybe 5 or 6. I can't remember. But in my 20s, I'm getting married, she's sending me messages and I didn't respond right away. And the response I got included her calling me the N word. And so then I'm like, “Oh, okay.” I was like, trying to open up and let you all back into my life. And here we are again. So I'm done. And so I spent a lot of time, like picking and choosing who I was going to let in or not and so I've started this journey at 30. I want to learn my language. I want to figure out who is in my family tree. Who are my people? Where do I come from? And be selective about who I choose to actually grow relationships with. Like I can still know who they are, where they come from, where I come from, what my roots are, and also make choices about who gets to be in my life. And I'm only just now realizing that at 32, as I try to learn my language and reclaim what is mine, what belongs to me. All of that aside, can you relate to any of that? And if so, is there an experience that you feel comfortable sharing?   Courtney-Savali Andrews: [00:22:00] I absolutely relate to that, to the extent, I mean, I had to go and try to get a PhD just to expand conversation with my family and I had to do it across the water. I got to a point where, just asking questions, about, you know, cultural matters, or even trying to navigate my way through a family event, while I've had many wonderful experiences, just trying to, again dig deep to understand why are we who we are, why are our family issues what they are those kinds of things, I would always hit a particular wall that was met with either like, “Why do you even care?” Or “Oh, that's not important.” But it was, this is not important for you. And I, you know, took that with a lot of like, “Well, what's that mean? I can learn anything.” And then again, that, that comes from this, like I said, black nationalist attitude of I am wholly wonderful, just in my skin as I am. Therefore, I'm smart. I'm, you know, all of those kinds of things. So it became a learning quest for me to say, not only am I going to go after learning as much as I can. I'm going to get the highest degree you could possibly get in it only to now reach a point. I mean, I'm 10 years into this program and it's been the one-two punch all the way through. And now I'm on the other side of this journey, realizing that even in that quest, this really doesn't change many of my conversations if I go back into my family, nor is it really looked upon as a notable achievement, which is to be questioned because it's like, I've done everything that I possibly can. But at the same time, it really does feel like this is the black experience as it connects to respectability politics. On another side of thing I suppose, try to aspire to be a race woman for the Pacific and specifically the Samoan identity. And that's just a really, really tall order. Right. All that to say, yes, I absolutely identify and realize that my conversation can only be had with those who are open to have it. I think that right now in this particular moment, we have more Pacific peoples and more people in our families that are willing to at least sit at the table and have conversation because they have new language around what they are wanting to know and what they would like to see for their own community. So that's really, really refreshing and inspiring.   Jason Finau: [00:24:46] I agree. I definitely [have] a lot of experience and feeling in feeling othered and feeling that my black identity was conveniently left out in a lot of conversations and a lot of learning lessons, I think, growing up. In contrast to Courtney's upbringing, I was born and raised on the Samoan side. It was everything Samoan related. My first language was Samoan. My mom stopped speaking Samoan to me at home because she recognized that I was struggling in school early on like in pre- k, kindergarten, first grade, because I couldn't keep up with the other students and they didn't have ESL for Samoan speaking kids. So, I think as a protective factor, my mother just started to distance me from the Samoan language in order to excel in school. And I think that a lot of having been able to grow up in a very large Samoan family and engaging in a lot of the traditional activities and cultural practices and doing the dances and going to a local [?] church. Having that has always been great but I think that seeing the way or listening to the way that other Samoans would refer to their own family members who were black and Pacific Islander or black and Samoan in those families, a lot of the times the language is just so derogatory, but they, that language never used to, or was never directed at me. And I think that part of that was because that people knew who my mother was and they knew who my grandparents were and I think I was insulated from a lot of that negative talk, negative behaviors against those who identified as black and then like the children that were products of those Samoan and black relationships. I reflect on that quite often because I think that when listening to a lot of the stories that I've been able to bear witness to in our black and PI group. You know, like I mentioned before that we are seeing like two different, two different upbringings, two different ways that people experience their lives as being black and Samoan. And for me, it was like, because I was wrapped in that Samoan culture, that black identity of mine was never really addressed or talked about. That then it made me feel like I just, I'm a Samoan boy. I don't identify as someone who was black. I didn't identify as someone who was black or was comfortable with identifying as someone who was black until my 20s. Late 20s, early 30s, you know when I introduced myself, it was always Samoan first black second, everything that I did, instead of joining the Black Student Union group, I joined all the Asian and Pacific Island groups at any school that I went to again, as I said, being a military brat, I went to a lot of schools growing up before college. And then in college a lot of different universities. And when I went to those programs, like in high school and junior high, I'd always be, I would always join the Asian Pacific Island groups because I didn't feel comfortable being a part of the black, any of the Black Student Unions or any black affinity groups, because again like I said my for me internally, I was Samoan and that's where I wanted to be. I didn't recognize for myself because I could see it in the mirror that I presented as someone like a black male and I think that part of the reason why I also steered more towards Asian and Pacific Island groups was because I wanted people to see me as this black guy walking into your Asian and Pacific Island group, who also is Samoan but you don't know that until I tell you. And that was for me to share and for me to just sit there for them to stare at me until I made that truth known. And that was my way of addressing that issue within the PI community. But it was also a way for me to run away from that black identity to hide from that black identity because I wasn't, I didn't want to be identified that way when I was in the API group. It's because I wanted to be identified as Samoan and not black, even though I presented. So in thinking about how a lot of those conversations went, I think one situation in particular really stuck out for me. And that's when I did a study abroad in New Zealand during undergrad and, you know, there's this whole thing about the term mea uli in Samoan to describe someone who is black and Samoan and that was the term that I remember using and being told. As a kid, growing up, my mom used it, didn't seem like there was an issue. All family members, everyone in the community is using it. So I just assumed that is exactly how it was. I never had the wherewithal to think about how to break down that word, mea uli, and think of it as like a black thing. So I was in New Zealand studying abroad and I met some students, some Samoan students in one of my classes. They invited me to their church, the local [?] church. I was like, oh great, I'll go to church while I'm here. Satisfy my mom. She's back home in Oceanside, California, telling me that I need to go to church, that I need to focus on my studies. So I do this. I go with them. And as they're introducing me to folks at their church, when I describe myself as mea uli I mean, you can hear a pin drop. It was like, these people were I don't know, embarrassed for me, embarrassed for themselves to hear me use that word to describe myself. It was just, I was, I don't think I've ever been more embarrassed about my identity than I was in that one moment, because then my friend had to pull me off to the side, just like “Oh, we don't use that word here.” Like she's like, schooling me on how derogatory that term was for those Samoans in New Zealand who identify as black and Samoan. And mind you, the friends that I was with, they were, they're both sides of the family are Samoan, and so this is a conversation that they're having with me as people who aren't, who don't identify as black and Samoan. And so then when I, I brought that back to my mom and I was just like, “Did you know this? Like, how could you let me go through life thinking this, saying this, using this word, only to come to this point in my adult life where now I'm being told that it's something derogatory.” That was a conversation that my mom and I had that we were forced to have. And I think for her, very apologetic on her end, I think she understood where I was coming from as far as like the embarrassment piece. But from her, from her perspective and her side of it, she didn't speak English when she first got to the United States either. She graduated from nursing school in American Samoa, had been in American Samoa that whole time, born and raised, came to the United States, California, didn't speak a lick of English, and was just trying to figure out her way through the whole navigating a prominently white society and trying to figure out English. And so I think language was one of the least of her worries, as far as that might have been because it's just like coupled on with a bunch of things. I mean, this is a Samoan woman who doesn't speak very much English, who is now in the military, in the Navy. So, in an occupation that is predominantly male, predominantly white and predominantly English speaking. And so, for her, there was a lot of things going on for herself that she had to protect herself from. And I think she tried to use some of those same tactics to protect me. But not understanding that there is now this added piece of blackness, this black identity that her child has to navigate along with that Samoan identity. And so, we've had some really great conversations around the choices that she had to make that she felt like in the moment were the right choices to keep me safe, to get me what I needed in order to graduate high school on time unlike a lot of our other family members, to go to college, you know, again, being the first one to have a bachelor's degree and the first one to have a master's degree, within our family tree. And so, a lot of the successes that I've had in life to be able to get to this point and have these conversations and to facilitate a group like black and PI, Black + Blue in the Pacific and to be on a podcast with all of you, were the sacrifices and choices that my mom had to make back.   I say all that because those, the choices that she had to make, she wasn't able to make them in an informed way that would have promoted my black identity along with my Samoan identity. And so having to navigate that on my own. I didn't grow up with my dad, so I don't have any connection. I didn't have any connection to the black side of my family. And so I didn't have, and then growing up in Hawaii and in Southern California, primary like San Diego, in the education piece, like the majority of my teachers were white, or in San Diego, a lot of them were Latin, Latinx, and then in Hawaii, a lot of them, they were either white or they were some type of Asian background like a lot of Chinese, a lot of Japanese teachers, but I didn't have any, I never had a Polynesian teacher, Pacific Islander teacher, and I never had a black teacher until I got to college, and then seeing that representation also had an impact on me. I think one of my most favorite sociology professors at California State University in San Marcos. Dr. Sharon Elise was just this most phenomenal, eye opening, unapologetically black woman. And it was just like the first time I was ever able to like be in the company of that type of presence and it was glorious. And I think it was part of the reason why I switched from pre med to social work. In thinking about, and going back to your original question about an experience of being othered or feeling like your black identity is erased in that company. Like I said, I walk confidently amongst and within Samoan communities, but not nearly as confidently as I do in black spaces. And even when I'm in those Samoan spaces, I'll walk into it, but then the first thing I'll do is share my last name. And then the moment I say my last name, then it's like, okay, now we can all breathe. I've been accepted. They know who I am because of who my family is based on the name that I provide. When I go into a black space, I don't have that. I don't have that convenience. I don't have that luxury. And so I think that's another reason why I was okay with allowing that black identity, my black identity to be ignored, to be silenced, to be othered because it was just easier. I think I had a lot more luxuries being on the Samoan side, than being on the black side. And now where I am today, both personally and professionally, a much, much more confident conversation can be had for myself, with myself about my identity. And then having those same conversations with my family and with my friends and in thinking about hard conversations with family members around anti-blackness, around the use of derogatory language, or around just the fact like, because we are half Samoan that we could never fully appreciate the Samoan culture and tradition. But I look at my cousins who are full Samoan, who barely speak the language, who barely graduated from high school or like are in situations where they aren't able to fully utilize an identity that can bring them the fullness or richness of their background. I'm like, all right, well, if you want to have conversations about someone who was half versus full, and then looking at those folks who are back on the island and what their perception of full Samoans are on the continental US and all of those things, like, there's so many layers between the thought processes of those who consider themselves Samoan or even just Pacific Islander, and what does that mean to them based on where they're from. And then you add that biological piece, then it's like, okay, well those who are on the continental US or outside of American Samoa or the independent nation of Samoa, what does that mean for them to be Samoan [unintelligible].   Gabriel A. Tanglao: [00:35:15] One of the things that you said that really resonated with me was when you were sharing the story of how your mother had, as you said, tactics to protect you as she navigated in these predominantly white spaces. That reminds me of a quote by Dr. Cornel West, who talked about having our cultural armor on. And when Courtney was sharing her story, I was thinking about how there's also educational armor and linguistic armor, and we put on layers of armor to protect ourselves in these white supremacist institutions and spaces. So both of you sharing your story and journey really was powerful for me, and also grounding it in the formative years of your educational journey and your race consciousness journey. One of the pivotal factors in my evolution and my race consciousness was being a part of the Black Student Union in my undergraduate school. And I'm Filipino, my mother's from Manila, my father's from Pampanga province. And it was actually the black community that embraced and raised my consciousness around my own liberation as an Asian person, as a Filipino person. So I'm a student in many ways, and my intellectual and spiritual evolution was really informed by the black liberation movement.   Swati Rayasam: [00:36:43] You are tuned in to APEX Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online at kpfa.org. Coming up is “March 4 Education” on the Anakbayan Long Beach May Day mixtape.   SONG   Swati Rayasam: [00:37:03] That was “Find my Way” by Rocky Rivera on her Nom de Guerre album. And before that was “March 4 Education” on the Anakbayan Long Beach May Day mixtape. And now back to the ConShifts podcast.   Gabriel A. Tanglao: [00:44:12] So this is all very powerful and grounds us back in the topic that we're trying to unpack. So I have a question for both of you on how do we begin to interrogate anti-blackness in Asian and Pacific Island communities, specifically among Polynesians, Asians, Micronesians. How might we uproot anti-blackness in the spaces that we find ourselves?   Courtney-Savali Andrews: [00:44:36] I think we need to start with identifying what blackness is in these conversations before we get to the anti part. Are we talking about skin? Are we talking about, you know, cultural expression? Are we talking about communities, black communities within our own respective nations? So one of the things that in thinking through this, today's conversation, you know, I was thinking that, you know, starting with identifying our indigenous black communities at home, you know, in pre-colonial times. And even as we have the development of the nation state, just seeing where people are in their understandings of those communities would be a wonderful place to start before we even get to the drama that is white supremacy in the US and how that monster manifests here and then spreads like a rash to the the rest of the colonial world. I would really start with like, what are we talking about in terms of black and blackness before we go into how people are responding in a way to be against it.   Jason Finau: [00:45:52] Yeah, that was solid Court. Definitely providing that definition of what blackness is in order to figure out exactly what anti-blackness is. Kind of adding to that is looking around at the various organizations that are out there. When we go back to the earlier examples of being in API spaces, but primarily seeing more Asian faces or Asian presenting faces, thinking about, and I'm just thinking about like our Black + Blue group, like, there are so many of us who identify as black and Pacific Islander or black and Asian. And yet the representation of those folks in spaces where nonprofit organizations, community organizations are trying to do more to advance the API agenda items to make sure that we get more access to resources for our specific communities, whether that's education, healthcare, employment resources, all of that. When we look at those organizations who are pushing that for our community, you just see such a lack of black and brown faces who are part of those conversations. And I would have to say that for those organizations and for the people who will participate in any of those activities that they promote. To look around and not see one person who presents as black and may identify as black and PI seems kind of problematic to me because, you know, I used to think that growing up in the 80s and 90s that outside of my cousins, there were no other black and PI people. I'm learning now as I get older and again with our Black + Blue group, that there are so many of us, I mean, there are folks who are older than I am. There are a number of people around the same age. And then there's so many young kids. And so for none of those folks to feel, and that is another, that was a common theme, from our group was that a lot of the folks just didn't feel comfortable in PI spaces to be if they were black in and Hawaiians might be comfortable in the Hawaiian space to speak up and say anything or in whatever Pacific Island space that they also belong to is that they just didn't feel comfortable or seen enough to be a part of those. I think you know, once we identify what blackness is within our within the broader API community, we can also look at well, you know, why aren't there more people like us, those of us who do identify as black and PI, why aren't more of us involved in these conversations, being asked to be a part of these conversations, and helping to drive a lot of the messages and a lot of the agendas around garnering resources for our community.   Gabriel A. Tanglao: [00:48:18] One of the pieces that's really present for me, when you started asking the question on how we define blackness before we begin the conversation around anti-blackness reminded me of Steve Biko learning about the black consciousness movement in South Africa and the anti apartheid movement. I had the opportunity to travel to South Africa for global learning fellowship and started to learn more about the anti apartheid movement. But when Steve Biko discussed black consciousness as an attitude of mind and a way of life, it got me thinking in one direction while at the same time in this conversation that we're having here, when we talk about colorism with post colonial society, the Philippines being one of them, how does colorism show up? I'm wrestling that. So I just appreciate you bringing that question into the space.   Estella Owoimaha-Church: [00:49:05] So Black + Blue, it's an affinity space for black Polys and I need to just say thank you for providing the space. It has been therapeutic and healing and again, everything I knew I needed and had no idea where to find. So I appreciate it so much. So I'm wondering, I guess, how do we create similar spaces for other folks? Or is there a need to like, does Black + Blue just exist for us? And is that enough? Or do we need to start thinking about doing more to create similar spaces for other folks? And I'll leave that to whoever wants to respond before my final question.   Courtney-Savali Andrews: [00:49:45] I'll just jump in and say that I think that, you know, any opportunity for folks to gather to create and wrestle through dialogue is absolutely necessary at this particular point in time with social media and a fairly new cancel culture that exists. It's really a detriment to having people understand how to connect and even connect through disagreement. So I think that there should always be space made for people to have tough conversations, along with the celebratory ones. So I'm always all for it.   Jason Finau: [00:50:23] Yeah, I would agree. I think if I've learned anything out of being able to facilitate the Black + Blue group that there is just such a desire for it and unknown and even an unknown desire. I think people, you know, didn't realize they needed it until they had it. And I think it feels unique now it being a black and Blue space, Black + Blue Pacific space. But I can see that need kind of going outside of us. How do we take the conversations that we're having with each other, the learning and the unlearning, the unpacking of experiences, the unpacking of feelings and emotions and thoughts about what we've all been through to share that with the broader Pacific Island community in a way that can steer some people away from some of the negative, behaviors that we find that can be associated in speaking of people who identify as black or African American? But I can see that as not just for those who identify as black and Pacific Islander, but also for parents of children who are black and Pacific Islander, and for the youth. So like right now our Black + Blue group is geared towards the adult population of those who identify as black and PI. But then also thinking about like the younger generation, those who are in high school or in middle school or junior high school, who are also maybe going through the same things that we all went through at that point and needing a safe space to have those conversations and kind of process those things. Because they may have a parent who may not understand, you know, if they only have their Pacific Island parent, or they're primarily identifying with their black side because they don't feel comfortable with the Pacific Island side, whatever their journey is being able to provide that for them, but then also providing a space for parents to understand where their kids may be coming from, to hear from experiences and learn and potentially provide their kids with the resources to navigate very complex ideas. One's identity journey is not simple. It is not easy. It is not quick. And so it's hard. And that is not something, I mean, and I don't expect every parent, regardless of what their children's ethnic background is, to understand what that means like for their kids. But to be able to have a space where they can talk it out with other parents. But I also see that for our Latinx and PI community. I see that for our Asian and PI community, those who identify as both being Asian and Pacific Islander. For me, that just comes from a personal experience because my mom is one of nine. And I think out of the nine, three of the kids had children with other Samoan partners, and the rest had either a black partner, has a Mexican partner, has a partner who identifies as Chinese and Japanese, and has another partner who is white. But I have cousins who are in this space, and so we can all share in the fact that, although we may not all physically identify or people may not be able to physically recognize us as Samoans, that is what we all share in common. So having that for them as well. And then, you know, right now we're in COVID. So it's been a blessing and a curse to be in this pandemic, but I think the blessing part was that we were able to connect with so many people in our group who are from across the states and even across the waters. Once we're able to move past this pandemic and go back to congregating in person, being able to have groups within your respective cities to be able to go and talk in person, whether it's in Seattle, Los Angeles, New York, you know, folks out in Hawaii and like in Aotearoa. Who wants to continue engaging with other folks that they feel comfortable identifying or who they also identify with. Do I think that there is a need? Absolutely. And I can see it just across the board whether people know it or not, I think once we put it in front of them, that is where they'll see like, “Yeah, we need that.”   Courtney-Savali Andrews: [00:53:57] I just wanted to also highlight, you know, a point of significance for me with this group and hopefully one that would serve as a model for other organizations and groups that may develop after this, is modeled off of cultural studies, which is the process of actually remembering and relearning things that we've things and peoples that we've forgotten and with Black + Blue in the Pacific, it's really important to me to also include, and keep the Melanesian, the black Pacific voice in that conversation to model for other peoples of color to reach out to black peoples at home, or regionally to understand and again, remember those particular cultural networks that existed in pre colonial times and even sometimes well into colonial times, as current as you know, the 1970s black liberation movements to highlight Asian and Pacific and, and, and, and other peoples that were non black, but very instrumental in that fight for liberation as a whole, but starting with black liberation first. So, I think this is a really good time in an effort towards uprooting anti-blackness to highlight just how old our relationships with black peoples and black peoples in relationship with Asians and Pacific peoples, South Asians, Southeast Asians, it just goes on and on, to say that we've been in community positively before, so we can do it again.   Estella Owoimaha-Church: [00:55:52] That is the most perfect way to wrap up the episode in reminding us to remember, and reminding us that all of our liberation is definitely tied to black liberation that they're inextricably linked together. Thank you, Courtney. Thank you, Jason. Fa'a fatai te le lava thank you for listening.   Gabriel A. Tanglao: [00:56:13] Salamat thank you for listening.   Estella Owoimaha-Church: [00:56:14] We want to thank our special guests, Jason and Courtney, one more time for rapping with us tonight. We appreciate you both for being here and really helping us continue to build the groundwork for Continental Shifts Podcast.   Gabriel A. Tanglao: [00:56:24] Continental Shift Podcast can be found on Podbean, Apple, Spotify, Google, and Stitcher.   Estella Owoimaha-Church: [00:56:30] Be sure to like and subscribe on YouTube for archive footage and grab some merch on our website.   Gabriel A. Tanglao: [00:56:36] Join our mailing list for updates at conshiftspodcast.com. That's C-O-N-S-H-I-F-T-S podcast dot com and follow us at con underscore shifts on all social media platforms.   Estella Owoimaha-Church: [00:56:52] Dope educators wayfinding the past, present, and future.   Gabriel A. Tanglao: [00:56:56] Keep rocking with us fam, we're gonna make continental shifts through dialogue, with love, all together.   Estella Owoimaha-Church: [00:57:02] Fa'fetai, thanks again. Tōfā, deuces.   Gabriel A. Tanglao: [00:57:04] Peace, one love.   Swati Rayasam: [00:57:07] Please check out our website, kpfa.org backslash program backslash apex express. To find out more about the show tonight and to find out how you can take direct action. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating and sharing your visions with the world. Your voices are important. Apex Axpress is produced by Miko Lee, along with Paige Chung, Jalena Keene-Lee, Preeti Mangala Shekar, Anuj Vaida, Kiki Rivera, Nate Tan, Hien Ngyuen, Cheryl Truong, and me Swati Rayasam. Thank you so much to the team at KPFA for their support and have a great night. The post APEX Express – 1.30.25 Continental Shifts: Anti Blackness in the PI Community appeared first on KPFA.

NEWS: Cancer center being built in Pampanga | Dec. 11, 2024Visit our website at https://www.manilatimes.netFollow us:Facebook - https://tmt.ph/facebookInstagram - https://tmt.ph/instagramTwitter - https://tmt.ph/twitterDailyMotion - https://tmt.ph/dailymotionSubscribe to our Digital Edition - https://tmt.ph/digitalSign up to our newsletters: https://tmt.ph/newslettersCheck out our Podcasts:Spotify - https://tmt.ph/spotifyApple Podcasts - https://tmt.ph/applepodcastsAmazon Music - https://tmt.ph/amazonmusicDeezer: https://tmt.ph/deezerStitcher: https://tmt.ph/stitcherTune In: https://tmt.ph/tunein#TheManilaTimes Hosted on Acast. See acast.com/privacy for more information.

It's Part 2 of our GTWM back to back with Mo and Alex!  The boys take 3 calls that continue to generate a bunch of laughs.  Let's check it out! Caller #3 is Amber who is 36yrs old from Laguna.  Amber had to unfriend her BFF who is now best bud with Amber's husbands mistress. Caller #4 is Timmy who is 39yrs old from QC.  Timmy is having sex with 3 different people a week and is wondering if he is sex addict territory. Caller #5 is Mike who is 33yrs old from Pampanga.  Mike is looking forward to getting married soon and he wants to know what are some tips and tricks to be successful and what are some of the pitfalls to watch out for. We will see you on another episode of GTWM tomorrow. Thanks for the download and please support the podcast by donating as little as $0.99 cents via Spotify --- Support this podcast: https://podcasters.spotify.com/pod/show/djmotwister/support

SPORTS: Quezon, Pampanga clash in MPBL Finals | November 16, 2024Visit our website at https://www.manilatimes.netFollow us:Facebook - https://tmt.ph/facebookInstagram - https://tmt.ph/instagramTwitter - https://tmt.ph/twitterDailyMotion - https://tmt.ph/dailymotionSubscribe to our Digital Edition - https://tmt.ph/digitalSign up to our newsletters: https://tmt.ph/newslettersCheck out our Podcasts:Spotify - https://tmt.ph/spotifyApple Podcasts - https://tmt.ph/applepodcastsAmazon Music - https://tmt.ph/amazonmusicDeezer: https://tmt.ph/deezerStitcher: https://tmt.ph/stitcherTune In: https://tmt.ph/tunein#TheManilaTimes Hosted on Acast. See acast.com/privacy for more information.

Hospitals are often considered gateways to the afterlife, and the Clark Air Base Hospital in Angeles City, Pampanga, is no exception. With a reputation backed by hundreds of chilling ghost stories, this abandoned hospital is sure to send shivers down your spine. Ghost Hunters International has even declared it “one of the most haunted places in the world,” known for its numerous documented ghost sightings—from violent, disembodied voices to eerie shadows that lurk in the corners, waiting to be seen.Screams are often heard, as are dancing orbs of light. Voices in the empty building are also often heard, and there have been countless reports of apparitions seen walking or floating through the building, most bearing the scars of battle.And in this episode of the True Hauntings Podcast we are going to the Philippines to explore the very haunted Clark Air Base which has such a frightening reputation that the National Geographic Channel created a docuseries about it. It's called – I WOULDN'T GO IN THERE and features Urban explorer Robert Joe - or RJ as he tracks down true and often untold stories hidden behind Asia's most notoriously haunted sites. As always -We hope you enjoy this episode - please leave a review and jump on over to our True Hauntings Fans Facebook page and tell us.LOVE OUR WORK?Consider supporting our work by buying us a "cup of coffee" https://www.buymeacoffee.com/anneandrenataORbecome a Grand Poobah Patreon supporter, and join our inner circle of craziness!https://www.patreon.com/anneandrenataJoin us on our Facebook page - https://www.facebook.com/TrueHauntingsPodcastP.S. If you want more Anne and Renata - catch our PODCAST - Diary of a Ghost Hunter on all the best streaming platforms to find out what our life as female ghost hunters is really like (no Bullsh*t).Please subscribe to our YouTube Channel as we are wanting to get more views and engagement and check out our travel videos Frightfully Good Misadventures - we re adding new episodes of some of our latest adventures every week.Also Follow Anne and Renata:Facebook: @AnneAndRenataInstagram: @AnneAndRenataYouTube: @AnneAndRenataTikTok: @AnneAndRenata#anneandrenata #ghosts #hauntings #paranormalpodcast #frightfullygood #FrightfullyGood #HauntedHolidays #diaryofaghosthunter #poltergeist #ghostbusters #hauntedphillipines #hauntedairbases #hauntedusairbase #clarkairbase #paranormalentities #ghostsofclarkairbase #urbanexploration #exploringclarkairbasephillipines Hosted on Acast. See acast.com/privacy for more information.

The tour continues to one of most haunted places in the Philippines, the abandoned Clark Airbase Hospital in Clark, Pampanga. What's the grim story behind why it's notoriously haunted? Listen to all of our episodes here: bit.ly/PhCampfireStoriesYou can send over your support thru the following platforms:via Kofi ko-fi.com/philippinecampfirestoriesvia Patreon patreon.com/campfirestoriesphvia GCash +639477784678via Paypal earlm.work@gmail.comAudio Production by The Pod Network Entertainment Like, Follow and Join us in our social media channels!Email Address: campfirestoriesph@gmail.com Facebook: https://www.facebook.com/campfirestoriesph X: https://x.com/campfirestoryph Instagram: https://www.instagram.com/campfirestoriesph/ #podcastph #philippinecampfirestories #darktourism #clarkairbaseAng kuwentong ito sa Philippine Campfire Stories ay may mga usaping maaring sensitibo sa ilang makikinig. Hinihikayat ang lahat ng makinig ng may bukas na pag-iisip lalo na ang mga mas bata sa gulang na labing tatlo (13 y.o). Ang Santelmo Society ay koleksyon ng mga kwento mula sa mga taga-pakinig at piling kakilala ng may lathala. Hindi maaring i-reproduce ang mga kwento sa episode na ito, sa kahit anong paraan ng walang pahintulot ng may lathala. Support this show http://supporter.acast.com/philippinecampfirestories. Hosted on Acast. See acast.com/privacy for more information.

It's Spooky Saturday! Today, we're exploring a haunted abandoned building in Pampanga. Let's check it out! Host/Script Writer: Ethan Researcher: Keya Podcast title suggested by Djhaemy Nazareno Support the podcast: ⁠⁠Patreon⁠⁠ GCASH: 09272811669 Music: Untold Secrets by Myuu

A historically great GTWM trio comes together again for a Good Times episode to kick off the weekend. Mo, Alex, and Mara take on calls that deal with a lot of cheating and the need the fix caller love lives of three callers with similar age range.  Caller #1 is Sarah who is 40yrs old from Pampanga.  Sarah is having a hard time finding a match, stating that she may need to "lower her standards" to find love.  Caller #2 is Jen who is 39yrs old from Manila.  Jen's husband cheated on her and now wants to spend weekend with his other girl and weekdays with Jen and their kids.   Caller #3 is Billy who is 35yrs old from Toronto.  Billy just found out that his wife was cheating on him with the katulong.   Should he fix it or move on with the kids? GTWM has a new sponsor! Ito ang first online live streaming bingo sa Pinas na pwede kang maglaro at mag-enjoy sa halagang 1 peso! I-download lang ang BingoPlus app sa Google Play and App Store, or visit www.bingoplus.com⁠ to learn more. BingoPlus! The first online poker casino in the Philippines. Licensed by Pagcor. Gaming is for 21-year-olds and above only. Keep it fun. Game Responsibly!  We will see you on another episode of GTWM tomorrow. Thanks for the download and please support the podcast by donating as little as $0.99 cents via Spotify --- Support this podcast: https://podcasters.spotify.com/pod/show/djmotwister/support

Crazy funny back to back episodes of GTWM in store for you all this end of the month weekend!  It's Mo, Alex, and Sam Oh -- one of the more popular current trios of the show -- taking calls from all Philippine based callers.  It's toooo funny, you cant miss it. Caller #1 is JD who is 36yrs old from Pampanga. JD met a girl on Bumble last month and after a ton of red flags, he is wondering if this relationship has staying power. Caller #2 is Angel who is 23yrs old from Manila.  Angel's long term boyfriend wants to know if shes willing to allow him to have an open relationship. GTWM has a new sponsor! Ito ang first online live streaming bingo sa Pinas na pwede kang maglaro at mag-enjoy sa halagang 1 peso! I-download lang ang BingoPlus app sa Google Play and App Store, or visit www.bingoplus.com⁠ to learn more. BingoPlus! The first online poker casino in the Philippines. Licensed by Pagcor. --- Support this podcast: https://podcasters.spotify.com/pod/show/djmotwister/support

Who could ever believe that a hustler-since-childhood selling whatnots to her classmates in Pampanga and college dropout hawking ukay-ukay clothes, soap, and eventually, makeup could build a cosmetics empire now worth over $2 Million? Ten years ago, not many people did, and often, the only one who believed in and rooted for Colourette Cosmetics CEO Nina Dizon was herself. Her journey from a one-girl team no one took seriously to a celebrated venture capital-funded entrepreneur and almost 2 Million-follower social media influencer is a testament to her unwavering self-belief and determination to succeed. Get inspired to become your own biggest cheerleader as she shares her experiences, epiphanies, and advice. Nina is also the co-author of her memoir Rooting For Me: Breaking Boundaries as a Businesswoman.

Who could ever believe that a hustler-since-childhood selling whatnots to her classmates in Pampanga and college dropout hawking ukay-ukay clothes, soap, and eventually, makeup could build a cosmetics empire now worth over $2 Million? Ten years ago, not many people did, and often, the only one who believed in and rooted for Colourette Cosmetics CEO Nina Dizon was herself. Her journey from a one-girl team no one took seriously to a celebrated venture capital-funded entrepreneur and almost 2 Million-follower social media influencer is a testament to her unwavering self-belief and determination to succeed. Get inspired to become your own biggest cheerleader as she shares her experiences, epiphanies, and advice. Nina is also the co-author of her memoir Rooting For Me: Breaking Boundaries as a Businesswoman.

It's Part 2 of our back-to-back-to-back set of GTWM episodes with Mo and Alex to kick off July! Let's keep the party going! Caller #3 is Lisa who is 35yrs old from Manila.  Lisa is cheating on her OFW husband with a co-worker who also has a wife.  She's ready to leave her hubby for him but he balked when faced with the same choice.  Does that mean he's not serious with her? Caller #4 is Anne who is 26yrs old from Pampanga.  Anne's bf has cheated repeatedly on her.  But because this is her first relationship that has lasted 10 years, she thinks leaving that investment is a bad idea.  Naturally, the boys disagree. Powered by Spotify, we will see you on another episode of GTWM tomorrow. Thanks for the download and please support the podcast by donating as little as $0.99 cents via Spotify --- Send in a voice message: https://podcasters.spotify.com/pod/show/djmotwister/message Support this podcast: https://podcasters.spotify.com/pod/show/djmotwister/support

Another BSE filled with a variety of opinions and good lessons learned with Mo, Sam and Mara!  It's GTWM Year 13 Episode 56, and its time to join the pod as they end the month of June while bringing in the weekend.  There's a lot to learn in this episode so make sure to stick around! Caller #1 is Shan who is 23yrs old from Seattle.  Shan broke the GTWM rule of going beyond 3 months with her FWB.  Now theres feelings, can she also keep a great friendship too? Caller #2 is Miguel who is 32yrs old from Las Vegas.  Miguel is a nurse that has moved around throughout the US since moving here.  Now that he's settled in Vegas, he wants to talk about the different forms of racism he has gone through. Caller #3 is Maika who is 28yrs old from Pampanga.  Maika is living in with her ex-gf.  She cant fully move on because they are still sleeping in the same bed, even though the relationship is clearly over. Powered by Spotify, we will see you on another episode of GTWM tomorrow. Thanks for the download and please support the podcast by donating as little as $0.99 cents via Spotify --- Send in a voice message: https://podcasters.spotify.com/pod/show/djmotwister/message Support this podcast: https://podcasters.spotify.com/pod/show/djmotwister/support

Outsourcing podcast Get the full show notes for this outsourcing podcast here: outsourceaccelerator.com/495   Offshore MVP In this week's episode of the Outsource Accelerator Podcast, Derek Gallimore speaks with Nick Ogden. Nick is currently the General Manager of Offshore MVP, a trusted outsourcing provider based in Clark, Pampanga, Philippines. Derek and Nick discussed the latter's sales and outsourcing background, the shift from selling products to services, and the recent merger of Extenda Outsourcing and Offshore MVP.   References: Email: nick@findyourmvp.com Website: https://www.offshoremvp.com/   Start Outsourcing Outsource Accelerator can help you transform your business with outsourcing. Get in touch now, or use one of the resources below.   Business Process Outsourcing Get a Free Quote - Connect with 3 verified outsourcing experts & see how outsourcing can transform your business Book a Discovery Call - See how Outsource Accelerator can help you enhance your company's innovation and growth with outsourcing The Top 40 BPOs - We have compiled this review of the most notable 40 Business Process Outsourcing companies in the Philippines Outsourcing Calculator - This tool provides you with invaluable insight into the potential savings outsourcing can do for your business Outsourcing Salary Guide - Access the comprehensive guide to payroll salary compensation, benefits, and allowances in the Philippines Outsourcing Accelerator Podcast - Subscribe and listen to the world's leading outsourcing podcast, hosted by Derek Gallimore Payoneer - The leading global B2B payment solution for the outsourcing industry   About Outsource Accelerator Outsource Accelerator is the world's leading outsourcing marketplace and advisory. We offer the full spectrum of services, from light advisory and vendor brokerage, though to full implementation and fully-managed solutions. We service companies of all sectors, and all sizes, spanning all departmental verticals. Outsource Accelerator's unique approach to outsourcing enables our clients to build the best teams, access the most flexible solutions, and generate the best results possible. Our unrivaled sector knowledge and market reach mean that you get the best terms and results possible, at the best ALL-IN market-leading price - guaranteed.

On SBS Filipino's Trending Ngayon segment, colorful celebrations of Pride Month this June are happening across different parts of the world, the longest food park in the Philippines is drawing crowds in Pampanga, and 'Liter of Light' is providing a low-cost lighting solution for disadvantaged families in the Philippines. - Sa Trending Ngayon ng SBS Filipino, makulay na pagdiriwang ng Pride Month ngayong Hunyo sa iba't-ibang panig ng mundo, longest foodpark sa Pilipinas dinadayo sa Pampangga at Liter of Light', murang source ng ilaw para sa mga nahihirapang pamilya sa Pilipinas.

#crimestory #ofwlife #bedtimestories #tagalog #ofwstories #justice #truecrimestories #tagalogtruecrime #creepystory Learn more about your ad choices. Visit podcastchoices.com/adchoices

Where you bean?!: JC talks about hosting for the Manila International Auto Show (03:33), and thoughts on 'Godzilla vs Kong', 'Invincible', and 'X-Men 97' (15:55). Rica talks about signing up for volunteer work (21:48), and watching 'Divergent' and 'Derry Girls' (25:22).TT's: This week we talk about Janella Salvador's "Paos Ako" comment on 'It's Showtime' (34:25), Taylor Sheesh getting assaulted in Pampanga (41:52), and the Viral April Fools Takoyaki Tattoo marketing scheme (47:10)Follow Rica & JC on IG:@ricaggg@itsmejayseeLeche-Fan Mail:thehalohaloshow@gmail.comRecorded using the ELGATO WAVE 1 Microphones, go get one! Hosted on Acast. See acast.com/privacy for more information.

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Host editor Swati Rayasam continues to highlight the podcast Continental Shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owemma Church. They embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show. Episode Transcripts – Anti-blackness in the PI Community with Courtney-Savali Andrews and Jason Finau Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Swati Rayasam: [00:00:35] Good evening everyone. You're listening to APEX express Thursday nights at 7:00 PM. My name is Swati Rayasam and I'm the special editor for this episode. Tonight, we're going to continue to highlight the podcast continental shifts created by bi-coastal educators Gabriel Anthony Tanglao and Estella Owemma Church who embark on a voyage in search of self, culture and the ancestors. Last time we featured the ConShifts podcast, Gabriel and Estella gave a quick introduction and talked about wayfinding in the context of their work. Tonight on the podcast they're talking about anti-blackness in the PI community with Courtney Savali Andrews and Jason Fennel. Just a quick note that both Courtney and Jason's audio quality isn't the best on this podcast. So it might get a little bumpy. Enjoy the show.   Courtney-Savali Andrews & intro music: [00:01:32] These issues are fluid, these questions are fluid. So I mean, I had to go and try get a PHD just to expand conversation with my family .   Gabriel A. Tanglao: [00:01:51] How do we uproot anti-blackness in API spaces? On today's episode, we explore this critical question with two incredible guests. Courtney and Jason share their stories, experiences, and reflections on ways our API communities can be more affirming of black identity and black humanity.   Estella Owoimaha-Church: [00:02:13] What up, what up? Tālofa lava, o lo'u igoa o Estella. My pronouns are she/her/hers, sis, and uso.   Gabriel A. Tanglao: [00:02:23] What's good, family? This is Gabriel, kumusta? Pronouns he/him.   Estella Owoimaha-Church: [00:02:29] I have the great pleasure tonight of introducing our guest today, Jason Finau and Courtney-Savali Andrews. Jason is a social worker with a focus on mental health and substance abuse based in San Francisco. Courtney is an assistant professor of musicology at Oberlin College in Ohio. But I also want to be very intentional about not centering professions above who we are and who we come from. So I'm going to go to Jason first. Jason, please share with us who you are, how you identify and who are your people.   Jason Finau: [00:02:58] Hi everyone. Estella, Gabriel, again, thank you so much for hosting us in this space. My name is Jason. I identify as black and Samoan. My father is a black American from Mississippi and my mother is from American Samoa, specifically in the village of Nua and Sektonga. As a military, brat kind of grew up back and forth between Hawaii and Southern California. So I have a very strong love for the ocean and where my peoples come from. So, very excited to be on your podcast.   Courtney-Savali Andrews: [00:03:27] [Speaking Samoan] Tālofa lava I am Courtney-Savali Andrews from Seattle, Washington. I identify as an African American Samoan. My father is from Seattle, born and raised in Seattle, from Opelika, Alabama. That's where his roots are, and my mother is from American Samoa from the villages of Nwoma Sitsona and Aminawe. And Jason and I are maternal cousins.   Estella Owoimaha-Church: [00:03:59] I did not know that. [Laughs] Good to know. Actually, just for some context, Jason and Courtney, you were one of my blessings in 2020. I received an email message about a space called Black + Blue in the Pacific, and it was a flier for a Zoom gathering with other black Pacifica peoples and I jumped on the call, not knowing what to expect, but it was only one of two times I can remember in my entire life feeling truly seen as black Samoan, and not having to separate those two or shrink any part of myself or who I am. So Jason, can you please share what the space is about and how it came to be?   Jason Finau: [00:04:42] Sure. That warms my heart that that was your reaction to participating in that space. So this was kind of born out of all of the protests against racial injustices across the country, especially with George Floyd and the other countless, unfortunately, countless deaths of black men and women at the hands of police brutality. And EPIC, which is the Empowering Pacific Island Communities, a nonprofit organization out in Long Beach reached out to me to kind of talk about how we can address anti-blackness within the Pacific Island communities in speaking with Tavae Samuelu, who is the executive director of EPIC and Teresa Siagatonu who is an amazing creative poet, artist, everything. We got together, started talking about like, well what was the real purpose for this group? Why are they reaching out to me specifically in the work that I do? And I think that part of that came from the fact that I am a licensed clinical social worker and that I do have a background in mental health and working in trauma, generational trauma and looking at how we as human beings look to take care of ourselves in a community that we as black human beings look to take care of ourselves in a community that doesn't value who we are and what that looks like for those of us who belongs to two different communities, one being the black and then the other being the Pacific Island community. And then even, you know, bringing that down even further to the, within the Pacific Island community, being in the Polynesian community and then being specifically in the Samoan community.   So in talking with that, the first person I thought about when they asked me to facilitate a group where we can gather other individuals who identified as being black and Pacific Islander, the first person I thought about co-facilitating this group with was my cousin Courtney-Savali Andrews. Just given the fact that she has done so much in research and education and understanding about PI cultures, with the work that she's done here in the States, as well as out in the Pacific, out in New Zealand and Samoa, and I'll let her talk more about that, but this is another part of the reasons why I thought about her instantly, and also because she and I have had these conversations about what it means to be black and Samoan, and to identify as both, and to sometimes have to navigate being one over the other in spaces, and even in spaces where It's a white space and having to figure out like which one are we like code switching between. So in thinking about this group and in thinking about this space, you know, one of the larger conversations that came out of those who engage in this group, that we have every second Tuesday of the month is that representation of seeing other folks who are also black and Pacific Islander who aren't related to us. And so these are the conversations that Courtney and I have had. I've had the same conversations with other first cousins who also happened to be black and Samoan, but I've never actually have met like one hand I can count on how many times I've met another person who identified as black and Pacific Islander. And so being able to host this space and to focus it, to start off that focus on anti-blackness and to talk about how we're all working to deal with what it means to say Black Lives Matter when someone who visually presents as Samoan or someone who visually presents as Tongan or any other of the Pacific Islands. Like, what does it mean for them to say Black Lives Matter, when those of us who identify as both black and Pacific Islanders aren't really feeling how that message is as substantial as they may be trying to, to come across.   Being able to gather in a space where we see other folks who look like us, who shared experiences that were so similar to what we have shared and what we have gone but also very different. And looking at how, you know, some folks grew up identifying primarily with the Samoan culture, whereas other folks grew up primarily identifying with the black culture and not being able to reconcile either one. So seeing that spectrum of experiences was able to provide us with an opportunity to grow for each other, to support each other, and to learn from each other. I was very thankful and grateful for having, for EPIC being able to step in and seeing that as an organization that does focus on empowering Pacific Island communities that they understood that when we look at the micro communities within that larger macro level of a PI community, looking at that individual black and PI cohort and understanding that that experience is different than the general experience. And so they wanted to make sure that we're facilitating those conversations, that we're holding safe spaces for those conversations, and that we're encouraging those conversations. So I really do appreciate them so much for that, and not taking it upon themselves to tell us how we should be engaging in these conversations, how we should be feeling, and asking us what we should be doing to get PIs to understand the impact of anti-blackness, within the, in the PI community for us personally.   Estella Owoimaha-Church: [00:09:29] And as you were talking, I was laughing at myself thinking, yeah, I can count on one hand too, aside from my brothers, the other black Samoans or Polys I know, and I had an experience in college as a freshman, Cal State Northridge, in my EOP cohort. I met another Leilani, Leilani is my middle name, I met another Leilani who happened to be half black, half Samoan, also from South LA. And we saw each other and ran to each other like we were long lost siblings or something [laughs] and we just knew, and it was the first time I had seen someone who looked like me that was not The Rock. [Jason laughs] Like, the only person to look to, that was yeah. I don't know, it wasn't enough to have, you know, The Rock as my only representation. I appreciate him, but definitely wasn't enough. And shout out to EPIC and Tavae, because I think I mentioned earlier, being in Black + Blue was, it was like the second time in my life. I can say that I felt seen and one of the first times I felt seen as Samoan was at 30. I happen to be in a workshop led by Tavae on organizing PI communities. That was the first time I met her, but I left her session like in tears because I felt a whole part of whatever was happening in the conversation, the festivities, I could be like my full self.   Gabriel A. Tanglao: [00:11:00] And those spaces are so important for us, right? To have that community, to be able to connect. So Jason, I appreciate you sharing that origin story of Black + Blue. And my question for Courtney actually, to bring in some of your experience into the space. Why was it important to create or forge a space such as this one with Black + Blue?   Courtney-Savali Andrews: [00:11:22] Well, I will say that I've had the privilege of a different experience having met several African American and African Pacific Islanders in Seattle through my experience in the US. And I mean, this goes all the way back to my childhood. I went to a predominantly, and this is going to sound pretty interesting, but in the 70s, I went to a predominantly Filipino-Italian parish that was budding a Samoan congregation and that particular congregation was connected to the Samoan congregational church that my mother was affiliated with. So, of course, this is family based, right? But growing up in that particular setting, I was affiliated with many cultural dance groups, particularly Polynesian dance troupes and such, and through those various communities I would run into many particularly Samoan and African American children. So that was something that was pretty normalized in my upbringing. On the other side of that, my father's family was very instrumental in various liberation movements, affiliations with the Black Panthers. And so I also grew up in a very black nationalist leaning family. So, I mean, I couldn't run away from just anything that had to do with considering identity politics and what it meant to be “both and” so the wrestle started really early with me. I also want to say that because I was indoctrinated in so many questions of what it meant to be whatever it is that I was at the time. Cause you know these issues are fluid and the questions are fluid. So that extended all the way throughout even my educational journey having pursued not just a musical degree, but also degrees in cultural studies. It was the only place that I could really wrestle and engage with literature that I was already introduced to as a child, but to, you know, have opportunities to deep dive into that literature, highlighting certain figures, engaging with the writers of these literature. So by the time I got to college, it was piano performance and Africana studies for me. In the arts, through my music through musical theater performance, my Polynesian dance background, it all just kind of jumbled up into this journey of always seeking spaces that allow for that type of inquiry.   So, after undergrad, this turns into a Fullbright study and then eventually a PHD in Music and Pacific and Samoan studies. In that journey, I did not think that the outcome would be as rich as it became. I did seek out one of my supervisors, who was Teresia Teaiwa. A very prominent poet, spoken word artist and scholar, and she was the founder of the Pacific Studies program at Victoria University in Wellington, New Zealand. So I went to study underneath her. She actually is African American Banaban so from the Kiribati islands and amongst her like astounding output of work, she reached out to me and four other African American Pacific women historian artists, like we all share the same general identities to start an organization, or at least an affinity conversationalist group, called Black Atlantic, Blue Pacific. This was back in 2014 when she started the conversation with us again, I had an opportunity to now, across the world, connect with other African American Pacific peoples that were rooted in other spaces. So I was the one who was, you know, born and raised in the US But then we had Joy Enomoto an African American Hawaiian who's based in Hawaii. Ojeya Cruz, African American [?] and LV McKay, who is African American Maori based in Aotearoa. So we got together and started having very specific conversations around our responses to Black Lives Matter as it was gaining much momentum in 2015. And it was my supervisor Teresia, that said, “You have to open up about how you feel,” and particularly because I was so far away from what home was for me, she offered up a space for me to not only explore further what my response to the movement was, but also just my identity in tandem with the rest of them. So we actually began to create performance pieces along with scholarly writing about that particular moment and went to this festival of Pacific arts in 2016 which was in Guam and pretty much had a very ritualistic talk. It wasn'tinteractive, it was our space to share what our experience and stories were with an audience who did not have a chance to engage with us on it. It was us just claiming our space to say that we exist in the first place. And that was a very powerful moment for me and for the others. So to connect this back to four years later, when Jason reaches out about Black + Blue in the Pacific, the name of this group actually came from the publication that we put together for that 2016 FESPAC presentation. It really was a moment that I actually didn't think would extend out in the ways that it has, but it also felt like a duty to extend that conversation and Teresia Teaiwa has since passed, but it felt like, you know, this is what, this is the work that, that I've given you to do. So it just felt very natural to join with my cousin in this work and realize what this conversation could be across the water again, back home in the US.   Estella Owoimaha-Church: [00:18:09] Listening to you I was I don't want to say envious, but I didn't have that same experience growing up. And, you know, oftentimes I wonder where I would be in my identity crisis, which seems like it has lasted for so long, if I had shared in similar experience as a child. I grew up in predominantly black communities and all black apostolic school and I just, I didn't have other, I mean I ran up to the one girl I saw as a college freshman and squeezed her. So that tells you a lot, but I shared similar experiences as an undergrad or in college in majoring in black studies, majoring in theater, musical theater and that being the space where I got to at least express some of who I am or who I want it to be, but definitely trying to create what you experienced or had for my daughter now, trying to make sure that she gets to be as pro black and black and proud as she wants to be rocking her Angela Davis fro while also wearing her Puletasi, trying really hard to make sure that she has all of that. Growing up, I never felt like I was welcomed in Samoan or Poly spaces or fully in black spaces either. I felt like folks had to make a point to other me or erase part of my identity for their convenience. And it's only now that I am learning who my Samoan relatives are, what are our namesake or the villages that my family comes from and reconnecting with aunts and uncles and my grandparents through the powers of Facebook. But over the years, it's been a long like push and pull. And it's because our last names are, our names are very distinctive. And so when you put that name in there suddenly like, “Oh, I found all these relatives.” Like I didn't have to do the ancestry thing because you put the name in on Facebook and all of a sudden you find all your cousins and you're seeing childhood pictures where like your own kid can't tell who's who so I know we're related. You know what I mean? But anyway, like over the years it's been this like back and forth of me deleting relatives and then, you know, letting them come back because I don't know how to broach the conversation about their anti-blackness. I don't know what to tell them when they post something that is very racist and absolutely not okay. And I don't know what to do other than, you know, I'm just going to delete you and then maybe 2 years from now, I'll, as you as a friend, again, we could try this one more time. And I have one aunt in particular, a great aunt who there was just a misunderstanding. I didn't respond to a message right away after not seeing her since I was maybe 5 or 6. I can't remember. But in my 20s, I'm getting married, she's sending me messages and I didn't respond right away. And the response I got included her calling me the N word. And so then I'm like, “Oh, okay.” I was like, trying to open up and let you all back into my life. And here we are again. So I'm done. And so I spent a lot of time, like picking and choosing who I was going to let in or not and so I've started this journey at 30. I want to learn my language. I want to figure out who is in my family tree. Who are my people? Where do I come from? And be selective about who I choose to actually grow relationships with. Like I can still know who they are, where they come from, where I come from, what my roots are, and also make choices about who gets to be in my life. And I'm only just now realizing that at 32, as I try to learn my language and reclaim what is mine, what belongs to me. All of that aside, can you relate to any of that? And if so, is there an experience that you feel comfortable sharing?   Courtney-Savali Andrews: [00:22:00] I absolutely relate to that, to the extent, I mean, I had to go and try to get a PhD just to expand conversation with my family and I had to do it across the water. I got to a point where, just asking questions, about, you know, cultural matters, or even trying to navigate my way through a family event, while I've had many wonderful experiences, just trying to, again dig deep to understand why are we who we are, why are our family issues what they are those kinds of things, I would always hit a particular wall that was met with either like, “Why do you even care?” Or “Oh, that's not important.” But it was, this is not important for you. And I, you know, took that with a lot of like, “Well, what's that mean? I can learn anything.” And then again, that, that comes from this, like I said, black nationalist attitude of I am wholly wonderful, just in my skin as I am. Therefore, I'm smart. I'm, you know, all of those kinds of things. So it became a learning quest for me to say, not only am I going to go after learning as much as I can. I'm going to get the highest degree you could possibly get in it only to now reach a point. I mean, I'm 10 years into this program and it's been the one-two punch all the way through. And now I'm on the other side of this journey, realizing that even in that quest, this really doesn't change many of my conversations if I go back into my family, nor is it really looked upon as a notable achievement, which is to be questioned because it's like, I've done everything that I possibly can. But at the same time, it really does feel like this is the black experience as it connects to respectability politics. On another side of thing I suppose, try to aspire to be a race woman for the Pacific and specifically the Samoan identity. And that's just a really, really tall order. Right. All that to say, yes, I absolutely identify and realize that my conversation can only be had with those who are open to have it. I think that right now in this particular moment, we have more Pacific peoples and more people in our families that are willing to at least sit at the table and have conversation because they have new language around what they are wanting to know and what they would like to see for their own community. So that's really, really refreshing and inspiring.   Jason Finau: [00:24:46] I agree. I definitely [have] a lot of experience and feeling in feeling othered and feeling that my black identity was conveniently left out in a lot of conversations and a lot of learning lessons, I think, growing up. In contrast to Courtney's upbringing, I was born and raised on the Samoan side. It was everything Samoan related. My first language was Samoan. My mom stopped speaking Samoan to me at home because she recognized that I was struggling in school early on like in pre- k, kindergarten, first grade, because I couldn't keep up with the other students and they didn't have ESL for Samoan speaking kids. So, I think as a protective factor, my mother just started to distance me from the Samoan language in order to excel in school. And I think that a lot of having been able to grow up in a very large Samoan family and engaging in a lot of the traditional activities and cultural practices and doing the dances and going to a local [?] church. Having that has always been great but I think that seeing the way or listening to the way that other Samoans would refer to their own family members who were black and Pacific Islander or black and Samoan in those families, a lot of the times the language is just so derogatory, but they, that language never used to, or was never directed at me. And I think that part of that was because that people knew who my mother was and they knew who my grandparents were and I think I was insulated from a lot of that negative talk, negative behaviors against those who identified as black and then like the children that were products of those Samoan and black relationships. I reflect on that quite often because I think that when listening to a lot of the stories that I've been able to bear witness to in our black and PI group. You know, like I mentioned before that we are seeing like two different, two different upbringings, two different ways that people experience their lives as being black and Samoan. And for me, it was like, because I was wrapped in that Samoan culture, that black identity of mine was never really addressed or talked about. That then it made me feel like I just, I'm a Samoan boy. I don't identify as someone who was black. I didn't identify as someone who was black or was comfortable with identifying as someone who was black until my 20s. Late 20s, early 30s, you know when I introduced myself, it was always Samoan first black second, everything that I did, instead of joining the Black Student Union group, I joined all the Asian and Pacific Island groups at any school that I went to again, as I said, being a military brat, I went to a lot of schools growing up before college. And then in college a lot of different universities. And when I went to those programs, like in high school and junior high, I'd always be, I would always join the Asian Pacific Island groups because I didn't feel comfortable being a part of the black, any of the Black Student Unions or any black affinity groups, because again like I said my for me internally, I was Samoan and that's where I wanted to be. I didn't recognize for myself because I could see it in the mirror that I presented as someone like a black male and I think that part of the reason why I also steered more towards Asian and Pacific Island groups was because I wanted people to see me as this black guy walking into your Asian and Pacific Island group, who also is Samoan but you don't know that until I tell you. And that was for me to share and for me to just sit there for them to stare at me until I made that truth known. And that was my way of addressing that issue within the PI community. But it was also a way for me to run away from that black identity to hide from that black identity because I wasn't, I didn't want to be identified that way when I was in the API group. It's because I wanted to be identified as Samoan and not black, even though I presented. So in thinking about how a lot of those conversations went, I think one situation in particular really stuck out for me. And that's when I did a study abroad in New Zealand during undergrad and, you know, there's this whole thing about the term mea uli in Samoan to describe someone who is black and Samoan and that was the term that I remember using and being told. As a kid, growing up, my mom used it, didn't seem like there was an issue. All family members, everyone in the community is using it. So I just assumed that is exactly how it was. I never had the wherewithal to think about how to break down that word, mea uli, and think of it as like a black thing. So I was in New Zealand studying abroad and I met some students, some Samoan students in one of my classes. They invited me to their church, the local [?] church. I was like, oh great, I'll go to church while I'm here. Satisfy my mom. She's back home in Oceanside, California, telling me that I need to go to church, that I need to focus on my studies. So I do this. I go with them. And as they're introducing me to folks at their church, when I describe myself as mea uli I mean, you can hear a pin drop. It was like, these people were I don't know, embarrassed for me, embarrassed for themselves to hear me use that word to describe myself. It was just, I was, I don't think I've ever been more embarrassed about my identity than I was in that one moment, because then my friend had to pull me off to the side, just like “Oh, we don't use that word here.” Like she's like, schooling me on how derogatory that term was for those Samoans in New Zealand who identify as black and Samoan. And mind you, the friends that I was with, they were, they're both sides of the family are Samoan, and so this is a conversation that they're having with me as people who aren't, who don't identify as black and Samoan. And so then when I, I brought that back to my mom and I was just like, “Did you know this? Like, how could you let me go through life thinking this, saying this, using this word, only to come to this point in my adult life where now I'm being told that it's something derogatory.” That was a conversation that my mom and I had that we were forced to have. And I think for her, very apologetic on her end, I think she understood where I was coming from as far as like the embarrassment piece. But from her, from her perspective and her side of it, she didn't speak English when she first got to the United States either. She graduated from nursing school in American Samoa, had been in American Samoa that whole time, born and raised, came to the United States, California, didn't speak a lick of English, and was just trying to figure out her way through the whole navigating a prominently white society and trying to figure out English. And so I think language was one of the least of her worries, as far as that might have been because it's just like coupled on with a bunch of things. I mean, this is a Samoan woman who doesn't speak very much English, who is now in the military, in the Navy. So, in an occupation that is predominantly male, predominantly white and predominantly English speaking. And so, for her, there was a lot of things going on for herself that she had to protect herself from. And I think she tried to use some of those same tactics to protect me. But not understanding that there is now this added piece of blackness, this black identity that her child has to navigate along with that Samoan identity. And so, we've had some really great conversations around the choices that she had to make that she felt like in the moment were the right choices to keep me safe, to get me what I needed in order to graduate high school on time unlike a lot of our other family members, to go to college, you know, again, being the first one to have a bachelor's degree and the first one to have a master's degree, within our family tree. And so, a lot of the successes that I've had in life to be able to get to this point and have these conversations and to facilitate a group like black and PI, Black + Blue in the Pacific and to be on a podcast with all of you, were the sacrifices and choices that my mom had to make back.   I say all that because those, the choices that she had to make, she wasn't able to make them in an informed way that would have promoted my black identity along with my Samoan identity. And so having to navigate that on my own. I didn't grow up with my dad, so I don't have any connection. I didn't have any connection to the black side of my family. And so I didn't have, and then growing up in Hawaii and in Southern California, primary like San Diego, in the education piece, like the majority of my teachers were white, or in San Diego, a lot of them were Latin, Latinx, and then in Hawaii, a lot of them, they were either white or they were some type of Asian background like a lot of Chinese, a lot of Japanese teachers, but I didn't have any, I never had a Polynesian teacher, Pacific Islander teacher, and I never had a black teacher until I got to college, and then seeing that representation also had an impact on me. I think one of my most favorite sociology professors at California State University in San Marcos. Dr. Sharon Elise was just this most phenomenal, eye opening, unapologetically black woman. And it was just like the first time I was ever able to like be in the company of that type of presence and it was glorious. And I think it was part of the reason why I switched from pre med to social work. In thinking about, and going back to your original question about an experience of being othered or feeling like your black identity is erased in that company. Like I said, I walk confidently amongst and within Samoan communities, but not nearly as confidently as I do in black spaces. And even when I'm in those Samoan spaces, I'll walk into it, but then the first thing I'll do is share my last name. And then the moment I say my last name, then it's like, okay, now we can all breathe. I've been accepted. They know who I am because of who my family is based on the name that I provide. When I go into a black space, I don't have that. I don't have that convenience. I don't have that luxury. And so I think that's another reason why I was okay with allowing that black identity, my black identity to be ignored, to be silenced, to be othered because it was just easier. I think I had a lot more luxuries being on the Samoan side, than being on the black side. And now where I am today, both personally and professionally, a much, much more confident conversation can be had for myself, with myself about my identity. And then having those same conversations with my family and with my friends and in thinking about hard conversations with family members around anti-blackness, around the use of derogatory language, or around just the fact like, because we are half Samoan that we could never fully appreciate the Samoan culture and tradition. But I look at my cousins who are full Samoan, who barely speak the language, who barely graduated from high school or like are in situations where they aren't able to fully utilize an identity that can bring them the fullness or richness of their background. I'm like, all right, well, if you want to have conversations about someone who was half versus full, and then looking at those folks who are back on the island and what their perception of full Samoans are on the continental US and all of those things, like, there's so many layers between the thought processes of those who consider themselves Samoan or even just Pacific Islander, and what does that mean to them based on where they're from. And then you add that biological piece, then it's like, okay, well those who are on the continental US or outside of American Samoa or the independent nation of Samoa, what does that mean for them to be Samoan [unintelligible].   Gabriel A. Tanglao: [00:35:15] One of the things that you said that really resonated with me was when you were sharing the story of how your mother had, as you said, tactics to protect you as she navigated in these predominantly white spaces. That reminds me of a quote by Dr. Cornel West, who talked about having our cultural armor on. And when Courtney was sharing her story, I was thinking about how there's also educational armor and linguistic armor, and we put on layers of armor to protect ourselves in these white supremacist institutions and spaces. So both of you sharing your story and journey really was powerful for me, and also grounding it in the formative years of your educational journey and your race consciousness journey. One of the pivotal factors in my evolution and my race consciousness was being a part of the Black Student Union in my undergraduate school. And I'm Filipino, my mother's from Manila, my father's from Pampanga province. And it was actually the black community that embraced and raised my consciousness around my own liberation as an Asian person, as a Filipino person. So I'm a student in many ways, and my intellectual and spiritual evolution was really informed by the black liberation movement.   Swati Rayasam: [00:36:43] You are tuned in to APEX Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online at kpfa.org. Coming up is “March 4 Education” on the Anakbayan Long Beach May Day mixtape.   SONG   Swati Rayasam: [00:37:03] That was “Find my Way” by Rocky Rivera on her Nom de Guerre album. And before that was “March 4 Education” on the Anakbayan Long Beach May Day mixtape. And now back to the ConShifts podcast.   Gabriel A. Tanglao: [00:44:12] So this is all very powerful and grounds us back in the topic that we're trying to unpack. So I have a question for both of you on how do we begin to interrogate anti-blackness in Asian and Pacific Island communities, specifically among Polynesians, Asians, Micronesians. How might we uproot anti-blackness in the spaces that we find ourselves?   Courtney-Savali Andrews: [00:44:36] I think we need to start with identifying what blackness is in these conversations before we get to the anti part. Are we talking about skin? Are we talking about, you know, cultural expression? Are we talking about communities, black communities within our own respective nations? So one of the things that in thinking through this, today's conversation, you know, I was thinking that, you know, starting with identifying our indigenous black communities at home, you know, in pre-colonial times. And even as we have the development of the nation state, just seeing where people are in their understandings of those communities would be a wonderful place to start before we even get to the drama that is white supremacy in the US and how that monster manifests here and then spreads like a rash to the the rest of the colonial world. I would really start with like, what are we talking about in terms of black and blackness before we go into how people are responding in a way to be against it.   Jason Finau: [00:45:52] Yeah, that was solid Court. Definitely providing that definition of what blackness is in order to figure out exactly what anti-blackness is. Kind of adding to that is looking around at the various organizations that are out there. When we go back to the earlier examples of being in API spaces, but primarily seeing more Asian faces or Asian presenting faces, thinking about, and I'm just thinking about like our Black + Blue group, like, there are so many of us who identify as black and Pacific Islander or black and Asian. And yet the representation of those folks in spaces where nonprofit organizations, community organizations are trying to do more to advance the API agenda items to make sure that we get more access to resources for our specific communities, whether that's education, healthcare, employment resources, all of that. When we look at those organizations who are pushing that for our community, you just see such a lack of black and brown faces who are part of those conversations. And I would have to say that for those organizations and for the people who will participate in any of those activities that they promote. To look around and not see one person who presents as black and may identify as black and PI seems kind of problematic to me because, you know, I used to think that growing up in the 80s and 90s that outside of my cousins, there were no other black and PI people. I'm learning now as I get older and again with our Black + Blue group, that there are so many of us, I mean, there are folks who are older than I am. There are a number of people around the same age. And then there's so many young kids. And so for none of those folks to feel, and that is another, that was a common theme, from our group was that a lot of the folks just didn't feel comfortable in PI spaces to be if they were black in and Hawaiians might be comfortable in the Hawaiian space to speak up and say anything or in whatever Pacific Island space that they also belong to is that they just didn't feel comfortable or seen enough to be a part of those. I think you know, once we identify what blackness is within our within the broader API community, we can also look at well, you know, why aren't there more people like us, those of us who do identify as black and PI, why aren't more of us involved in these conversations, being asked to be a part of these conversations, and helping to drive a lot of the messages and a lot of the agendas around garnering resources for our community.   Gabriel A. Tanglao: [00:48:18] One of the pieces that's really present for me, when you started asking the question on how we define blackness before we begin the conversation around anti-blackness reminded me of Steve Biko learning about the black consciousness movement in South Africa and the anti apartheid movement. I had the opportunity to travel to South Africa for global learning fellowship and started to learn more about the anti apartheid movement. But when Steve Biko discussed black consciousness as an attitude of mind and a way of life, it got me thinking in one direction while at the same time in this conversation that we're having here, when we talk about colorism with post colonial society, the Philippines being one of them, how does colorism show up? I'm wrestling that. So I just appreciate you bringing that question into the space.   Estella Owoimaha-Church: [00:49:05] So Black + Blue, it's an affinity space for black Polys and I need to just say thank you for providing the space. It has been therapeutic and healing and again, everything I knew I needed and had no idea where to find. So I appreciate it so much. So I'm wondering, I guess, how do we create similar spaces for other folks? Or is there a need to like, does Black + Blue just exist for us? And is that enough? Or do we need to start thinking about doing more to create similar spaces for other folks? And I'll leave that to whoever wants to respond before my final question.   Courtney-Savali Andrews: [00:49:45] I'll just jump in and say that I think that, you know, any opportunity for folks to gather to create and wrestle through dialogue is absolutely necessary at this particular point in time with social media and a fairly new cancel culture that exists. It's really a detriment to having people understand how to connect and even connect through disagreement. So I think that there should always be space made for people to have tough conversations, along with the celebratory ones. So I'm always all for it.   Jason Finau: [00:50:23] Yeah, I would agree. I think if I've learned anything out of being able to facilitate the Black + Blue group that there is just such a desire for it and unknown and even an unknown desire. I think people, you know, didn't realize they needed it until they had it. And I think it feels unique now it being a black and Blue space, Black + Blue Pacific space. But I can see that need kind of going outside of us. How do we take the conversations that we're having with each other, the learning and the unlearning, the unpacking of experiences, the unpacking of feelings and emotions and thoughts about what we've all been through to share that with the broader Pacific Island community in a way that can steer some people away from some of the negative, behaviors that we find that can be associated in speaking of people who identify as black or African American? But I can see that as not just for those who identify as black and Pacific Islander, but also for parents of children who are black and Pacific Islander, and for the youth. So like right now our Black + Blue group is geared towards the adult population of those who identify as black and PI. But then also thinking about like the younger generation, those who are in high school or in middle school or junior high school, who are also maybe going through the same things that we all went through at that point and needing a safe space to have those conversations and kind of process those things. Because they may have a parent who may not understand, you know, if they only have their Pacific Island parent, or they're primarily identifying with their black side because they don't feel comfortable with the Pacific Island side, whatever their journey is being able to provide that for them, but then also providing a space for parents to understand where their kids may be coming from, to hear from experiences and learn and potentially provide their kids with the resources to navigate very complex ideas. One's identity journey is not simple. It is not easy. It is not quick. And so it's hard. And that is not something, I mean, and I don't expect every parent, regardless of what their children's ethnic background is, to understand what that means like for their kids. But to be able to have a space where they can talk it out with other parents. But I also see that for our Latinx and PI community. I see that for our Asian and PI community, those who identify as both being Asian and Pacific Islander. For me, that just comes from a personal experience because my mom is one of nine. And I think out of the nine, three of the kids had children with other Samoan partners, and the rest had either a black partner, has a Mexican partner, has a partner who identifies as Chinese and Japanese, and has another partner who is white. But I have cousins who are in this space, and so we can all share in the fact that, although we may not all physically identify or people may not be able to physically recognize us as Samoans, that is what we all share in common. So having that for them as well. And then, you know, right now we're in COVID. So it's been a blessing and a curse to be in this pandemic, but I think the blessing part was that we were able to connect with so many people in our group who are from across the states and even across the waters. Once we're able to move past this pandemic and go back to congregating in person, being able to have groups within your respective cities to be able to go and talk in person, whether it's in Seattle, Los Angeles, New York, you know, folks out in Hawaii and like in Aotearoa. Who wants to continue engaging with other folks that they feel comfortable identifying or who they also identify with. Do I think that there is a need? Absolutely. And I can see it just across the board whether people know it or not, I think once we put it in front of them, that is where they'll see like, “Yeah, we need that.”   Courtney-Savali Andrews: [00:53:57] I just wanted to also highlight, you know, a point of significance for me with this group and hopefully one that would serve as a model for other organizations and groups that may develop after this, is modeled off of cultural studies, which is the process of actually remembering and relearning things that we've things and peoples that we've forgotten and with Black + Blue in the Pacific, it's really important to me to also include, and keep the Melanesian, the black Pacific voice in that conversation to model for other peoples of color to reach out to black peoples at home, or regionally to understand and again, remember those particular cultural networks that existed in pre colonial times and even sometimes well into colonial times, as current as you know, the 1970s black liberation movements to highlight Asian and Pacific and, and, and, and other peoples that were non black, but very instrumental in that fight for liberation as a whole, but starting with black liberation first. So, I think this is a really good time in an effort towards uprooting anti-blackness to highlight just how old our relationships with black peoples and black peoples in relationship with Asians and Pacific peoples, South Asians, Southeast Asians, it just goes on and on, to say that we've been in community positively before, so we can do it again.   Estella Owoimaha-Church: [00:55:52] That is the most perfect way to wrap up the episode in reminding us to remember, and reminding us that all of our liberation is definitely tied to black liberation that they're inextricably linked together. Thank you, Courtney. Thank you, Jason. Fa'a fatai te le lava thank you for listening.   Gabriel A. Tanglao: [00:56:13] Salamat thank you for listening.   Estella Owoimaha-Church: [00:56:14] We want to thank our special guests, Jason and Courtney, one more time for rapping with us tonight. We appreciate you both for being here and really helping us continue to build the groundwork for Continental Shifts Podcast.   Gabriel A. Tanglao: [00:56:24] Continental Shift Podcast can be found on Podbean, Apple, Spotify, Google, and Stitcher.   Estella Owoimaha-Church: [00:56:30] Be sure to like and subscribe on YouTube for archive footage and grab some merch on our website.   Gabriel A. Tanglao: [00:56:36] Join our mailing list for updates at conshiftspodcast.com. That's C-O-N-S-H-I-F-T-S podcast dot com and follow us at con underscore shifts on all social media platforms.   Estella Owoimaha-Church: [00:56:52] Dope educators wayfinding the past, present, and future.   Gabriel A. Tanglao: [00:56:56] Keep rocking with us fam, we're gonna make continental shifts through dialogue, with love, all together.   Estella Owoimaha-Church: [00:57:02] Fa'fetai, thanks again. Tōfā, deuces.   Gabriel A. Tanglao: [00:57:04] Peace, one love.   Swati Rayasam: [00:57:07] Please check out our website, kpfa.org backslash program backslash apex express. To find out more about the show tonight and to find out how you can take direct action. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating and sharing your visions with the world. Your voices are important. Apex Axpress is produced by Miko Lee, along with Paige Chung, Jalena Keene-Lee, Preeti Mangala Shekar, Anuj Vaida, Kiki Rivera, Nate Tan, Hien Ngyuen, Cheryl Truong, and me Swati Rayasam. Thank you so much to the team at KPFA for their support and have a great night. The post APEX Express – 4.11.24 – ConShifts Anti-blackness in the PI Community appeared first on KPFA.

The 90's TV Babies return: Serita Fontanesi, Sergio Perez and Megan Ruble are back to do a little Moonlighting! Do you agree with the 90s Kids about Cybill Shepherd and Bruce Willis' hit show?Susan and Sharon served up five key episodes for the Babies' viewing pleasure:S1: E1 – “Pilot”S2: E3 – “Money Talks, Maddie Walks”S2: E4 – “The Dream Sequence Always Rings Twice”S2: E18 – “Camille”Bonus Episode: S3: E6 “Big Man on Mulberry Street”Plus -- YouTube scenes and snippets….So, did the Babies ask for seconds – or send their meal back? Do bears bear? Do bees bee? Do wah diddie diddie dum diddie do? We're going to find out! THE CONVERSATIONDON'T FIGHT HIM ON THIS: Sergio, on his mom and the recipes of Pampanga, the culinary capital of the Philippines.Megan struggles with translating her personal worth into a dollar amount!Serita's dog gets sent to reform school!Wait?!? Sergio has never seen “Die Hard” or “The Sixth Sense” – or any other Bruce Willis movie! What?!?ACCORDING TO THE BABIES: Moonlighting feels like Bruce's show – Cybill feels like a secondary character.90's BABY ADVANTAGE: Megan just skipped ahead to the “good parts” episode – where David and Maddie finally get together! No fair!Which Baby thought the show was too… SLOW?!?!And which Baby thinks the show isn't feminist but “femin-ish”?When Serita's mother was a baby, she was quieted from crying by… ORSON WELLS?!?! So join Susan and Sharon – and Megan, Sergio and Serita – as they talk civil rights, shoulder pads, “throwing vases”, Judd Nelson, Whoopi Goldberg – and “Muppet-level nonsense”!AUDIOGRAPHYWatch the special Moonlighting playlist clips at YouTube.com/80sTVLadies.Check out the book Sergio raved about: Atching Lillian's Heirloom Recipes.Watch Megan in Bardic Inspiration's Twelfth Night's on Twitch.Catch Serita's “Not Ugly” podcast at Apple.Watch Moonlighting on Hulu.See more great Moonlighting content at Moonlighting21.com.WOMEN'S HISTORY MONTHHistory - and Herstory - is happening right now. Abortion access in America is severely limited – if you want to help or need help go to Abortionfinder.org 80s TV LADIES NEWSMarch 26 - 29: The 80s TV Ladies will be at Podcast Movement Evolutions. Come say hello! CONNECTRead transcripts and more at 80sTVLadies.com.Sign up for the 80s TV Ladies mailing list.Get ad-free episodes and exclusive videos on PATREON.Find more cool podcasts at our host sight, Weirding Way Media.

Outsourcing podcast Get the full show notes for this outsourcing podcast here: outsourceaccelerator.com/474   Boomering In this week's episode of The Outsource Accelerator Podcast, Derek Gallimore talked to Dean Pascoe, the President and Owner of Boomering Incorporated.  Boomering is an outsourcing firm located in Clark, Pampanga, just outside of Metro Manila.  Throughout the conversation, Dean shared his extensive insights gained from years of experience in the industry. It also covered various aspects of Dean's company's journey.   References: W: https://boomering.ph/ E: dean@boomering.ph   Start Outsourcing Outsource Accelerator can help you transform your business with outsourcing. Get in touch now, or use one of the resources below.   Business Process Outsourcing Get a Free Quote - Connect with 3 verified outsourcing experts & see how outsourcing can transform your business Book a Discovery Call - See how Outsource Accelerator can help you enhance your company's innovation and growth with outsourcing The Top 40 BPOs - We have compiled this review of the most notable 40 Business Process Outsourcing companies in the Philippines Outsourcing Calculator - This tool provides you with invaluable insight into the potential savings outsourcing can do for your business Outsourcing Salary Guide - Access the comprehensive guide to payroll salary compensation, benefits, and allowances in the Philippines Outsourcing Accelerator Podcast - Subscribe and listen to the world's leading outsourcing podcast, hosted by Derek Gallimore Payoneer - The leading global B2B payment solution for the outsourcing industry   About Outsource Accelerator Outsource Accelerator is the world's leading outsourcing marketplace and advisory. We offer the full spectrum of services, from light advisory and vendor brokerage, though to full implementation and fully-managed solutions. We service companies of all sectors, and all sizes, spanning all departmental verticals. Outsource Accelerator's unique approach to outsourcing enables our clients to build the best teams, access the most flexible solutions, and generate the best results possible. Our unrivaled sector knowledge and market reach mean that you get the best terms and results possible, at the best ALL-IN market-leading price - guaranteed.

SPORTS: Pampanga, Bacoor begin MPBL Finals duel | November 25, 2023Subscribe to The Manila Times Channel - https://tmt.ph/YTSubscribe Visit our website at https://www.manilatimes.net Follow us: Facebook - https://tmt.ph/facebook Instagram - https://tmt.ph/instagram Twitter - https://tmt.ph/twitter DailyMotion - https://tmt.ph/dailymotion Subscribe to our Digital Edition - https://tmt.ph/digital Check out our Podcasts: Spotify - https://tmt.ph/spotify Apple Podcasts - https://tmt.ph/applepodcasts Amazon Music - https://tmt.ph/amazonmusic Deezer: https://tmt.ph/deezer Stitcher: https://tmt.ph/stitcherTune In: https://tmt.ph/tunein #TheManilaTimes Hosted on Acast. See acast.com/privacy for more information.

NEWS: Pampanga congressman charged with graft | September 26, 2023Subscribe to The Manila Times Channel - https://tmt.ph/YTSubscribe Visit our website at https://www.manilatimes.net Follow us: Facebook - https://tmt.ph/facebook Instagram - https://tmt.ph/instagram Twitter - https://tmt.ph/twitter DailyMotion - https://tmt.ph/dailymotion Subscribe to our Digital Edition - https://tmt.ph/digital Check out our Podcasts: Spotify - https://tmt.ph/spotify Apple Podcasts - https://tmt.ph/applepodcasts Amazon Music - https://tmt.ph/amazonmusic Deezer: https://tmt.ph/deezer Stitcher: https://tmt.ph/stitcherTune In: https://tmt.ph/tunein #TheManilaTimes Hosted on Acast. See acast.com/privacy for more information.

In today's Spooky Saturday, we visit a picturesque Villa Epifania in Pampanga, where they say the ghosts of past owners still roam Host/Script Writer/Researcher: Ethan Podcast title suggested by Djhaemy Nazareno Support the podcast: ⁠Patreon⁠ PAYMAYA 09324605660 Music: The Path of the Goblin King by Kevin MacLeod Link: ⁠https://incompetech.filmmusic.io/song/4503-the-path-of-the-goblin-king⁠ License: ⁠https://filmmusic.io/standard-license⁠ Sources: https://pampanga.gov.ph/index.php/component/content/article/189-capitol/tourism/municipality/326-santa-rita.html I-Witness: "Villa Epifania", a documentary by Jay Taruc (full episode) https://en.wikipedia.org/wiki/Historic_houses_in_Santa_Rita,_Pampanga

Four years before her company became a million-dollar corporation in 2021, Lay Mijares could not even open a bank account because she did not have the P5,000 minimum needed to do so. Here's the remarkable journey of a self-made Gen Z millionaire who defied the odds and her humble origins from a poor family in Pampanga and transformed her insecurities into an empire. From battling powerlessness to embracing strength training at age 13, she catalyzed a passion that would fuel her professional success. at At age 20, she built her personal training company from the ground up. Laystrength Inc., is now a fitness, nutrition, and wellness company that provides virtual services here and in the US, and is changing how home service fitness is being delivered. If you've ever found yourself hiding behind excuses for not going after what you want in life such as, “I'm too old, too young, too shy, too busy, or too broke,” this episode is your wakeup call.

中央存款保險公司：https://link.fstry.me/3KeSvSQ —— 以上為播客煮與 Firstory Podcast 自選廣告 —— ------------------------------- 活動資訊 ------------------------------- 優惠「社會人核心英語」有聲書課程：https://15minsengcafe.pse.is/554esm ------------------------------- 15Mins.Today 相關連結 ------------------------------- 歡迎針對這一集留言你的想法： 留言連結 官方網站：www.15mins.today 加入Clubhouse直播室：https://15minsengcafe.pse.is/46hm8k 訂閱YouTube頻道：https://15minsengcafe.pse.is/3rhuuy 主題投稿/意見回覆 : ask15mins@gmail.com 商業合作/贊助來信：15minstoday@gmail.com ------------------------------- 以下有參考文字稿～ 各播放器有不同字數限制，完整文稿可到官網搜尋 ------------------------------- Topic: Why the Philippines Is a Hoops Haven Go to any street corner in the Philippines. Any village. Any beach. Even a church. You're likely to see a basketball jersey. 在菲律賓隨便去到哪個街角，哪個村落，哪個海灘，甚至哪個教堂，你應該都會看到籃球衣。 “It's often described as a religion,” Carlo Roy Singson, managing director of NBA Philippines, said in an interview. 美國國家籃球協會（NBA）菲律賓分會總監辛松受訪時說：「大家常說，籃球就是菲律賓人的宗教。」 Indeed, basketball is ingrained in Filipino culture and has been for more than a century. The sport's permeation of a country of about 105 million began in the late 1800s, when Spain ceded the Philippines to the United States in 1898 after the Spanish-American War. 的確，籃球在菲律賓文化扎根已超過一個世紀。 籃球於19世紀末傳入這個目前有一億零五百萬人口的國家，終至遍布每個角落。1898年西班牙在美西戰爭中戰敗，把菲律賓割讓給美國。 A large facet of the introduction of the fledgling game was Christian missionaries, who were part of the YMCA, or Young Men's Christian Association. The game's inventor, Dr. James Naismith, conceived of the sport at what was then known as the International YMCA Training School in Springfield, Massachusetts. 籃球這個新興運動傳入菲律賓，很大一部分是靠基督教傳教士，這些傳教士是基督教國際社會服務團體「基督教青年會」（YMCA）的成員。籃球發明人奈史密斯博士就是在美國麻州春田市當時名為「國際YMCA訓練學校」的地方，想出籃球這種運動。 To take a round object and throw it into a peach hoop, as Naismith pictured it, could be a character-building endeavor. Soon after he invented it, missionaries began spreading it around the world, particularly in the Far East and the Philippines, in U.S.-controlled areas — a kind of sports imperialism. 奈史密斯設想，拿起一個球形物並將它丟進一個桃木筐，這種努力過程可以培養品格。在他發明籃球後不久，傳教士開始把這種運動傳布到世界各地，尤其是美國控制的遠東地區和菲律賓，算是一種運動殖民。 The NBA and its players, recognizing the sport's popularity in the Philippines, have invested time there in recent years. In 2013, the Houston Rockets and the Indiana Pacers played a preseason game there. According to a spokesman for the league, the NBA's Facebook page has 7.3 million followers from the Philippines, the largest of any country outside of the United States. NBA及其運動員認識到籃球在菲律賓大受歡迎，近年在菲律賓投入許多時間。2013年，休士頓火箭隊和印第安納溜馬隊在菲律賓打了場季前賽。根據NBA發言人的說法，NBA臉書專頁有730萬名粉絲來自菲律賓，菲律賓是美國之外最大的粉絲來源國。 This all began in the early 1900s, when basketball was introduced into schools in the Philippines. In 1913, the first Far Eastern Championship Games — an early version of what is now known as the Asian Games — took place in Manila, featuring several East Asian countries taking part in Olympics-style competitions, including basketball. 這一切全始於20世紀初，當時籃球傳入菲律賓各級學校。1913年，亞洲運動會前身、第一屆遠東運動會在馬尼拉舉行，幾個東亞國家參與奧運式的競賽，包括籃球。 It was the first of 10 biennial events, before disagreements between the countries disbanded the games. The Philippines won gold in nine of them. 遠東運動會兩年一次，總共辦過十次，後來因為各國意見不合而停辦。菲律賓在其中九次贏得籃球金牌。 The country's population took to the sport en masse. In 1936, its national team made the Olympics and finished fifth. At the 1954 FIBA World Championship, the Philippines won a bronze medal, the best finish for an Asian country. 菲律賓舉國上下都愛上籃球。1936年，菲律賓國家隊打進奧運並拿下第五名。在1954年世界杯男籃錦標賽中，菲律賓贏得銅牌，寫下亞洲國家最佳成績。 Two decades later, in 1975, the Philippine Basketball Association, Asia's first basketball league, was created. These games kept the sport at the forefront of Filipino culture and helped grow interest throughout the 20th century. 20年後，1975年，菲律賓職業籃球聯賽開打，是亞洲第一個職業籃球聯賽。這些比賽讓籃球處在菲律賓文化的重要位置，並在整個20世紀激發菲律賓人對籃球的興趣。Source article: https://paper.udn.com/udnpaper/POH0067/341713/web/#2L-15029994L Next Article Topic: About Philippines - Sinking feeling: Philippine cities facing 'slow-motion disaster' When Mary Ann San Jose moved to Sitio Pariahan more than two decades ago, she could walk to the local chapel. Today, reaching it requires a swim. 當瑪莉．安．聖荷西20多年前搬到西堤歐帕里翰時，她還能走路到當地的禮拜堂，如今卻得游泳才能到達。 The main culprit is catastrophic subsidence caused by groundwater being pumped out from below, often via unregulated wells for homes, factories, and farms catering to a booming population and growing economy. 主因是抽取地下水造成的災難性地層下陷，通常是經由未受管制的家庭、工廠和農田水井抽取，目的是應付人口暴增及經濟成長所需。 The steady sinking of coastal towns in the northern Philippines has caused Manila Bay's water to pour inland and displace thousands, posing a greater threat than rising sea levels due to climate change. 菲國北部沿海城鎮持續下陷，讓馬尼拉灣的海水湧向內陸，造成數千人無家可歸，威脅更甚於氣候變遷所引發的海平面上升。 The provinces of Pampanga and Bulacan have sunk between four and six centimeters annually since 2003, according to satellite monitoring. By comparison, the UN estimates average sea level rise globally is about three millimeters per year. 衛星觀測顯示，從2003年起，班巴加省和布拉坎省每年地層下陷達4到6公分。相較之下，聯合國估測，全球海平面平均每年上升約3公釐。 Next Article: Topic: Philippines' Duterte pestered again as gecko stalls speech 菲律賓杜特蒂又被糾纏 因壁虎打斷演說 Philippine President Rodrigo Duterte just keeps getting bugged during his public speeches. 菲律賓總統羅德里戈．杜特蒂公開演講時，一直被打擾。 A noisy gecko was the latest wildlife contributor to an address by Duterte, interrupting the leader on Thursday evening just as he launched another tirade at human rights groups critical of his bloody war on drugs. 一隻喋喋不休的壁虎，是供稿給杜特蒂演講的最新野生生物，週四晚間就在他發表另一段長篇大論斥責批評他嗜血反毒戰的人權團體時，打斷這名領袖。 The reptile's persistence caused laughter in the crowd of mostly soldiers, causing Duterte stop mid-sentence, turn to his left and pause for a while to see what the off-camera commotion was. 這隻爬行動物的堅持不懈，引發以軍人為主的群眾大笑，導致杜特蒂話說一半停了下來，向左轉暫停片刻，看看是什麼造成鏡頭外騷動。 "You brought a gecko here?" he asked an official sitting behind him, drawing laughs. 他問一名坐在他後面的官員，「你把一隻壁虎帶來這邊？」引來笑聲。 While activists accuse Duterte of cowing his opponents into silence, reptiles and insects have no qualms about pestering him during his often hours-long, televised addresses. 雖然社會運動人士指控杜特蒂恐嚇反對者噤聲，但爬行動物和昆蟲對在他往往長達數小時的電視演說加以糾纏一事，毫無不安之意。 A big cockroach crawled up his shoulder and down his shirt during a speech in May when he was lambasting an opposition party ahead of a national election. He joked the cockroach was its supporter. 在5月一場全國大選前的演說上，當他正在痛批一個反對黨時，一隻大蟑螂爬上他的肩膀再爬下襯衫。他打趣說，這隻蟑螂是對方的支持者。Source article: https://features.ltn.com.tw/english/article/paper/1321064 ; https://features.ltn.com.tw/english/article/paper/1313926 Next Article Topic: Philippines store rolls out ingenious face masks for bubble tea lovers 珍珠奶茶在國際舞台上幾乎與台灣劃上等號，在台灣時常能看到人手一杯手搖飲。然而礙於疫情，戴著口罩要喝飲料變得麻煩許多，一間菲律賓飲料店為了解決這個問題，最近推出了一款讓人無需脫口罩就能吸到珍奶的超神口罩。 In recent years, bubble tea has become synonymous with Taiwan among members and friends of the foreign community, and many locals can often be seen drinking hand-shaken beverages wherever they go. With the COVID-19 outbreak and the subsequent requirements of wearing face masks in crowded areas, however, drinking soft drinks has become a bit of a hassle. To solve this problem, a beverage store in the Philippines recently released a new line of face masks that you won't need to take off to enjoy a sip from your favorite drink. 此店Gallontea將口罩命名為「吸吸罩」(Sippy Mask) ，表面看起來與一般布口罩差不多，但是口罩的嘴巴邊卻有一個小開口，上面附著一個蓋子讓喜愛喝珍奶的人可以邊喝邊防疫。 The “Sippy Mask” released by Gallontea looks like an ordinary cloth face mask, but if you look closely, you'll find that there is a small opening near the mouth, with a small-cap for bubble-tea lovers to enjoy a safe drink. 店家也特別在官網上表示，只要消費有達1,000披索（約新台幣605.56元）就會贈送此口罩。而雖然口罩預購期已於昨日截止，目前也只在菲律賓販售，然而因為銷量不賴，期望未來有機會進軍台灣；不過大家需特別注意，喝完飲料要再將開口關上，才不會白帶口罩。 On their official Instagram page, Gallontea announced that customers can receive a free face mask with a minimum purchase of 1,000 pesos (US$20.59). Although the pre-order time was only till Aug. 18 and the masks are currently only being sold in the Philippines, with the way it's selling out, many people have expressed hope that customers will see this ingenious invention on Taiwan racks very soon. However, users of the face masks should be mindful of closing the opening once they've taken a sip from the drinks or else the act of wearing face masks would be rendered useless. Source article: https://chinapost.nownews.com/20200819-1696789

LIFESTYLE: Megaworld brings Savoy to Pampanga | July 7, 2023Subscribe to The Manila Times Channel - https://tmt.ph/YTSubscribeVisit our website at https://www.manilatimes.netFollow us:Facebook - https://tmt.ph/facebookInstagram - https://tmt.ph/instagramTwitter - https://tmt.ph/twitterDailyMotion - https://tmt.ph/dailymotionSubscribe to our Digital Edition - https://tmt.ph/digitalCheck out our Podcasts:Spotify - https://tmt.ph/spotifyApple Podcasts - https://tmt.ph/applepodcastsAmazon Music - https://tmt.ph/amazonmusicDeezer: https://tmt.ph/deezerStitcher: https://tmt.ph/stitcherTune In: https://tmt.ph/tunein#TheManilaTimes Hosted on Acast. See acast.com/privacy for more information.

#bedtimestories #crimestory #justice #ofwlife #ofwstories #tagalog #tagalogtruecrime #truecrime #creepystory Learn more about your ad choices. Visit podcastchoices.com/adchoices

On SBS Filipino's 'Trending Ngayon' segment this Easter Sunday, we learn about the most 'trending topics' everyone is talking about online worldwide, as well as in Australia and the Philippines. - Sa pinakabagong segment tuwing araw ng Linggo sa SBS Filipino, ating alamin ang 'trending topics' ngayon na pinag-uusapan sa online sa iba't ibang panig ng mundo, pati na rin sa Australia at Pilipinas. Alamin kung ano ang 'Trending Ngayon'.

On June 28, 2015, the body of Tania Camille Dee was found buried in a shallow grave wrapped in a blanket with a plastic bag over her head in the backyard of a house located at Sta. Maria Subdivision, Barangay Balibago, Angeles City, Pampanga. Autopsy reports indicate the suspect ruthlessly shot her in the back of the head. She was only 33 years old at the time of her gruesome death. Tania Camille Dee was reported missing on June 21, 2015. The day before, she went out to meet her estranged ex-husband, Fidel Sheldon Arcenas, citing that the latter promised to give her money to purchase a car as a present so she and their two children could have a vehicle to use. An obtained CCTV footage from a restaurant in Angeles City that day confirmed that Tania met and left the venue with her ex-husband between 5:00 and 6:00 pm. It was the last time she was seen alive. CONNECT WITH US ▸ msha.ke/phmurderstories Here are links to our social media accounts, case photos, episode notes, and sources! YOUTUBE ▸ www.youtube.com/phmurderstories DISCORD SERVER ▸ https://bit.ly/3n38Tuh SUPPORT OUR SHOW ON PATREON ▸ www.patreon.com/phmurderstories DISCLAIMER: The views and opinions expressed by the podcast creators, hosts, and guests do not necessarily reflect the official policy and positions of Podcast Network Asia. Any content provided by the people on the podcast is of their own opinion and is not intended to malign any religion, ethnic group, club, organization, company, individual, or anyone or anything.

  “Recognize our union; negotiate with us!” Pampanga Delivery drivers cried last January 25 during the launch of the Pampanga chapter of the National Union of Delivery Riders (RIDERS). Intending to cover all platform-based delivery drivers from apps like Grab, FoodPanda and Maxim, RIDERS fights for health insurance and income security, among other basic protections. […]

31: NEVER GONNA GIVE YOU UP | Sinukuan & the Gods of Kapampangan Mythology, Part 1 In this episode, we learn about Sinukuan, the Sun God of War and Death for the Kapampangan people and how the whims and follies of gods can (literally) move mountains. We also learn about the origins and legends surrounding Mount Arayat, a mystical mountain in the heart of Pampanga, and what could possibly connect it to Mount Makiling all the way in Laguna, and the neighboring Mount Pinatubo, as well as the devastating eruption that rocked the region more than 20 years ago. Join us as we learn about the gods that the ancient Kapampangan people worshipped, and the mythology surrounding the creation of the Kapampangan region and its people. Who are Apung Sinukuan and Apung Malyari, and what power did they yield? Is it better to be maganda (beautiful) or masipag (hard-working)? And what happens when feuding gods collide? — The Gods Must Be Crazy is a podcast on Philippine Mythology hosted by friends Anama Dimapilis and Ice Lacsamana, avid mythology nerds and semi-professional gossips. Follow us over at @godsmustbecrazy.pod on Instagram and Facebook for more good stuff. We welcome any suggestions on future topics or episodes. You can also find us on Youtube – Gods Must Be Crazy Podcast channel, where we post some of our episodes and interviews. For other inquiries, please email us at godsmustbecrazy.pod@gmail.com The intro and outro music is by Brian O'Reilly (@dendriform on Instagram). --- References: King Sinukwan Mythology and the Kapampangan Psyche Julieta C. Mallari, Ph.D. https://www.raco.cat/index.php/coolabah/article/download/327855/418377/ Mount Arayat: Giants of Zambales & the Legend of Apung Sinukuan. https://www.aswangproject.com/mount-arayat-myth/ Myths and Legends of Pinatubo and Arayat. Paul Manansala. https://www.academia.edu/11314629 Ing Ari (‘The King'). https://siuala.com/ing-ari/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/godsmustbecrazypod/message

Hello LagimFam!Finally, I back on the podcast saddle and can continue with Season 4. Today's episode covers a case from 1964 - a case that would become notorious for the largest inter-agency investigation conducted at that time. At the centre of this case are two families from Quezon City and Guagua, Pampanga. What started out as a seemingly crime of opportunity would eventually unfold as so much more than that.Sources list: https://lagimpodcast.podcastpage.io/blog/the-case-of-cosette-tanjuaquioSupport me:https://www.buymeacoffee.com/juzewobaSubscribe to my Patreon:https://www.patreon.com/lagimpodLAGIM is on social media, so make sure to check me out:https://www.instagram.com/lagimpodcast/https://twitter.com/LagimPodhttps://facebook.com/lagimpodcast/https://www.tiktok.com/@lagimpodcastSubscribe to LAGIM's YouTube channel:https://bit.ly/3rFdWCgFollow, rate and review LAGIM on Apple Podcasts and Spotify:https://spoti.fi/3qamBxlhttps://apple.co/3r3XjzT

The Kapampangan chef recommends Filipino dishes to serve foreign friends, reveals what he will prepare for Noche Buena, and why Pampanga is often called, but not without dispute, the culinary capital of the Philippines.

The Philippines is said to celebrate Christmas for the longest duration in the world, and it is by giving and sharing that Filipinos show the real meaning of the season. And before the celebration, let's see how Filipinos embark on ways to earn more. - Alamin ang mga pagsasakripisyo at diskarte ng mga Pinoy para lang maipakita ang pagpapahalaga sa pamilya ngayong Pasko.

Following his graduation from UP in 2017, Norman King became a symbol of Ayta achievement, appeared as an Ayta character in a teleserye starring Dingdong Dantes, and even starred in his own commercial. Following this rise to fame, he returned to his community in Porac, Pampanga to help his father, an Ayta chieftain, in their struggle for land rights. Last May, their tribe achieved its dream of acquiring the title to their ancestral domain. Norman talks to Howie Severino about how they did it, the challenge of dealing with non-indigenous occupants of their domain, and what indigenous peoples deserve everywhere. He also has some practical advice for young people ("don't get married young"). Note: The NCIP mentioned several times in the conversation is the National Commission on Indigenous Peoples, the government agency mandated to "protect and promote the interest and well-being of indigenous peoples."

"Piece by piece, the layers of protection around Ruby are pulled away. It is into this space that the message arrives on Facebook." It all begins with a greeting from an unknown woman over Facebook, offering sixteen year-old Ruby a job in a computer shop. Full of hopes and expectations of a better life, and wanting to escape from the pain of her very recent past, Ruby journeys across the sea to the city of Pampanga and directly into her worst nightmare. Far from her quiet mountain home, Ruby finds herself trapped alongside a group of other girls inside an urban online sex trafficking den, where she will be given no choice but to perform acts she never could have imagined in front of a screen. Ruby realizes, too late, that it was all a trick. Issues this episode explores:What exactly is the Online Sexual Exploitation of Children? Why is our instinct to turn away from this crime?Show website: fightofmy.life--------CONTENT WARNING: This episode contains descriptions of sexual violence. Listener discretion is advised. Please seek help if you need to.To speak to a trained crisis supporter at Lifeline (24-hours): 131 114To report a crime to the Australian Federal Police: 1800 333 000For emergency assistance: 000FOR THE PHILIPPINES:If you have suspicions about the occurrence of online sexual exploitation of children in your community, immediately report to: www.1343actionline.ph--------Finding Ruby is a production of Cadence Productions.Show written and edited by Nikki Florence Thompson and Rich Thompson. Additional production by Lydia Bowden, Anthea Godsmark, and Brendan Ridley. Sound design and mix by Rich Thompson and Brendan Ridley. Graphic design and social media by Sayaka Miyashita, Carla Moran, and Alyssa Sheridan. Director of photography is Brad Conomy. Matt Tooker is the executive producer.Show Music- "Homeland" by Searching for Light, featuring Jenna Carlie. 

Ruby is caught in the online sex trafficking den. The days are gruelling but she is determined to escape. When Ruby arrives at the house in Pampanga, the lady who first reached out to her is nowhere to be seen. The next morning, she comes face to face with her ‘boss,' Nadine. Ruby tells her immediately that she wants to get out.  Nadine explains that Ruby must work to pay back her travel costs. But there's a catch: she makes this virtually impossible for Ruby to achieve.Ruby learns the strict rules of the house. The girls are forbidden to leave for any reason. They must work 8 hours a day, performing online shows for multiple customers in remote corners of the world. Ruby's one hope is escape. But with no one on the outside knowing where she is, Ruby is trapped. Only Ruby's inner strength and determination keep her going. One evening, hearing sirens passing by outside, Ruby makes her first attempt at escape.  Issues this episode explores:The differences between OSEC and ‘traditional' sex traffickingWhy OSEC isn't a crime of poverty  Rich visits a perpetrator of OSEC in jail. Show website: fightofmy.life--------CONTENT WARNING: This episode contains descriptions of sexual violence. Listener discretion is advised. Please seek help if you need to.To speak to a trained crisis supporter at Lifeline (24-hours): 131 114To report a crime to the Australian Federal Police: 1800 333 000For emergency assistance: 000FOR THE PHILIPPINES:If you have suspicions about the occurrence of online sexual exploitation of children in your community, immediately report to: www.1343actionline.ph--------Finding Ruby is a production of Cadence Productions.Show written and edited by Nikki Florence Thompson and Rich Thompson. Additional production by Lydia Bowden, Anthea Godsmark, and Brendan Ridley. Sound design and mix by Rich Thompson and Brendan Ridley. Graphic design and social media by Sayaka Miyashita, Carla Moran, and Alyssa Sheridan. Director of photography is Brad Conomy. Matt Tooker is the executive producer.Show Music- "Homeland" by Searching for Light, featuring Jenna Carlie. 

Life is funny, literally, when you have Alex Calleja and Mo team up with callers who bring their biggest issues in life and we just chat. And laugh. Join the boys as they take on challenges of all kinds on GTWM year 11, Episode 66. Part 1of the AMA back to back! Caller #1 is Pat who is 22yrs old from Manila. Pat fantasizes about Pia Wurtzbach and Ivana Alawi when she watches porn. Does that mean shes bisexual? Caller #2 is Dennis who is 35yrs old from Pampanga. Dennis is married but has recently fallen in love with his FUBU. Powered by Anchor.fm , we will see you on another episode of GTWM tomorrow. Thanks for the download and please support the podcast by donating as little as $0.99 cents via Anchor at: anchor.fm/djmotwister --- Send in a voice message: https://anchor.fm/djmotwister/message Support this podcast: https://anchor.fm/djmotwister/support

It's a Viva night on the podcast this Saturday! TK Guji Lorenzana teams up with Scorpio Night's 3 star Christine Bermas as we take calls regarding love, life, and sex. It's raining buckets in the PH but we can get through a tiny bit of technical issues to give you a good show. Here we go! Caller #1 is Maki who is 30yrs old from Pampanga. Maki has a sex frequency issue with his wife that he needs help with. Caller #2 is Hannah who is 31yrs old from QC. Hannah is sympathy banging a guy who recently had his heart broken. Should she keep the situation as is, or should she ask for more formal dates? Caller #3 is Lucy who is 32yrs old from London, England. Lucy feels guilty that she is keeping her son away from his shitty father. Powered by Anchor.fm , we will see you on another episode of GTWM tomorrow. Thanks for the download and please support the podcast by donating as little as $0.99 cents via Anchor at: anchor.fm/djmotwister --- Send in a voice message: https://anchor.fm/djmotwister/message Support this podcast: https://anchor.fm/djmotwister/support

British national Steven Alston Davis was on vacation in Angeles, Pampanga when he met a young Filipino dancer named Evelyn Bohol. He immediately fell in love with her and rescued her from poverty, marrying her two years later, not knowing that she would later conspire to have him murdered. Listener discretion is advised due to the graphic and sensitive nature of this story. • Episode photos: instagram.com/p/CgXCIq7PmWs / References: storiesafterdark.ph / Facebook page: facebook.com/storiesafterdarkph / Twitter: twitter.com/afterdarkph / Support the show on Patreon: patreon.com/storiesafterdark / Share your feedback, case suggestions and personal stories: storiesafterdarkph@gmail.com

On this episode of the podcast I discuss my real thoughts on what its like to prepare your businesses to be without you and what I'm doing to ensure that my management team is ready. I also discuss my first mental health adventure and finally I talk about a new study that involves  "TIKTOK BRAIN". Thanks for listening to pod!#tiktokbrain #mentalhealth #philippines #therapy #leavingCA

Jenny Mae Talaver is the Founder and CEO at Wasteless PH.Wasteless PH is a provider of personal care products in a ZERO WASTE approach, offering shampoo and conditioner bars, soaps, bamboo straw sets, and Yakan bags at affordable prices. Wasteless PH won first place at the Sustainable Food and Agri Pitching Competition by Evegrocer during the Philippine Startup Week 2021. Know about sustainability, everything about plastic-free products, and what Wasteless PH is doing as a social woman enterprise.In this episode:01:00  Ano ang Wasteless PH?02:03  Bakit masama ang single-use plastics?04:45  Ano ang inooffer na solution ng Wasteless PH? What is the ZERO WASTE approach?06:40  What are Wasteless PH's products?10:02  How are Wasteless PH's products manufactured?12:21  How are Wasteless PH's products marketed, distributed, and shipped?15:11  How is Wasteless PH's traction now?18:00  Why did you choose the path of being a climate activist working in the sustainability industry? What keeps you driven?23:25  Wasteless PH just joined Impact Hub Manila's Cohort for the Accelerate Regional Membership. What are your expectations in this program?26:05  Why should we all strive for a sustainable green living lifestyle?27:00  How can listeners know more about Wasteless PH?WASTELESS PHWebsite: www.wastelessph.bigcartel.comFacebook: www.facebook.com/wastelessphInstagram: instagram.com/phwastelessShopee: shopee.ph/talaverjensDistributors: EveGrocer - Paranaque, Cebu, Pampanga; Fullfill Zero Waste - BulacanCHECK OUT THESE STARTUPS & MSME'S (PATRONS):NutriCoach: www.nutricoach.comLookingFour Buy & Sell Online: www.lookingfour.comBenjoys Food Products: benjoysfoodproducts.comSTART UP PODCASTYouTube: www.youtube.com/c/StartUpPodcastPHSpotify: open.spotify.com/show/6BObuPvMfoZzdlJeb1XXVaApple Podcasts: podcasts.apple.com/us/podcast/start-up-podcast/id1576462394Facebook: www.facebook.com/startuppodcastphPatreon: www.patreon.com/StartUpPodcastPHCREDITSIntro and outro thanks to Terence Boydon: wyrmpres.wordpress.comThis episode is edited by the team at: tasharivera.com

On this episode of the podcast I sit down with my family on 420! We swap 420 stories, experiences, and of course squeeze in some story time.

Holy moly girlfriends! This episode is fire! We are sitting down with Airlie Wedemeyer, creator of MyPeriodPal, to chat about her journey in the invention of this pill-free period product that literally eliminates cramps associated with Aunt Flow! She has helped thousands of women reclaim their health and obtain a pain free period!  MyPeriodPal was created a few months after giving birth to her son in Pampanga, Philippines. Airlie had started her period around this time, but was still supplementally breastfeeding and couldn't take pain medication. A colleague of hers showed her the uterus pressure point inside her ankle and it worked like magic! All of her cramps and leg pain were gone! She constructed a crude device of elastic, velcro and a rubber ball then MyPeriodPal was born! Thrive Mama! listeners...Receive 15% discount and FREE shipping on MyPeriodPal products by using code: THRIVEMAMA15 at checkout! Learn more about our guest: https://myperiodpal.com/ Instagram.com/my_period_pal Facebook.com/myperiodpal Ready to join the FREE 5 Day Happy Hormones Masterclass!? Then, let's do this girlfriend! Let's grow our community together and welcome women in all seasons of motherhood! I truly feel that we, as women, are meant to thrive in an environment that supports one another and applauds each other for speaking their truth and stepping into their own. Head over to Apple Podcasts and leave a 5 star review if you've felt inspired by our conversation today, your support means so much to me! Let's Connect on Social Media: Instagram: @elisabethwygantwellness Facebook: @elisabethwygantwellness Website: www.elisabethwygant.com

On this episode of the podcast I sit down with my old college buddy, DJ FLOW. We catch up on life and discuss business, school, marketing, and even TIKTOK. Make sure to check him out on social media where you can find mixes, playlists, and original music. He also has a newly branded mobile dj company called "SOUNDS BY SANTOS" which provides sound & lighting services for weddings, private parties, and corporate events etc. Finally, he has a residency called In Rotation every first Saturday at Hello Stranger Bar in Oakland CA. Enjoy!DJ FLOWS SOCIAL HANDLE: @ADJNAMEDFLOW

I finally get Karla on the podcast! On top of that, my sister Robynne joins us as well. Join us as we take you along side us on our day off and shine a little light on our typical conversations amongst business partners/family. SORRY FOR THE AUDIO ISSUES, I tried out my new shure mobile mic and still need to learn how to truly use it. I hope you enjoy this pod as much as we did!Follow me on IG:@RJOHNSKEE@TAPIOCATALK100#TAPIOCATALKPODCAST #TTP #SMALLBUSINESS #ENTREPRENEUR #FILIPINO

Episode ten is the final episode in our Martyrs series. It's an exploration of the legend of another virgin martyr: the patron saint of writers, sales people, Perugia, Malta, Syracuse in Sicily, and Pampanga in the Philippines. This saint is also the patron saint of the blind and optometrists because she was famously tortured by having her eyes gouged out. Her feast day used to fall on the Winter Solstice. Through the centuries, Solstice celebrations in her honour have merged with pre-Christian rituals to influence the development of Santa Claus.

On this episode of the podcast I get to sit down with my friend Gio. This time around we're in his shop!