Podcast appearances and mentions of patrick wolfe

Israel's critics today like to argue that the country is illegitimate because it is the product of what they call settler colonialism. They consider non-Jewish Arab peoples the native inhabitants of the land—inhabitants who were displaced by the appearance of Jewish immigrants over the last 150 years. The great colonial moment was capped in 1948, when the Jews established political sovereignty in the state of Israel; then, subsequent wars, including and especially the Six Day War of 1967, further expanded and entrenched that moment. According to this sort of analysis, Israel is always and forever illegitimate. Much the same is seen as true of America, which was not only illegitimate at the moment it seized native lands, but is still illegitimate, and will always be illegitimate. This dynamic is captured in a comment by Patrick Wolfe, a frequently quoted Australian scholar of settler colonialism: “invasion is a structure, not an event.” This worldview establishes a moral hierarchy, draws political alliances, establishes political adversaries, and has been at the root of the ideological assault on Israel and its allies. It's an idea that the critic and writer Adam Kirsch explores in his new book, On Settler Colonialism, published recently by W.W. Norton & Company. Here he joins host Jonathan Silver for a discussion of his book and the controversy around Israel.

In this episode of the CLO Investor podcast, host Shiloh Bates interviews Patrick Wolfe, the middle market CLO manager at BlackRock. They discuss the current state of the middle market loans and the risks for CLO investors in today's economy. Patrick explains the differences between middle market loans and broadly syndicated loans, highlighting the need for origination and underwriting in the middle market. He also describes the competition for middle market loans and the importance of reputation and industry specialization in transactions. Other topics include the impact of higher interest rates on borrowers; the potential for increased M&A activity in the middle market; and the importance of valuations and need for standardization in the industry.

Show Notes Lemuel: I am Lemuel Gonzalez, repentant sinner, and along with Amity Armstrong, your heavenly host, I invite you to find a place in the pew for today's painless Sunday School lesson. Without Works. This week, we are going to discuss the events occurring in the Gaza strip, the history of the region, and the evangelical view of the situation. This is being recorded on October 28, 2023 and we are doing our best to give the latest information. Amity: I have tried to keep this as straightforward and clear as possible. I am extremely emotional about this topic and have spent much of the past twenty days watching the news coming directly out of Palestine, sharing Palestinian voices and calling my representatives to demand a ceasefire and humanitarian aid to the people of Palestine.  First things first - we have to state unequivocally the following: Zionism is not Judaism, and a person can be anti-Zionist and not anti-semetic, as many, many American jews are. We will come back to this in a few minutes. The attack on Israel on October 7, 2023 is abhorrent and terrible and we grieve with the survivors and families of those who were killed. May their memories be a blessing.  Events leading up to October 7 Let's start with some history, which I have put together from several sources. This is a very broad, very simplified overview of the history. In the show notes, we have included an extensive reading list to get a rounder view of the subject.  Israel and Palestine: In the late 19th century, the Zionist movement called for the creation of a homeland for the Jewish people to escape persecution in Europe. Immigration and the purchase of land in Palestine, then part of the Ottoman Empire, was encouraged. The land known as Palestine at the beginning of the 20th century encompasses a 25,000 square mile piece of land bordered on the west by the Mediterranean Sea, on the East by what is now Syria and Jordan on the south by Egypt and on the north by Lebanon. After the First World War and the collapse of the Ottoman Empire, Britain was granted a mandate to govern the region of Palestine and Jewish immigration increased as Nazism took hold in central Europe. This brought tensions in the area with the Arab population, and after the Second World War a new plan was drawn up and agreed by the United Nations to create two separate Arab and Jewish states with Jerusalem remaining international. The Arab state would include Gaza, an area near the border with Egypt, a zone near the border with Lebanon, a central region which includes the West Bank, and a tiny enclave at the city of Jaffa.But this was never implemented after Arab opposition. At midnight on 14/15 May 1948, the Mandate for Palestine expired and the State of Israel came into being. The Palestine Government formally ceased to exist, the status of British forces still in the process of withdrawal from Haifa changed to occupiers of foreign territory, the Palestine Police Force formally stood down and was disbanded, with the remaining personnel evacuated alongside British military forces, the British blockade of Palestine was lifted, and all those who had been Palestinian citizens ceased to be British protected persons, with Mandatory Palestine passports no longer giving British protection. Over the next few days, approximately 700 Lebanese, 1,876 Syrian, 4,000 Iraqi, and 2,800 Egyptian troops crossed over the borders into Palestine, starting the 1948 Arab–Israeli War. The war, which was to last until 1949, would see Israel expand to encompass about 78% of the territory of the former British Mandate, with Transjordan seizing and subsequently annexing the West Bank and the Kingdom of Egypt seizing the Gaza Strip. The 1948 Palestinian expulsion and flight, known to Palestineans as the Nakba took place both before and after the end of the Mandate. The foundational events of the Nakba took place during and shortly after the 1948 Palestine war, as that 78% of Mandatory Palestine was declared as Israel, leading to the expulsion and flight of 700,000 Palestinians, the related depopulation and destruction of over 500 Palestinian villages by Zionist militias and later the Israeli army and subsequent geographical erasure, the denial of the Palestinian right of return, the creation of permanent Palestinian refugees, and the "shattering of Palestinian society" Now, back to what I brought up at the opening of this episode, the difference between Zionism and Judaism. Zionism v Judaism: Judaism is an Abrahamic, monotheistic, and ethnic religion. It comprises the collective spiritual, cultural, and legal traditions of the Jewish people having originated as an organized religion in the Middle East during the Bronze Age. Zionism is a nineteenth-century political ideology that emerged in a moment where Jews were defined as irrevocably outside of a Christian Europe. European antisemitism threatened and ended millions of Jewish lives — in pogroms, in exile, and in the Holocaust. Many Jews today are anti-Zionist, believing that Zionism was a false and failed answer to the desperately real question many of their ancestors faced of how to protect Jewish lives from murderous antisemitism in Europe. While it had many strains historically, the Zionism that took hold and stands today is a settler-colonial movement, establishing an apartheid state where Jews have more rights than others. Our own history teaches us how dangerous this can be. So what is a settler colony? Settler colonialism occurs when colonizers invade and occupy territory to permanently replace the existing society with the society of the colonizers. Settler colonialism is a form of exogenous domination typically organized or supported by an imperial authority. Settler colonialism contrasts with exploitation colonialism, which entails an economic policy of conquering territory to exploit its population as cheap or free labor and its natural resources as raw material. In this way, settler colonialism lasts indefinitely, except in the rare event of complete evacuation or settler decolonization. Writing in the 1990s, Patrick Wolfe theorized settler colonialism as a structure (rather than an event) premised on the elimination rather than exploitation of the native population, thus distinguishing it from classical colonialism. He also argued that settler colonialism was centered on the control of land and that it continued after the closing of the frontier. His approach was defining for the field, but has been challenged by other scholars on the basis that many situations involve a combination of elimination and exploitation. Settler colonial studies has often focused on former British colonies in North America, Australia and New Zealand, which are close to the complete, prototypical form of settler colonialism, but is also applied to many other conflicts throughout the world. Today in Gaza, over 2 million Palestinians live within roughly 140 square miles, it is “one of the world's most densely populated territories,” according to Gisha, an Israeli nongovernmental organization. Half of Palestinians living in Gaza are under age 19, but they have few to no prospects for socioeconomic growth and limited access to the outside world. Israel has maintained a land, air and sea blockade on Gaza since 2007 that has had a devastating effect on Palestinian civilians. Israel has built an apartheid blockade, which gives it control of Gaza's borders and is also enforced by Egypt. The International Committee of the Red Cross considers the blockade illegal and says it violates the Geneva Convention, a charge Israeli officials deny. The U.N., various human rights groups and legal scholars, citing the blockade, consider Gaza to still be under military occupation by Israel. Human Rights Watch likened the conditions in Gaza to “an open air prison,” referring to the restriction of movement Israel enforces on Palestinians there. Israel prohibits Palestinians from entering or leaving the area “except in extremely rare cases, which include urgent, life-threatening medical conditions and a very short list of merchants,” according to B'Tselem, an Israeli human rights group.  Israelis, Jewish settlers and foreigners are not subject to those restrictions and are free to travel in and out of Gaza. Over the years, Israel has gradually closed land-border crossings from Gaza into Israel except for one — which is open only to Palestinians with Israeli-approved permits. Egypt sporadically closes its land-border crossing for months on end, which is often the only way people in Gaza can gain access to the rest of the world. Further, the roads within Gaza are segregated and Palestinians and Isralis are issued different colored license plates to allow for easy identification. By limiting imports and nearly all exports, Israel's 16-year blockade has driven Gaza's economy to near-collapse, with unemployment rates above 40%, according to the World Bank. More than 65% of the population live under the poverty line, according to the U.N., with 63% of people in Gaza deemed “food insecure” by the World Food Program. Little psychological support exists for a generation of children who are “living with the long-term psychological effects of constant exposure to violence,” according to a U.N. report, which described an uptick of mental health issues, including depression, among young people living in the Gaza Strip. Israel controls food, water, electricity, internet, medicine and movement of the Palestinian people and have been annexing more and more of Gaza since 1948. Hamas, a Sunni Islamist political and military organization committed to armed resistance against Israel and the creation of an Islamic Palestinian state in Israel's place has been the de facto governing body in the Gaza Strip since 2007, when it ousted the Palestinian Authority from power. Several nations and governing bodies have labeled Hamas a terrorist organization which encompasses between 20,000 and 25,000 members.  Events of October 7  On October 7, Palestinian militant groups led by Hamas launched over 3,500 rockets from the Gaza Strip into Israel and executed a surprise invasion by land, sea and air, breaking through the Gaza-Israel barrier to attack at least 22 locations in Israel's Southern District. Civilians were targeted in those locations, which included a music festival. Thousands of Israeli citizens were injured and at least 1400 were killed. In addition, over 200 people were taken hostage. Events since October 7  Israel began bombing and airstrikes on Gaza on the 7th of October. These continue through today, October 28th. On October 13th, Israel gave the 1 million residents of northern Gaza an order to evacuate to the south and if they did not, anyone left in the north would be considered a combatant. Israelis allowed one road for the evacuation, but during that time, they bombed the roads, targeting civilians and ambulances. On October 17th, Al-Alhi hospital was bombed, killing over 500 Palestinian refugees. The Israeli defense ministry claimed responsibility for the attack, but shortly after, they rescinded that statement and blamed a misfired Hamas rocket. Israel has ceased all water, food, electricity and medicine from entering Gaza. They have also blocked the only exit available to Gazans at the Egyptian border. Over 1,000,000 Palestinians have lost their homes to bombings. 22 hospitals have been shuttered. Surgeries, including amputations required by injuries from explosions are being performed without anesthesia or fresh water often by the lights of cell phones. As of October 27th, Israel has begun a ground offensive and shutdown the satellite access, silencing any Palestinian journalists and citizens from getting information out of Gaza. They have also warned that they believe Hamas has a stronghold underneath the largest hospital in Gaza, where 15,000 Palestinians are currently seeking refuge. One report states that between October 7 and 26, 7,028 Palestinians were killed, including 2,913 children. This figure is likely significantly less than the actual death toll as this is based on bodies recovered. There are hundreds of buildings that have been reduced to rubble and contain the remains of people that haven't yet been found.  I could speak on this for hours, but we are trying to keep it as straightforward as possible, so I want to just end with some clarity on definitions.  Western media is using the phrase “Israel-Hamas War” in most of their coverage.  A war indicates an armed conflict between states or nations. A war requires two armies. Israel has the 10th largest army in the world and is backed by most if not all Western nations. Gaza, or Palestine, is comprised of 2.2 million people, half of which are children. A segment of Hamas is located within Gaza but they are not an army, they use largely improvised weapons as Israel dictates what comes in and out of Gaza. This is not a war. This is not defense. This is a calculated ethnic cleansing of the Palestinian people. Gaza is often described as an open air prison - I used the term earlier - but this is also a euphemism. A prison indicates that the population are criminals, prosecuted and found guilty of a crime. A prison also requires that it's inhabitants are provided adequate food, water, and medical care. None of these requisites are true of Gaza. The population of Gaza have been convicted of no crimes, and the settler colony of Israel has control over it's water, food, electricity, communications, and medicine - that is a textbook definition of a concentration camp. Finally, the word genocide and ethnic cleansing are both being used, and both are accurate but they are not the same thing. Ethnic cleansing comprises the actions that can be used in the goal to remove members of an ethnic or religious group from an area. Genocide is the murder of an entire population. All genocide can be considered ethnic cleansing, but not all ethnic cleansing is genocide.  It is clear that Israel has been guilty of humanitarian atrocities for decades. These have ramped up exponentially in the past month with unyielding aerial attacks, the use of white phosphorus, the targeting of hospitals, schools, and mosques, the silencing of Palestinians communication with the outside world and the denial of basic human needs to the 2.2 million civilians in Gaza, including over 1 million children. It is becoming more clear everyday that Israel seeks to finalize their purging of Palestinians from the land they have colonized by means of genocide. And many Palestinians are making the devastating decision to stay in their homes as long as possible, afraid they will leave and lose what little they have left the way their ancestors did in 1948. They are standing their ground believing that it's better to die in their homes as many of them have nothing left to lose. Evangelical POV: Genesis 12: 7 informs us: And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.  The previous verse tells us this:  And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. This tells us that the promised land was always occupied by other peoples, other groups that had to be driven out so that Abraham and his descendants could settle there.  When the Hebrew people, having escaped famine, settled in the borders outside of Egypt they multiplied and became a threat to the Egyptians who became concerned that in the event of a conflict, or threat to their empire, the Hebrews could be persuaded to side with the invaders attack Egypt. They were taken in to slavery for hundreds of years. Returning, they were told:  And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Again, the land was inhabited, and these people were, under the holy wars initiated by Moses' successor, Joshua, these people were driven off, or in some cases, assimilated. Individual people, living among the Hebrews were made welcome, and given rights.  “The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt.”  Leviticus 19:34. This story, the struggle of the Hebrew people to overcome obstacles and keep the land of their promise is central to Zionism. Evangelical Protestant Chrisitians, who largely follow a literal interpretation of scripture, have cited this set of scriptures, and endorsed and supported the idea of a Jewish homeland.  The new evangelicalism, endorsed Israel for more sinister reasons. Dispensationalist writer, Hal Lindsey, began an elaborate and exact timeline for the return of Christ that started with Israel becoming a nation.  From there he listed current events that must be fulfilled to anticipate this return, followed by years of tribulation, and a literal battle of Armageddon taking place on a ruin in Northern Israel.  This belief has been endorsed by evangelical leaders like Pat Robertson and Jerry Fallwell. It has been made a part of modern Christian mythology with it's inclusion in the popular, “Left Behind,” series of books and films. Follow Amity on TikTok @sassyscribbler Facebook: https://www.facebook.com/withoutworks Email @ [withoutworkspod@gmail.com ](mailto:withoutworkspod@gmail.com)Our Internet home: [www.withoutworkspodcast.com ](http://www.withoutworkspodcast.com)https://en.wikipedia.org/wiki/Promised_Land https://en.wikipedia.org/wiki/Christian_Zionism https://www.youtube.com/watch?v=gVuHgaTdysY https://www.jstor.org/stable/j.ctt14bsxdg https://www.jewishvoiceforpeace.org/resource/zionism/ https://en.wikipedia.org/wiki/Settler_colonialism https://www.nbcnews.com/news/gaza-strip-controls-s-know-rcna119405 https://abcnews.go.com/International/timeline-long-history-israeli-palestinian-conflict/story?id=103875134 https://afsc.org/sites/default/files/documents/Palestinian%20Nonviolent%20Resistance%20to%20occupaltion%20since%201967.pdf https://www.usip.org/palestinian-politics-timeline-2006-election https://www.dni.gov/nctc/ftos/hamas_fto.html https://abcnews.go.com/International/timeline-surprise-rocket-attack-hamas-israel/story?id=103816006 https://www.cnn.com/2023/10/27/middleeast/gaza-death-toll-report-intl/index.html Reading List: My Father Was A Freedom Fighter: Gaza's Untold Story by Ramzy Baroud Palestinian Walks: Forays Into a Vanishing Landscape by Raja Shehadeh In the Presence of Absence by Richard Widerkehr On Zionist Literature by Ghassan Kanafani Wondrous Journeys in Strange Lands by Sonia Nimir Power Born of Dreams: My Story Is Palestine by Mohammad Sabaaneh Stories Under Occupation: And Other Plays from Palestine by Samer Al-Saber Palestine Is Throwing a Party and the Whole World Is Invited: Capital and State Building in the West Bank by Kareem Rabie Rifqa by Mohammed El-Kurd Of Noble Origins: A Palestinian Novel by Sahar Khalifeh My First and Only Love by Sahar Khalifeh Salt Houses by Hala Alyan

As we come to the end of Pride Month what does that even mean? It means we have brothers and sisters around the world with different sexual orientations who are no less deserving of Love than you or I. My guest Patrick Wolfe grew up in the Mormon religion, a branch of Christianity popular in the western United States. While living as a missionary he had to come to terms with being a gay man. The upheaval in his life led him to accepting and loving himself for who he is and now he is pursuing a career in nursing. His message of love and hope to the LGBTQ community is one we need to hear now more than ever... 

This great conversation on Indigeneity is from a couple of years ago and it just keeps being relevant. Being Indigenous is an analytic, not an identity. We need to talk about that. Patty (00:00:01):You're listening to medicine for the resistancePatty (00:00:04):Troy was so smart last time, and this could only be better with Joy here. Joy: God we're in trouble. Hey, it will be a smart show. Kerry: (00:00:20):Couldn't be more perfect. Joy! Oh yeah. Patty (00:00:24): Just so much happening, right? Like this has been bonkers in Native Twitter.Joy: Oh, I know. I don't either. Patty: Because we had the list right? Where everybody was kind of losing their mind about the list and then some anti-Blackness that was happening as a result of the list.And then, you know, and then kind of, I saw what was trending was seven days of fighting in Palestine and I'm like, no, that's, let's talk about seven consecutive days. Kerry: It's been like, what, how many, how many hundreds, you know, almost a hundred years we're coming up to now?- like stop it!  Patty: And then we're talking about global indigeneity, right? That being Indigenous is more than just living here in North America, which is something that, you know, I've kind of been unpacking for myself over the last year.  Then there are conversations happening, you know, who is Indigenous, in Palestine and the Levant area.Patty (00:01:37):Um, and then what claims does that give them to land? You know, and what, you know, what claims does that give them? Um, and do we rest our claims on land solely to being Indigenous? I mean, even here, it's all migrations, right? The Anishinaabe started and then we moved east and then we came back and there are tribes that exist now that didn't exist then.  You know- like the Metis, right? They didn't exist at the time of contact and yet there are distinct Indigenous people and what's there. So all of these conversations are so complicated.And then into the midst of these complicated, you know, difficult conversations, of course, rides Daniel Heath Justice's voice of reason and recognition into these conversations. So I can't think of two people that I would rather have this conversation with, for Kerry and me to have this conversation with, than with Troy and Joy.Troy: (00:02:51):Exciting to be back and, uh, and to meet, to meet Joy online, at least.Joy (00:03:00):Yeah, it's my pleasure. I remember watching you, um, I guess a couple of months ago when you're on and I'm like, oh my gosh, this is like, just totally blown my mind. And I said it to Patty and she's like, yes, let's do a show. I'm like, yes, let's do it. Let's figure this out because yeah, it's a lot!Kerry (00:03:21):I agree. There's so much complexity. We're talking about Palestine and we're talking about these roots; where do we put roots down? What is Indigeneity? What are all of these spaces? I was thinking about Burma or AKA Myanmar.And that brave stance that young woman-I'm not sure if you guys heard about it- at the Miss Universe pageant, held up a sign saying, ‘Pray For Us.' We are being persecuted or we're being killed, I think the message said.  Once again, it made me think about how precarious, you know, our spaces are, how the colonial system has this rinse and repeat way of creating, um, the same kinds of spaces.These genocides that are created all the waves through, um, the way of being. I was thinking about China and the Uyghur tribes, the Muslim Islamic based tribes that are being,  ‘rehabilitated' we have no idea to the scope and scale.Kerry (00:04:38):I have been fascinated recently with North Korea.  Just the very existence and structure of how North Korea even exists in this realm.  All of these pieces led me back to this idea that the reality, maybe I'm posing a question for all of us. Where do we begin? When we think about breaking this question down, you know, um, the right to be forced off of our lands, this space of, of the massacre, that seems to be such an integral part of the bloodletting. That's such an important, integral part of why we take over the land. And then finally, how the resources, because I noticed that we touch certain places, you know, we protest about certain places, more so than others. because resources are advantageous to more so than for some of the colonial structures that exist? And it makes it advantageous for us to take a moment's movement in those spaces versus others. I just, I've been very sad this week. I had to step away because of all of it.  As you mentioned, there's been so much!I'm just going to breathe now….. (laughter)Troy  (00:06:06):I don't even know where one can start. We have you have to start, I guess, where we are. As you pointed out, what's going on in Palestine has been going on, you know, it's 73 years since the Nakba stuff started and it's been going on since then,  although the roots go back even further than that. So, you know we can't that didn't just start this week and we didn't just start relating to colonialism this week, the four of us. And, uh, we didn't just start relating to genocide and racism either this week. So I think we're all situated in ways that give us insights into these topics, but also blind each of them in different ways too. So it's good to know.  When I was a kid, my dad got a job in Beirut in Lebanon, and we were there before the civil war and our house was just, just up the hill from the Palestinian Palestinian refugee camps.Troy(00:06:54):  So it was a lot of the kids I played with before that were there before I started school. And then I did first grade in Beirut. Some of the kids I played with were from the refugee camp. Then later when we came to this country and just the blatantly anti-Palestinian bias of the media was a real shock because you know, these are people who were kicked out of their homes because somebody else wanted it. And, uh, and of course, Lebanon wasn't doing a great job of taking care of them either. It was, you know, that was a big shame was that all these refugees are treated, treated so poorly in the, in the countries that took that they, that they went to.Troy (00:07:30):But you know, those little kids are my age- they're in their fifties now, and they've got kids and maybe grandkids and there are their generations that have been born in exile. And, uh, meanwhile, now we have this thing going on in Israel itself, where Arab Israelis are being targeted by Jewish Israelis and some vice versa too. It's just street fighting between us. We're not even talking about Palestinians, we're talking about different groups of Israeli citizens based on their ethnicity and their religion. Yeah, it's interesting.Joy (00:08:06):Cause I  live on social media and so just watching the discussions going on on Twitter. And it's interesting to see a lot of the activists for Palestine, which is great, but they kind of like, I've seen some memes where it's like, oh, just give you know, Canada, this part of Israel, this part of Canada or the US I'm just like, I'm like, okay, friends, no, we're not going to be doing this. Right. Because we're talking about colonization, but I'm surprised by how little, a lot of the activists understand that they're currently living in occupied states. Like, I'm just like, wow, like really like Canada, US you know, I'm, I've been quiet about for most of the weeks. I'm just like, okay, you know what? I'm just going to let people have their space, but I'm like, come on.Joy (00:08:54):Like, you know, like, and I'm watching like Black and Indigenous Twitter, we're just kind of saying, yup, that's the playbook. There's the playbook check, check, check, check. And we're like, we know this, we've been through this, we've done this, you know, for, you know, 500 years on this continent. Right. And so, and in many places much longer. And so I'm like, okay, let's, you know, I'm finally, I said something I'm like, okay, you know what? We need to kind of understand that this is a global issue. And that, you know, we are still currently occupants working in occupied states as it is, and sort of state of Canada, the state of us, right. Mexico, you know, and as you see, like, you know, with the countries that are supporting Israel, you know, a lot of them have like a huge long, giant history of, you know, occupation and colonialism and genocide behind them.Joy (00:09:42):And it's just like this isn't a surprise folks. And so, I mean, but it's good because I've had a lot of great conversations with people who did not know this. And so I'm kinda like, okay, let's educate, I'm kind of prickly about it, but I'm gonna, you know, do this in good faith. And so, and I mean, it's just been, you know, like Patty said a week because, you know, I'm coming off a week of serious anti-Black racism within Indigenous communities as is too. So it's like, okay, that's, what's up now. Right. It's a new type of, you know, I don't know, uh, fall out of hatred, fall out of genocide, fall out of colonialism. It's just like, okay. And yeah, which way is it going to, you know, smack us in the head this week? It just kind of feels like that. I'm just like waiting for what's going to happen next week is going to be something else. So it's been a yeah. Interesting two weeks, I guess. Patty (00:10:38):Well: I think some of it is that we don't have a solid understanding of what Indigenous means say, particularly in Canada because of the way we use the word. Um, you know, uh, yeah, we, we just, we don't have a really solid understanding of it. So that's where I'm gonna kind of punt over to Troy. So, you know, if you could kind of give us that global, you know, that because not everybody also thinks of themselves as Indigenous, right? Like not all countries have that same kind of history where they would have a settler Indigenous kind of binary. I hate binaries, but, you know, because they're, they're never, they're never that clear and distinct, but if maybe you could kind of help us out so that we're at least working from the same understanding, at least in this conversation.Troy (00:11:24):I mean, but the thing is I hate to jump in and say, this is what Indigenous means, because, because Indigenous is a contested term and it's, it's, it's used differently in different places, geographically, but also in different contexts. And, uh, um, you know, I guess, I guess what I got some, some attention for on Twitter a few months back was basically for, for putting up other people's ideas, who I, that I teach in the classroom about, you know, Indigeneity isn't is not an identity, it's analytic. And it has to do with our relationship to land our relationship to settler-colonial states. And that our identities are, you know, in my case, I mean, in other cases, other Indigenous nations and cultures, uh that's. And so we have, you know, Indigenous, there are 5,000 Indigenous languages in the world. Um, if each of those is a different cultural group, then we're dealing with a lot of diversity. 90% of human diversity is Indigenous.Troy (00:12:18):So it's hard to say any one thing about all Indigenous people are this or do this because it was less, we've got most of the world's cultures and, and, and get then as, as, as, as Daniel Heath justice was, was reminding us on Twitter, uh, you pointed it out Patty to me today. And it was, it was worth looking at again, is that it's not just a political definition either because our relationship to the land is because it's everything. It's not just, it's not just political, at least for, for many of us, it's not. And, uh, for many of our cultures, we derive our very personhood, our peoplehood, our, or you know, our spiritual identity is all connected to, to, to land and water. So, yeah, I mean, what, what, what Indigenous is Canada from a double outsider in the US I'm not Indigenous to the US but I've lived here for a long time.Troy (00:13:03):And I, I kind of, I kind of am like another settler in the US in the sense that I've been here for much of my life, whereas Canada is, is, is a place I observed from the outside. But it seems like in both the United States and in Canada, Indigenous is often used primarily domestically to refer to groups that are Indigenous within the borders of the Canadian settler state or the US settler state. Because, there are so many different groups and, and what other, you know, what terms is, what have, we can say native American or Aboriginal or first nation. So rather than just listing all the, all the many hundreds of nations, people might use that term, but then, you know, there's, there are Indigenous peoples in all over the Pacific and in much of Asia and in much of Africa and even, even a few places in Europe.Troy (00:13:47):And it has to do with this colonial relationship where we about the Sam. We have a really deep connection to Sápmi, our land and water. That is which we, you know, our, in our, our way of viewing it, it's animated. We ask permission from the water.  When we take water or do we ask permission from a place of a piece of land before we build a house there. The settler states, Norway, Sweden, Finland, and Russia came in, came in in recent time, historically, you know, within the last 500 years came in and extended their borders through our land and claimed it as theirs. And then there was all the boarding schools and all that stuff.  Those are similar histories, uh, because there's sort of a similar playbook that comes from, that comes from a certain way of looking at the world.Troy(00:14:37):That land is something that isn't a dead object that we can just buy and sell and parcel up and own. Coupled with the idea that with the will to take that land from other people. People who are first nations of Canada, the US and Australia, New Zealand have experienced that. Indigenous Northern Japan, I've experienced that it's, I wouldn't say that the, I knew and all the many different, uh, Aboriginal nations in Australia and the Maori of New Zealand and all the Canadian first nations, and then the new it to the Métis and all the native Americans and Alaska natives and, and, uh, Kanaka Maoli in the US are all the same. We're not, we're so radically different from each other in so many ways, but we share this, we share this, the important art, a similar way of relating to our land and water.Kerry (00:15:23):That brings up for me a question when, you know, first of all, Troy, you're always so brilliant. And when you put it out there in the way that you just did, I'm like, wow, it's a vast, vast space! And then when you put the number on it at 90%, I went that's everybody pretty much, you know? Um, but what also comes to mind then is, is the word indigeneity serving us or Indigenous serving us and, and this, um, and the movements that all of us as a whole, as, as you know, a group like, just does it, it's served to be using this word in particular and then leaving it to be open to interpretation or not? Patty: Traces of History, by Patrick Wolfe, because he looks at the way race is constructed differently in different places, right?  It is like when we talked with your friend Marina about how Blackness is constructed in Brazil. and how it works in North  America and how it works in different places because it all works.Patty:(00:16:37):It works differently but for the same purpose. So, you know, and I think indigeneity, it works differently in different places, but for the same purpose, it works, you know, colonialism works to sever us from the land to sever us from each other, you know, to sever our relationships. I'm just writing, you know, it was just writing a bit about, you know, the Cree understandings of kinship networks and how many mothers, you had one that's tied up in the language, right? Like your, your mother's sisters are also your mothers and then your father's brothers are also your fathers. And then their spouses are also your mothers and fathers. Cause if they're married to your father, then that, you know, like these kinds of intricate webs of relationships and those things all get severed, you know, and our connection to land because, you know, the colonial powers are very mobile.Patty (00:17:26):They're moving around all over the place. So they're moving us around all over the place. And then it's like, I'm reading this book right now that Kerry had recommended, um, Lose Your Mother, um, about, you know, she had heard that the author's trip home to Ghana and, and, and how heartbreaking it was because you go looking a for home and realizing that that's not home. And I just finished Hood Feminism by Mikki  Kendall. And she's talking about real, you know, having to come to terms with her seeds may have been, you know, left Africa, but her roots are here this is home. So then that's easier than thinking about being Indigenous and diaspora not having that same connection to land, but having that kind of fraught relationship with colonialism, I don't know. And I'm thinking too about the ways that we do find even, you know, tomorrow night, we're going to be talking about refusing patriarchy, because everything exists in opposition to colonialism, right?Patty (00:18:26):Like indigeneity to a certain degree. We weren't Indigenous before the colonists got here. I was Ojibway. Joy's ancestors were Lakota, Troy's were Sàmi. Like, you know, like we were ourselves, we didn't have this collective identity that placed us in opposition to another collective identity. We were ourselves. And if you were our enemies, chances were we called you a little snake. That seems to be what we call everybody. So whatever identity, it's like, you know, identities, you know, existing in counterpoint to a binary that just doesn't work. It doesn't work for anybody. And so people have to keep, but that doesn't fit. I just keep thinking about how we keep identifying ourselves in opposition to something. I don't know that that serves us, but I don't know what the alternative is because we do need some things, some kind of coherent way of thinking about ourselves in opposition. And I think that's okay to exist in opposition to something that should be imposed. It's so intense.Kerry (00:19:29):lt really does. Patty. I know for me, in particular, it's so interesting how some of the ways that you and I, outside of this space, how some of these very similar thoughts, um, I, I've almost been having the same kind of process going on in my own mind about how do I relate to my being this as a woman of diaspora you know, a Black woman that has been just kind of left here or plumped there, the point here, I guess, I don't know. Um, and how that interrelates to my, being this, to being whole, and also relating it back to the colonial space that I have had to adjust to in my thinking, um, I've been doing a lot of study recently on a man named Kevin Samuel's. And he's been, uh, approaching this topic from what we would have considered a 'Menenist' standpoint, but there were some arguable facts in the way that he was breaking some things down that has caused me to have to question how I stand in my feminist.Kerry (00:20:52):Because I kind of consider myself a bit of a feminist in my feminist stance and how this itself has become a way that we have created diversion and division between ourselves as men and women, the idea of the masculine and the feminine, and then how that exists in the non-binary or binary space. Like, so what I'm, what I'm getting at is all of these different isms, all of these, these structures that have been created really feed into our way of being separated and with the separation, it allows the system to keep feeding itself. I almost feel like we have to start examining the liminal spaces that exist, trying to find the commonalities, but at least allow for our specialness, that individual part of who we are to stand. Because as you mentioned, Patty being Ojibwe versus being Cree I feel there's such beauty there, right? And like, I know that I believe that when we, when we just classify it under one thing, it, it helps, but it doesn't do that make sense? And I'm really just caught in that right now. Like I know that I've been trying to process that and do we need some radical acceptance that goes along with that understanding we are different and special. And that specialness is what makes us unique and rich and full in the space of our togetherness.Troy(00:22:39):This is, I love this conversation because just like last time as I'm sitting here listening to this, I can do so many ideas. This phenomenon that we have, whether it be as Indigenous people or as members of any of our Indigenous nations or as racialized other, or as women, or as LGBTQ or as whatever group or groups one belongs to, and then being treated as a member of that group. If I define myself as Indigenous, then I'm defining myself in opposition to colonization and I'm erasing all kinds of other important things. Defining oneself in opposition to patriarchy is opposing something, but we have to post these things. I think like you said, petty, and we can't, there's also a sense, a certain degree to which we can't, you can't help it. I mean, I was thinking of Franz Fanon and his essay on the fact of Blackness and when he was growing up in the Caribbean, he really didn't think of himself as Black.Troy(00:23:28):That was sort of an abstract, weird thing. He thought of himself as educated from the privileged classes and, and to a certain degree as French. And then he goes to Paris to study and he's walking down the street and this little, little girl was holding her mom's hand and points and says, look, a Black man. And, um, that's when he, you know, realizes that he can't escape. He is Black and he can't escape it because people won't let him escape. That's, that's not that he's always identified or interpreted as that. And if we're interpolated as, as women or as or as Indigenous, or as whatever, whatever groups we may, we may be identified as we can't just pretend that we're not. I mean, we can't. And so I think, like you said, petty, sometimes it's worth fighting. Um, I can tell, I go back to the story.Troy (00:24:18):I always liked to fall back on stories, but in my own existence, you know, my mom's white American, and she went over to Norway and married my dad and us, I was there for a time. And then there's been in the US for time and in the US you know, I grew up speaking both English and Norwegian. I speak English pretty much without an accent. I look white and I get a lot of white privilege in the US as long as I don't mind people not knowing anything about, my Indigenous culture. I have a much different situation than my Sàmi relatives and began to feel like maybe I shouldn't be calling myself a hundred percent Sàmi. And then I go back and experience vicious anti-Sammi racism directed at me. And there's nothing that secures you and your own.Troy (00:24:57):There's nothing that secured me and my Sàmi identity as much as being harassed for being Sàmi than being threatened physically. That just makes you I guess I am, because it's not fun. And I would rather not be in this position right now, you know? Um, and, and, uh, I think that's one of the reasons for these alliances, but they also are alliances Indigenous. These, these are, we're a bunch of different groups that have a common cause and can learn from each other and help each other have awesome glasses. I kind of noticed thatJoy(00:25:41):I was kinda thinking about like, you know, I'm like, this is the resistance like we're resistant. So cause I always liken it back to like, you know, some sort of weird um, you know, thing, but solidary, it's interesting, since we weave through this topic, I'm thinking about like, you know, indigeneity and land. And I saw a point, but, um, Carrington Christmas a few days ago. And so, and she mentioned that you know like not all Indigenous people are tied to land because many of us are in cities and urban centers. So what does that look like? And so when I saw, um, Daniel's, uh, tweet, you know, his chain, I was kinda like, I need to trouble that for a little bit because a bunch of us are removed from land and relations too, but at the same time, it's like, what does that relationship look like within cities?Joy (00:26:28):Um, so I just wanted to say that before I forgot that, what does solidarity look like? Oh my gosh. Um, I can't even think of one way it looks like, because again, like when we have like Indigenous, we talked about Indigenous as the overall say within North America and I that for sake of brevity, right? Like you have like, you know, Black Indigenous people, you have, like, I know a guy who's Cambodian and he's Indigenous. Right. And so it was like, what does that look like? How do we manage that? And these folks that I'm referring to are like, you know, Indigenous to North America. Right. And so it's like, so when I see discussions about like, um, what does, you know, kinship look like? What do relations look like? What does it mean to have a relationship to the land? It's like, what does that mean for a Black Indigenous person who didn't necessarily have that kind of a relationship for various reasons, whether it be slavery, whether it be, um, racism, right?Joy (00:27:25):Whether it is being chased off the land, you know, as say, some of my relatives were right. And so this is the thing. So it's like, how do we address solidarity when we don't even when we tend to think of Indigenous as like, you know, first nations, um, 18 in you, it's right. And just like one shape or form, you know, kind of brown veering towards the white sort of thing. Right. And so in Canada, at least. And so, and when we're far more likely to accept someone like Michelle Latimer, no questions asked, but then when I kind of stroll up and say, Hey, I'm Indigenous. Or like, Nah, you're not right. And so you're from Toronto and your hair is curly. It's not now, but that sort of thing. Right. And so solidarity, I mean, I can tell you, what does it look like based on the past couple of weeks, and I'm sure we'll get into that, but you know, it doesn't look like a list.Joy (00:28:19):It doesn't look like, you know, a supporting list who, you know, are largely Black Indigenous people or even run by people who are largely anti-Black. Right. And so, um, but yeah, it is a wide and varied topic from being a political analytic to like, you know, having a relationship to land, to having relationships with our relations. Right. And so I couldn't even begin to start thinking about what that looks like, but I do resonate with Kerry's point with just kind of like, you know, having those separate identities, but, you know, still coming together for that resistance to, and so, because we need to kind of have, you know, those differences because someone who was Anishinabek has a different relationship to Atlanta, someone who has Lakota. Right. So it's, you know, and me as someone who is Lakota and living in Toronto, it's kind of like, okay. And I kind of meander through these spaces. I'm like, should I be having this relationship with the land? Like, my people are like way out in the Plains, but here I am, you know, it's kind of like patching through what it is because we've been shifted around by colonialism taken away. Sorry. That'sPatty (00:29:28):The reality of it really is Troy living in the Pacific Northwest, which is about as far as he can get from Sàmi land.  You know, I finished all, I've talked about this now that you have massive territory, I'm still within, there's not a big territory. It's not big, it's not Ojibwe. Right. My people are Northwestern, Ontario. It's a 24-hour drive to get up there. Right. I can be in Florida by the time I get there and not among Black flies, you know, but, but in terms of relocation, right? Like in the US relocation was government policy that went beyond boarding schools, they were shutting down, you know, in the allotment period, they shut down reservations. They were moving people into cities, you know, kind of getting them off the reserve and moving them into, you know, from, you know, from the Midwest into the city.Patty (00:30:26):So you're certainly not alone in terms of being a Plains, Indian living, living, living in a city. And I think that's, you know, where the writing of people like Tommy Orange is so valuable, you know, that kind of fiction where he's writing about urban Indians. That's 80% of us. That's 80% of us who are living in cities far from our home territories. You know, I see, you know, people who are saying, you know, you know, they're Ojibwe and they're Lakota and they're may, you know, like they've got this. And so then who are we? Because we didn't grow up in these kinship networks to tell us who we are. We grew up disconnected. We know, because like you said, Troy, from the time I was little, I grew up in my white family. But from the time I was little, I was the native kid.Patty (00:31:15):I was the Indian, even though I was surrounded by white people, you know, grew up in a blizzard, like, Tammy Street said, you know, growing up in a blizzard, the blizzard of whiteness, um, you know, um, you know, kids didn't want to play with me because of my skin colour, which, you know, as bonkers to me as a little, you're not playing with my skin colour. Oh, I dunno. This is a story outside of, um, you know, so other people impose that on me. So I couldn't run away from it. If I wanted to, when I got to high school, I let people think I was Italian. Cause that was easy here. And we talk about passing privilege. Um, but passing contains an element of deceit and deception because when you're passing, you're not telling people who you are, you're deliberately withholding that information. You're allowing them to think that there's some, that you're something that you're not. And you know that, and that's corrosive. And yet you, you know, this idea of being Indigenous is freaking complicated and it doesn't need to be colonialism just ruins everything.Patty (00:32:19):So what would the refusal look like? Because that's also what I'm thinking about because tomorrow night when we're talking about patriarchy, I started off talking about resisting patriarchy. And then I changed my mind to refusing because to me that sounds riff. We talk, we've talked, we've talked about the politics of refusal, which is just, you know, I'm not going to engage with that anymore. I'm just going to build this thing over here. I'm just going to refuse to deal with that because that does not speak to me, does not help me. That does not contain my life. What would it look like to exist as Cree, Lakota, Black, Sàmi, Ojibwe and refuse colonialism? What would that lookPatty, Kerry, Joy, Troy (00:33:07):[Laughing ] existing in opposition to it?Kerry (00:33:14):This is the new train that my brain is going down. Well, you know what? I love it. I think you're onto something. Um, as we, you, you, you brought back that reminder of the politics of just simply deciding not to engage. And for me, this conversation is bringing up so many different things. For example, Troy, when you mentioned going home and hitting such resistance when you go back, you know, you can't deny being  Sàmi. It makes me think about when I go home to visit my mother's family in Antigua, it is Black, you know, the way that my cousins and my aunties and all of my people back there exist that every teacher they've ever had is Black. Every storekeeper is Black, all their doctor's lawyer, everybody is Black and dark skin Black.Kerrr (00:34:18):You know, there has been very little mix on that small island. The sense of being in your note is so radically different. I have realized in my time then what it is for me, I, I know my Blackness, I'm a Black woman and I have a lived experience that makes me guard in that space. Right. Whereas when I am there, it just is, and you live and you exist in that space. And it gets me thinking about this idea of just not engaging. What would it be if I could potentially create a space like that here? So for me, this boils down to being able to connect and create an economic basis. So where I can shop in stores that are, you know, Black West Indian, you know, just my culture experienced in those well Browns. And we also know that that economic power makes a difference.Kerry (00:35:25):I think I read a statistic recently that in North America, um, Black people, the money stays in our community for about six hours before it is extended out into other communities. So the dollar does not cycle, even though we are one of the powerhouses for an economic base, our dollar is so strong. And not only that we normally create culture, you know, uh, Black women, you know, we, we, we kind of build some of that creativity, but that panache, comes from North America. Um, it comes off the backs of us. And so partly when I think about how we, how maybe we can disengage in some ways, it is about that. It's about creating our own little nuggets, you know, creating our own little niche spaces that allow us, afford us to tap into our own uniquenesses as who we are, and then share, but really starting to create those spacesKerry (00:36:30):So, um, for example, as I said, I think in particular, we still have to exist in the system. So to me, it is coming into the self-awareness of that uniqueness, creating, the economic basis for that, for me, I think that's fundamental, especially in my community, we just don't hold on to that dollar. Um, creating some of that economic base by our shops, create shops that are, are, are, or economic foundations, like grocery stores in our communities. We know we have food deserts and most of the communities that we exist in by our own grocery stores have outlets, especially that focus on our, um, image. We don't control our Black image, nobody like that is controlled by others. If we could get our own. I think it's happening more with social media, with people being able to hold their YouTube channels and creating our own sources of who we are, how we want to be seen. But for me, that's where it begins two things, money, and also, um, controlling our image. I think those two will be powerful,Troy (00:37:46):Powerful. And I think, um, I really, like we said, even when we're in the midst of our refusal we can't you know, it's one thing to refuse colonialism. It's another to pretend it doesn't exist. Um, because I'm, you know, I'm either going to increasingly sort of psychotic and just detached from reality or, or I'm going to have to, you know, do take specific measures, like invest in investing in communities, um, take control over our images, those sorts of things, which are, which are still, there's still acts of resistance with our acts that are focused, not so much on negating the oppressor as on empowering ourselves. And I think, I think, uh, yeah, I mean, it's harder for, for, and I'm not doing it all alone. There's so much, like a mentor for so many Indigenous people who are living away from our, from our native land.Troy(00:38:36):Uh, I can't, I can't live, I saw my life surrounded only by Sàmi people here and no would, I want to, I'm so enriched by living by so many around so many other people, but I can certainly make an effort to, to include and celebrate and, develop and engage in Sàmi culture in my life. And so, and tell me so many ways of being and knowing. Um, and it's so much easier now that we can talk to people every day back home too. But, uh, but, but the part of it is also taking that same way of relating to two people and to place and relating to the people around me and the place that I am at. Not in a possessive way, because this isn't my, this isn't my land. I'm on, I'm on now, y'all planned here. This is, this is their land, but I can relate to the land in terms of respect and in terms of a living relationship with a living entity.Troy (00:39:24):So it would be different if I'm back home. This is like, this is where, this is where my ancestor's bones are for the last, you know, for the last 20,000 years. And, uh, that's not here, but, but it's still, it's still, you know, a different way of relating to that. And then I think this is back where the Indigenous people are so important because knowing and working with and interacting with Indigenous people here keeps me Sàmi, even though they're not me. I was only interacting with settlers and with other, with other non-Indigenous people too. But if I never interacted with other Indigenous people, you could disassociate it. Then it comes all down to you as an individual, as opposed to being part of communities. And so there are different types of communities. They, you know, could be a relationship with people as a kind of community even if you're not part of, part of the group of that group.Patty(00:40:15):Want to hear more about that? How relationships with other Indigenous people keep you SámiTroy (00:40:22):Because, uh, I, and this works much easier for me than it would for my half-brother because my half-brother, his mother is from South Asia and he would never be, he would never be seen as white, um, a white person who speaks English, American, English fluently. If all I hung out with were, were white English-speaking Americans, I would be, I could be still very much participating in this sort of inner negotiation of part of who I am and this sort of alienation of by saying, yeah, I'm just one of you. And knowing that there's something that I'm suppressing, something that I'm cutting off and that sort of inner injury, but I would also just be having that culture reinforced all the time, because those become the cultural norms, those, those become the exceptions. And if I'm also hanging out with a non-people of colour who are, who are not Indigenous, but, uh, but then especially Indigenous people who, who have analogous relationships to their place, uh, they're not the same people don't relate to, to, to this land in the same way as, as we, um, uh, markdown may relate to our mountain valleys and our coasts.Troy (00:41:30):Um, but there's some, there are some analogies, there's some, there's some, some patterns that I recognize and there's also more humour than I recognize. And I recognize what it's like to be in a group that is at home and is viewed as outsiders by the majority of the population that lives there. It's like we're sitting right here where we belong and you look at us like we're outsiders. And I see that in, in my native friends here, uh, and my native colleagues and, uh, and that's like, yeah, I, I know what that's like. I get that. That's, um, that's a shared reality, even if it's from two different places. And so, and then having other types of relationships to place other types of relationships to people and community is reinforced by the people around me, other, other ones than the sort of relationship of domination and ownership and, and alienability that I can just sell this land and buy other land and that sort of thing that makes those things less automatic. It's a way of making sure that I don't just sort of slip into, this colonizer mindset or colonized mindset.Patty(00:42:33):It goes back to some of the things that have popped up in the chat about feeling kind of disconnected because you know, their relations are so scattered. Um, yeah, I'm going to have to sit with that. That's really helpful. Thank you.Joy(00:42:53):It feels similar because, again, how many Lakota is in Toronto? Right. And so, and just being, and I mean, if we're going to pan indigenize, you know, the sense of humour, certainly, you know, something we share, you know, across the world, it's like, yeah. Colonialism, ah, right. And so we were able to laugh at our misery so well. Um, but yeah, I really, I relate to that and feel that, and it's, it's about re I mean, it's kind of veering into another topic, which is about relations and such. Right. And so, and again, going back to what Kerrington said, saying like, you know, um, my Indigenous community is also an urban community and its many communities. Right. And so I'm paraphrasing really horribly, but I can't remember the tweet, but nevertheless, right. Like, and she's like, who's someone to call that invalid because she is Mi'kmaq. And I believe she lives, she doesn't live in Ontario somewhere. I can't quite pinpoint where, but, um, yeah. So it's like relations and what keeps us, you know, um, Indigenous or Lakota or Sàmi, even when we're far fromKerry(00:43:53):I was thinking Kerry, about what you had said about controlling our image. Cause I was having conversations recently about, um, both social media and about our presence on social media. Um, because of course, we don't own these things. I mean, we're here. Like we can all share that Trump got bounced off every social media platform in existence, but another one of my native friends just got another 30-day suspension on these books. So we can all laugh about it happening to Trump, but we know that it's more likely to happen to us. You know, the, you know, the algorithms are not set up, you know, for those who live in, you know, in opposition to colonialism the things we say, like what happened with, you know, um, the missing and murdered Indigenous women and girls posts on Instagram. I don't think, I, I don't think there was any benefit to Instagram to deliberately silence those posts.Patty(00:44:48):But what I think is more likely is that there was, it hits some kind of algorithm. It didn't stop to consider the context of these posts because it's just an algorithm. And so then, because there was some commonality, it bounced all of them and that's what happens, right? Like you set up a rule and that's all these things are right. You set up a rule that affects you, you know, that's everyone equally, but it's not everyone equally. It never is who sets the rules determines. Uh, you know, and so, and when we do these things like on social media and, uh, you know, we're also in a sense performing, performing indigeneity for, for clicks and likes and views. And you know, we're performing a hype of ourselves. That's palatable to the people that are going to pay money for it. So it's a two-edged thing like, like Joy, I live on Twitter, I am very much out there.Patty (00:45:43):You know what I think about it because, you know, I've got a book coming out next year. And so I want to make sure that I have a big reach. And so then you think about that, well, how now am I not performing things that are authentic, or am I, you know, so what I'm, you know, you're kind of constantly balancing all of that stuff because it's right. It's a space that we assert ourselves in. And I think we should be there. I'm not arguing against it obviously. Um, but we also need to be careful about it. And particularly right now in COVID most of my conversations with Gary, when I'm talking about Indigenous things, I'm lately quoting social media people. If people that I know on Twitter, I am not quoting the women in my drum group because we never see each other. So my local community is becoming more and more remote and my soul. And then there's, we lose the accountability of our communities because I mean, we can Twitter mobs, we can take each other down all the time, but that's not real accountability.Patty (00:46:44):We can rail against the writer of the list all day long, but that's not real accountability. Real accountability happens in the relationships that we form in theKerry: I think you said a lot, you settled it. I like you're in my head, like what you were saying, because I too have been very much thinking about that, thinking about my image, thinking about how I am showing up on social media. I'm not a Twitter connoisseur like most of the three of you are. And I was really thinking about why, why I think  I shy a little bit away from Twitter is because I think it's so polarizing. You've got, you know, those 140 characters to speak your mind and make that point. And it's a remedy that has to, well, you hope it's riveting and captures the imagination and then it moves on.Kerry(00:47:56):And so for me, that flow getting out there means you've really got to be in that larger-than-life space and, and keeping ourselves balanced there. And that's the thing about what I believe social media has done. It is this beautiful space that allows us to be out there to get our points across. But I just got a shadowban, funnily enough, on Insta. Yes, I'm a cool kid, but the cool kid got put in jail for a minute, simply because I was doing a post that was about Black women and trying to empower them. And I, I'm still not sure what in the algorithm, didn't like what I was saying. And I know I touched controversial stuff, so there's an intimacy and sex coach. I talk about some things, but, for whatever reason, I was really careful about this particular post as I put it up and it got shadowbanned for me, what that taught me or what, I remember being sobered by was the fact that we have this platform to be able to speak our truth and our minds and, and create all of this wonderful stuff.Kerry (00:49:12):But it really can be controlled by the very fraction that we are choosing to resist. And so that in itself means we have to conform to it. And I remember wanting to stop my feet. I'm the youngest child, and I so wanted to go into temper tenure mode over this one. Um, but, but it, it was sobering in that as well. That as much as, um, we talk about wanting to resist, so I'm going to bring it back to that, that idea of resistance and being in it. I still have to conform to some degree, to show up, to be able to use this platform, to move my voice forward. And, and I find that just a real cognitive dissidence for myself, you know, I wish we owned a Twitter platform. Do you know what I mean? Because that's where true freedom lies. I almost feel like, you know, we're, we're just getting a little lone of this space and when, when whatever, and whoever is ready, it all just comes crashing down.Patty:  And then let's not talk about women, the AI, oh, go back to the list. Right. Who's going to gatekeep who gets to be a member.Joy (00:50:27):It's interesting. Right. Because you touched on two things, you touched on the rules. Right. and rules applying to everyone equally. Right. And so, and when we think about what indigeneity is, you know, the rules don't apply to everyone equally because it's like, okay, well I need to see your pedigree. And it's like, well, that doesn't happen for Black Indigenous people. Like I don't have, you know, like slavery. Right. And so, and you know, birth certificates, like so many of my family, were not allowed to have birth certificates, you know, until fairly recently, like in the last hundred years, so that's not happening. And of course, and you mentioned it before a patio, I think last week that even just proximity to Black people at a certain point meant that you were Black, whether you were or not. Right. And so a lot of Indigenous people were labelled Black.Joy(00:51:17):Right. Because I don't know if they looked at a Black person at one point or another. And so this is a thing, right. And so then we have a gatekeeping list. You have the gatekeeping Twitter, which, you know, I still am very much in love with, but nevertheless it is, you know, it is a loan space and I mean, and again, and you have people who are, you know, okay, well, I'm going to make a list off of these rules that don't affect everyone equally because we're, I'm angry about the Gwen Beneways, or I'm angry about the Michelle Lattimer's or whatever, but it's like, but then, you know, I'm also kind of racist on the side too. So, you know, and it's like, the rules don't apply. They can't possibly, like, if you're trying to find a Black person's, um, what's the word I'm looking for a family tree on ancestry,Joy(00:52:04)It's not going to happen. Like I looked, I tried for my own family. Right. And so, and a lot of it is still oral and, you know, it's interesting cause Daniel had a thread about, uh, lower this, uh, today. And so I'm like, but again, what does the law mean to different communities, right? Like for white communities, like, yes, you had an Indigenous ancestor, like, you know, 400 years ago that, you know, is that lore not right. As opposed to like, you know, a Black family, you know, and I'm speaking largely to my experience with this, um, Black American. Right. And so, you know, is it lower because that's all we had, like, was it guarded more closely? Was it, you know, held more, um, carefully, right? Because again, then you had the community connection that also how's your community, uh, accountable. That is the word I'm looking for because it was a very tight-knit community.Joy(00:52:58):And so someone would say, oh no, that wasn't your grandparent, blah, blah, blah, blah, blah. Right. And so it's really interesting to kind of look at the rules and the gatekeeping and just how they change based on, you know, your skin colour. Like it is just, and you know, these rules that were created by white people that say, you know, you are one drop Black, you are, you know, you're not Indigenous, right. Because we want to get rid of you and we want to create more of you. Right. So yeah, my mind is being bent again, but I don't know where it just took us. I'm sorry.Patty(00:53:32):You were also talking about relationships and the way certain relationships were constructed to serve the needs of, you know, the way certainly, you know, communities were split apart or concentrated in certain places and pushed aside where either, because you have family law would be different in a history where families were disconnected over and over and over again, who's holding that collective knowledge. When you, you know, when like in losing your mother where you know, her great grandmother gets, goes off with the family and then winds up getting sold for gambling debts and never even had a chance to say goodbye to a spouse or children, child that might, that may have been back, you know, on the plantation, does, oh, gambling debts, your, I guess, I guess we're selling you, like, how do you hold collective memory?Kerry: I love that because also what comes up in that is the collective memory becomes so rooted in the space of the trauma.Kerry (00:54:29):Yeah. And, um, I found after reading that book after reading Lose Your Mother, that I had this wistfulness about making the space of it, right. Because we all, most of us Black folks, um, hold out this dream of, you know, putting our feet, planting our feet, especially in Ghanian soil and, and going to the slave castles. And knowing that this might've been the last space of our ancestry. And in this book, when she counts her version of what happened in that space, you know, there were some, some holes for her, you know, some real charts came up about how, while this was the story of her coming, this was a place of where she came from. Her family's story of slavery being a slave was an erasure, of who she was. And it got me thinking Patty, and Joy and Troy, it got me thinking about my own family history.Kerry (00:55:33):And so recently I've been talking to my mother because all of my aunties and uncles, you know, of my family, especially my Antiguan family, they get a little bit older. And, um, I recognize how they have been the gatekeepers of this history. And they ensured that our legacy as a family was, was whole and real, you know, they got us together. They would tell us these stories. And as they're getting older, I'm seeing that my generation, especially with COVID, are a little more disconnected, like my cousins. And I, even though most of us were raised together. Um, you know, I'm noticing this, we're not getting together in the same way. And so one of the things that I'm playing with and realizing I'm feeling called to is, is to take some reclamation that I think one of the ways that we can offer resistance is in the reclamation of that history.Kerry(00:56:39):Um, I really want to do some, um, you know, recordings of the stories that my, my mom tells and my dad, sorry. I'm like, well, yeah, my dad too, I would love to do my Bajan side, but my dad tells get the stories of my aunties and uncles and what I thought was so interesting when I mentioned it to my mom, she said to me, you know what, Kerry that would be amazing because I don't know very much about my father, her father, my grandfather's history. They are, um, they came from Haiti and I think it was my grandfather's mother that immigrated from Haiti over to Antigua. So all this time, I thought we were originally Antiguan in that space and come to find out that it's not necessarily that I got that Haitian blood in me too. And so what would it be?Kerry(00:57:35):And I think there's, there's some real power in us being able to do that, too, to take it back as much as we can, even if it is just from that oral history, that oral history is powerful, you know, um, in losing your mother's today, uh, um, mentioned that you know, we all want that root story. I remember reading Alex Haley's roots when I was nine years old, it was one of the biggest books I ever read up until that, right. 1,030 pages, I think it is. And I remember reading that story and it was just like, for me, I was like, how did he know all of that? And that's one of the spaces that sparked my curiosity of wanting to know. And so I think there's a responsibility if we can to know that truth and to try and gather it. And that in itself is a powerful way for us to offer resistance in this space as well. Yes,Troy (00:58:39):Exactly. A thousand times. It's a, it's, um, it's a way its resistance, but it's not resistance as focused at the colonizer or the oppressor. You have to claim stories. what could be more empowering than that than reclaiming your stories. This is our modernity. Um, some years ago, I got into an argument with a senior faculty member at, uh, at, uh, at the University of Oslo. And I was just a junior faculty member at a tiny college in the Midwest of the US and he was talking about Indigenous people having, you know, so many Indigenous people haven't experienced modernity. This is our modernity is being alienated, being fragmented from.  Who, who has experienced that more than the African diaspora of being, being alienated, being, being cut off from, um, that's our modernity. And, uh, to fight that by reclaiming and by and by and by owning our own cultures.Troy (00:59:31):And it's a, it's a really important thing for me to do that because there are, it is a living language and there are people who are native speakers and when I can have conversations with them without having to go to in a region, that's going to be, you know, a really important moment for me right now. It's more than I can read what people write because I can take my time and parse it out and stuff. Yeah. But, um, but I also think that we need to, you know, our cultures are all changing too, and we need to own the things I'm, I'm working with. I've got a colleague, uh, his name is Caskey Russell he's clean cut.  And he and I are both big, big, uh, soccer football as we call it everywhere else in the world, fans working on a book on Indigenous soccer.Troy(01:00:12):And this was like, um, because, uh, it's not that the way that we do different things, you know, we, we talk, we have people teaching Indigenous literature, Indigenous novels, Indigenous films, um, uh, we, certain Indigenous cultures did have writing before colonization. We saw that I wasn't among them. We didn't have writing, uh, before, before colonization. And so it was the colonizers who taught us literacy, but we have our own literature. We have our own, our own stories and our own sensibilities. And I think we can do that within cities. We can be who we are and be doing new things to it, as long as we have those connections. And I think those stories are still out there. You've got to record those stories. You've got to keep them, and it will be not just for you because that's going to be a resource for so many people.Kerry (01:00:57):Speaking on that point. One of the things that I realized is how few stories come out of the West Indies. You know, I started kind of digging around a little bit and I think there's only one book that I know of that talks about, uh, an Antiguan family that, uh, trace back their history of one of their relatives and the, he could, and I think he had been a slave, like one of the last slaves or just out of it. And that's one book. Like I can't find very much, um, in that space. So to me, I recognize there's an opportunity, uh, for it. And, maybe there is a book or two here. We'll see, Patty: I'm talking about your book or would just be me. Okay. This has been really good. This has been really, really good. I am always so grateful for you guys when you spend time with them.Troy (01:01:52):Thank you so much for inviting me back and Joy it is a pleasure to meet you like this.Joy (01:01:58):It's nice to meet you too off of Twitter. And so I'm sure you just watched me ran like most people. SoKerry(01:02:05):Whenever I do dip, Joy you, give me joy!. I love it. Patty: One of the things I learned recently is that caribou and are the same animal, which I had no idea. I don't even remember how I learned that. Um, but it just kind of blew my mind that caribou and reindeer are the same, which makes Troy and I kind of cousins because I'm caribou clan. So that was on Twitter now, you know, see, I did not know that and right there in front of them, um, but then I saw that caribou and reindeer are the same animals. And that was the first thing I thought I was an animal that does really wellPatty (01:02:55):Up north and who come from up there learning to live with them.Patty (01:03:00):Well, it makes sense. Right? You tip the globe in different parts of the world, look related, you know, you can see it. There's no reason why the globe has to be this way. It's really neat. And when we went up to Iqaluit, um, the one fellow that asked me, he asked me if I was Ojibwe. And I said, yeah. And he says, yeah, we look alike because we are men used to kidnap your women all the time.Joy (01:03:23):There's that Indian humour,Patty (01:03:28):That was just so weird and random. But anyway, thank you guys so much. This has given me so much giving me so much to think about these episodes are always like masterclassesKerry: 'till we meet again. Cause I'm sure we will. SomehowSpeaker 1 (01:03:52):You can find Medicine for the Resistance on Facebook and the website, www.med4r. com. Don't forget to rate, share and support us by buying us a coffee at www.kofi.com/medicinefortheresistance. You can also support the podcast and so much more by going to patreon.com/payyourrent. You can follow Patty on Twitter @gindaanis and at daanis.ca.  You can follow Kerry on Twitter at @kerryoscity or follow her on FB  online@kerrysutra.com. Our theme is FEARLESS. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

In this episode, Christina Reisner and Emma Friedmann introduce Patrick Wolfe's influential work and common theories. **This podcast is for educational purposes only**

Kim speaks with Jini Kim Watson about decolonization. In the episode she quotes John Kelly and Martha Kaplan's book Represented Communities: Fiji and World Decolonization, University of Chicago Press, 2001. She also references Odd Arne Westad's book The Global Cold War: Third World Interventions and the Making of Our Times, Cambridge UP: 2005; Ngũgĩ Wa Thiong'o, Decolonising the Mind: The Politics of Language in African Culture, Currey, 1986; Lorenzo Veracini's work on settler colonialism and decolonization; and Patrick Wolfe's argument that invasion and colonialism is not an event, but a structure. To learn more about the “opening” at the moment of decolonization after WW2; she suggests you consult Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World, Duke UP, 2015. Jini teaches in the English Department at NYU. Her book on decolonization in the Cold War, Cold War Reckonings: Authoritarianism and the Genres of Decolonization is forthcoming from Fordham University Press. This week's image is a 1942 proposed map for a New World Order. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Kim speaks with Jini Kim Watson about decolonization. In the episode she quotes John Kelly and Martha Kaplan's book Represented Communities: Fiji and World Decolonization, University of Chicago Press, 2001. She also references Odd Arne Westad's book The Global Cold War: Third World Interventions and the Making of Our Times, Cambridge UP: 2005; Ngũgĩ Wa Thiong'o, Decolonising the Mind: The Politics of Language in African Culture, Currey, 1986; Lorenzo Veracini's work on settler colonialism and decolonization; and Patrick Wolfe's argument that invasion and colonialism is not an event, but a structure. To learn more about the “opening” at the moment of decolonization after WW2; she suggests you consult Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World, Duke UP, 2015. Jini teaches in the English Department at NYU. Her book on decolonization in the Cold War, Cold War Reckonings: Authoritarianism and the Genres of Decolonization is forthcoming from Fordham University Press. This week's image is a 1942 proposed map for a New World Order. Learn more about your ad choices. Visit megaphone.fm/adchoices

Kim speaks with Jini Kim Watson about decolonization. In the episode she quotes John Kelly and Martha Kaplan's book Represented Communities: Fiji and World Decolonization, University of Chicago Press, 2001. She also references Odd Arne Westad's book The Global Cold War: Third World Interventions and the Making of Our Times, Cambridge UP: 2005; Ngũgĩ Wa Thiong'o, Decolonising the Mind: The Politics of Language in African Culture, Currey, 1986; Lorenzo Veracini's work on settler colonialism and decolonization; and Patrick Wolfe's argument that invasion and colonialism is not an event, but a structure. To learn more about the “opening” at the moment of decolonization after WW2; she suggests you consult Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World, Duke UP, 2015. Jini teaches in the English Department at NYU. Her book on decolonization in the Cold War, Cold War Reckonings: Authoritarianism and the Genres of Decolonization is forthcoming from Fordham University Press. This week's image is a 1942 proposed map for a New World Order. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Kim speaks with Jini Kim Watson about decolonization. In the episode she quotes John Kelly and Martha Kaplan's book Represented Communities: Fiji and World Decolonization, University of Chicago Press, 2001. She also references Odd Arne Westad's book The Global Cold War: Third World Interventions and the Making of Our Times, Cambridge UP: 2005; Ngũgĩ Wa Thiong'o, Decolonising the Mind: The Politics of Language in African Culture, Currey, 1986; Lorenzo Veracini's work on settler colonialism and decolonization; and Patrick Wolfe's argument that invasion and colonialism is not an event, but a structure. To learn more about the “opening” at the moment of decolonization after WW2; she suggests you consult Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World, Duke UP, 2015. Jini teaches in the English Department at NYU. Her book on decolonization in the Cold War, Cold War Reckonings: Authoritarianism and the Genres of Decolonization is forthcoming from Fordham University Press. This week's image is a 1942 proposed map for a New World Order. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

Rudy and Brendan join Tyler Shipley, author of Canada in the World: Settler Capitalism and the Colonial Imagination,  for a discussion on the past, present and future of the Canadian state. We discuss the terms "Settler Capitalism" and "Colonial Imagination",  the formation of Canada through Confederation, the historical policy of  Canada towards indigenous people and the current debates around  residential schools and Missing and Murdered Indigenous Women (MMIW), how Canada is falsely posited as a gentler alternative to the U.S. and  the difference between the "Canadian mosaic" and "American melting pot" approaches to immigration. We also discuss the centrality of decolonization and the impossibility of santizing the signifier of Canada. We strongly recommend checking out American Indian voices on the topics covered. Aside from the classics by Howard Adams: Prison of Grass and A Tortured People, and Glen Sean Coulthard's Red Skin, White Masks: Rejecting the Colonial Politics of Recognition, the book Stringing Rosaries: the History, the Unforgivable, and the Healing of North American Indian Boarding School Survivors by Denise Lajimodiere and Mary Annette Plumber's numerous articles are good ways to continue learning.  M. Gouldhake's writings are also an invaluable source on the Canadian context and aswell as a resource on Marxism/anarchism and Indigenous people. We also recommend the following Red Nation Podcast episodes as a basic introduction to the ways indigenous people are organizing around these issues: No Apologies, Land Back (on Boarding Schools) and MMIWG2S+: No more red hand prints!  We also alluded to (non-indigenous) Patrick Wolfe's Traces of History: Elementary Structures of Race in the episode.

[EP#9] What do Pasifika people think about settlers? Five Indigenous Pacific Islanders speak out on settlers and settler-colonialism. Kalani then goes into a summary of a paper on Radical Care and Survival Strategies Written by Dr. Hi’ilei Julia Hobart. You will hear from: Temiti, our awesome Samoan Ma’ohi (Tahitian) educator Rhonda, an Indigenous Fijian from Viti Tēatuahere, our favorite beautiful poetic Ma’ohi (Tahitian) soul Ha’åni, our Chamoru Samoan graduate student and future decolonization powerhouse Kawena, our favorite angry Hawaiian and Kanaka Maoli future demilitarization powerhouse Citations: Angela “Ånghet” Hoppe-Cruz, Kisha Quichocho Borja (2010) I Kareran i Palåbran-måmi, UH Manoa School of Graduate Studies, http://hdl.handle.net/10125/24267 https://scholarspace.manoa.hawaii.edu/handle/10125/24267 Patrick Wolfe (2006) Settler colonialism and the elimination of the native, Journal of Genocide Research, 8:4, 387-409, DOI: 10.1080/14623520601056240  Links to Resources: Support Deep Pacific Podcast by donating to their Tip Jar: https://tips.pinecast.com/jar/deeppacific Find out more at http://deeppacific.org This podcast is powered by Pinecast.

Purdue student Taylor Baker, along with professors Dr. Patrick Wolfe and Dr. John F. Gates join the podcast to discuss the Emerging Leaders Science Scholars Program, it's importance, the benefits of the program, and more!

This is the first podcast from our series on settler-colonialism. We talk about the threat of physical and symbolic elimination that we are faced with. Recommended readings: 1. Settler Colonialism and the Elimination of the Native by Patrick Wolfe. 2. The Hundred Years' War on Palestine: A History of Settler Colonialism and Resistance, 1917–2017 by Rashid Khalidi.

In our efforts to comprehend the systematic dispossession of indigenous peoples in settler colonies such as the United States, Canada, Australia, or Israel, the notion that "invasion is a structure, not merely an event," first articulated by Patrick Wolfe, has become something of a maxim for critical theorists. Part of this structure, as Patrick Wolfe described it, was a logic of elimination: after all, the settler must eliminate the native in order to secure her claim to the native's territory. But whom does the Native/settler binary exclude? And what do we fail to understand about how settler colonialism functions, as a result? These are just some of the questions to which Iyko Day speaks in her new book, Alien Capital: Asian Racialization and the Logic of Settler Colonial Capitalism (Duke University Press, 2016). Centering Asian racialization in the United States and Canada in relation to Indigenous dispossession and structures of anti-blackness, Day explores how the historical alignment of Asian bodies and labor with capital's abstract and negative dimensions became one of settler colonialism's foundational and defining features. Romantic anti-capitalism, in turn, allowed white settlers to gloss over their complicity with capitalist exploitation. In treating Asian North American cultural production as a transnational genealogy of settler colonialism’s capitalist logic, Day does no less than re-theorize settler colonialism itself: Alien Capital pushes us to consider how settler colonialism functions not within a Native/settler binary, but rather as a dynamic triangulation of Native, settler, and alien positionalities. Listen in for the knitty-gritty. Nancy Ko is a PhD student in History at Columbia University, where she examines Jewish philanthropy and racialization in the late- and post-Ottoman Middle East from a global and comparative perspective. She can be reached at [nancy.ko@columbia.edu]. Learn more about your ad choices. Visit megaphone.fm/adchoices

In our efforts to comprehend the systematic dispossession of indigenous peoples in settler colonies such as the United States, Canada, Australia, or Israel, the notion that "invasion is a structure, not merely an event," first articulated by Patrick Wolfe, has become something of a maxim for critical theorists. Part of this structure, as Patrick Wolfe described it, was a logic of elimination: after all, the settler must eliminate the native in order to secure her claim to the native's territory. But whom does the Native/settler binary exclude? And what do we fail to understand about how settler colonialism functions, as a result? These are just some of the questions to which Iyko Day speaks in her new book, Alien Capital: Asian Racialization and the Logic of Settler Colonial Capitalism (Duke University Press, 2016). Centering Asian racialization in the United States and Canada in relation to Indigenous dispossession and structures of anti-blackness, Day explores how the historical alignment of Asian bodies and labor with capital's abstract and negative dimensions became one of settler colonialism's foundational and defining features. Romantic anti-capitalism, in turn, allowed white settlers to gloss over their complicity with capitalist exploitation. In treating Asian North American cultural production as a transnational genealogy of settler colonialism’s capitalist logic, Day does no less than re-theorize settler colonialism itself: Alien Capital pushes us to consider how settler colonialism functions not within a Native/settler binary, but rather as a dynamic triangulation of Native, settler, and alien positionalities. Listen in for the knitty-gritty. Nancy Ko is a PhD student in History at Columbia University, where she examines Jewish philanthropy and racialization in the late- and post-Ottoman Middle East from a global and comparative perspective. She can be reached at [nancy.ko@columbia.edu]. Learn more about your ad choices. Visit megaphone.fm/adchoices

In our efforts to comprehend the systematic dispossession of indigenous peoples in settler colonies such as the United States, Canada, Australia, or Israel, the notion that "invasion is a structure, not merely an event," first articulated by Patrick Wolfe, has become something of a maxim for critical theorists. Part of this structure, as Patrick Wolfe described it, was a logic of elimination: after all, the settler must eliminate the native in order to secure her claim to the native's territory. But whom does the Native/settler binary exclude? And what do we fail to understand about how settler colonialism functions, as a result? These are just some of the questions to which Iyko Day speaks in her new book, Alien Capital: Asian Racialization and the Logic of Settler Colonial Capitalism (Duke University Press, 2016). Centering Asian racialization in the United States and Canada in relation to Indigenous dispossession and structures of anti-blackness, Day explores how the historical alignment of Asian bodies and labor with capital's abstract and negative dimensions became one of settler colonialism's foundational and defining features. Romantic anti-capitalism, in turn, allowed white settlers to gloss over their complicity with capitalist exploitation. In treating Asian North American cultural production as a transnational genealogy of settler colonialism’s capitalist logic, Day does no less than re-theorize settler colonialism itself: Alien Capital pushes us to consider how settler colonialism functions not within a Native/settler binary, but rather as a dynamic triangulation of Native, settler, and alien positionalities. Listen in for the knitty-gritty. Nancy Ko is a PhD student in History at Columbia University, where she examines Jewish philanthropy and racialization in the late- and post-Ottoman Middle East from a global and comparative perspective. She can be reached at [nancy.ko@columbia.edu]. Learn more about your ad choices. Visit megaphone.fm/adchoices

In our efforts to comprehend the systematic dispossession of indigenous peoples in settler colonies such as the United States, Canada, Australia, or Israel, the notion that "invasion is a structure, not merely an event," first articulated by Patrick Wolfe, has become something of a maxim for critical theorists. Part of this structure, as Patrick Wolfe described it, was a logic of elimination: after all, the settler must eliminate the native in order to secure her claim to the native's territory. But whom does the Native/settler binary exclude? And what do we fail to understand about how settler colonialism functions, as a result? These are just some of the questions to which Iyko Day speaks in her new book, Alien Capital: Asian Racialization and the Logic of Settler Colonial Capitalism (Duke University Press, 2016). Centering Asian racialization in the United States and Canada in relation to Indigenous dispossession and structures of anti-blackness, Day explores how the historical alignment of Asian bodies and labor with capital's abstract and negative dimensions became one of settler colonialism's foundational and defining features. Romantic anti-capitalism, in turn, allowed white settlers to gloss over their complicity with capitalist exploitation. In treating Asian North American cultural production as a transnational genealogy of settler colonialism’s capitalist logic, Day does no less than re-theorize settler colonialism itself: Alien Capital pushes us to consider how settler colonialism functions not within a Native/settler binary, but rather as a dynamic triangulation of Native, settler, and alien positionalities. Listen in for the knitty-gritty. Nancy Ko is a PhD student in History at Columbia University, where she examines Jewish philanthropy and racialization in the late- and post-Ottoman Middle East from a global and comparative perspective. She can be reached at [nancy.ko@columbia.edu]. Learn more about your ad choices. Visit megaphone.fm/adchoices

Widely known for his pioneering work in the field of settler colonial studies, Patrick Wolfe advanced the theory that settler colonialism was, “a structure, not an event.” In early 2016, Wolfe deepened this analysis through his most recent book, Traces of History: Elementary Structures of Race (Verso Books, 2016) which takes a comparative approach to five cases in: Australia, Brazil, Europe, North America, and Palestine/Israel. Just as settler colonialism grew through institutionalized structures of Indigenous elimination, categorical notions of race grew through purpose-driven (and context-specific) exploitation, classification and separation. In Traces of History, the machinery and genealogy of race are as present in land relations as they are in legal precedents. Wolfe ties together a transnational pattern of labor substitution and slavery, Indigenous land dispossession, and the inception of racial categories which continue to normalize these historical processes into the present. While the Indigenous/settler relationship is binary across societies, Wolfe posits, the seemingly fixed concepts of race it produces are, actually, widely varied. Bearing strong threads of influence by Said, DuBois, Marx, and countless Indigenous and Aboriginal scholars, Wolfe lays down a model for drawing connections across these cases, while simultaneously acknowledging that as with any ongoing process, there remain pathways for optimism and change. Patrick Wolfe passed away in February 2016 shortly after the publication of Traces of History. The following interview is with Dr. Lynette Russell and Dr. Aziz Rana, two of Wolfe’s many colleagues and thought partners both impacted by and familiar with his work. Prompted by the release of Traces of History and Wolfe’s untimely passing soon after, the interview recorded here engages the book as a platform for broader discussion about the substance of Wolfe’s intellectual pursuits, integrity, commitments and the creativity and challenges borne of them. Patrick Wolfe was a writer and historian who lived and worked in Wurundjeri country near Healesville, Australia. His interdisciplinary work as a historian, political and social theorist focused on intersections of race, colonialism, imperialism, anthropological history and Aboriginal history. Wolfe’s books include Settler Colonialism and the Transformation of Anthropology. He worked at universities in Australia and the United States, including La Trobe University. Lynette Russell is Director of the Monash Indigenous Centre at Monash University. Russell specializes in anthropological and Indigenous history. Her current research concerns the development of racial thought in Australia. She is the author/editor of over a dozen books, including Roving Mariners, and Appropriated Pasts. Aziz Rana is a Professor of Law at Cornell University Law School. Rana’s research and teaching center on the U.S. experience within the global history of colonialism, focusing on notions of race, citizenship, and empire in U.S. legal development and political identity. He is the author of The Two Faces of American Freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

Widely known for his pioneering work in the field of settler colonial studies, Patrick Wolfe advanced the theory that settler colonialism was, “a structure, not an event.” In early 2016, Wolfe deepened this analysis through his most recent book, Traces of History: Elementary Structures of Race (Verso Books, 2016) which takes a comparative approach to five cases in: Australia, Brazil, Europe, North America, and Palestine/Israel. Just as settler colonialism grew through institutionalized structures of Indigenous elimination, categorical notions of race grew through purpose-driven (and context-specific) exploitation, classification and separation. In Traces of History, the machinery and genealogy of race are as present in land relations as they are in legal precedents. Wolfe ties together a transnational pattern of labor substitution and slavery, Indigenous land dispossession, and the inception of racial categories which continue to normalize these historical processes into the present. While the Indigenous/settler relationship is binary across societies, Wolfe posits, the seemingly fixed concepts of race it produces are, actually, widely varied. Bearing strong threads of influence by Said, DuBois, Marx, and countless Indigenous and Aboriginal scholars, Wolfe lays down a model for drawing connections across these cases, while simultaneously acknowledging that as with any ongoing process, there remain pathways for optimism and change. Patrick Wolfe passed away in February 2016 shortly after the publication of Traces of History. The following interview is with Dr. Lynette Russell and Dr. Aziz Rana, two of Wolfe’s many colleagues and thought partners both impacted by and familiar with his work. Prompted by the release of Traces of History and Wolfe’s untimely passing soon after, the interview recorded here engages the book as a platform for broader discussion about the substance of Wolfe’s intellectual pursuits, integrity, commitments and the creativity and challenges borne of them. Patrick Wolfe was a writer and historian who lived and worked in Wurundjeri country near Healesville, Australia. His interdisciplinary work as a historian, political and social theorist focused on intersections of race, colonialism, imperialism, anthropological history and Aboriginal history. Wolfe’s books include Settler Colonialism and the Transformation of Anthropology. He worked at universities in Australia and the United States, including La Trobe University. Lynette Russell is Director of the Monash Indigenous Centre at Monash University. Russell specializes in anthropological and Indigenous history. Her current research concerns the development of racial thought in Australia. She is the author/editor of over a dozen books, including Roving Mariners, and Appropriated Pasts. Aziz Rana is a Professor of Law at Cornell University Law School. Rana’s research and teaching center on the U.S. experience within the global history of colonialism, focusing on notions of race, citizenship, and empire in U.S. legal development and political identity. He is the author of The Two Faces of American Freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

Widely known for his pioneering work in the field of settler colonial studies, Patrick Wolfe advanced the theory that settler colonialism was, “a structure, not an event.” In early 2016, Wolfe deepened this analysis through his most recent book, Traces of History: Elementary Structures of Race (Verso Books, 2016) which takes a comparative approach to five cases in: Australia, Brazil, Europe, North America, and Palestine/Israel. Just as settler colonialism grew through institutionalized structures of Indigenous elimination, categorical notions of race grew through purpose-driven (and context-specific) exploitation, classification and separation. In Traces of History, the machinery and genealogy of race are as present in land relations as they are in legal precedents. Wolfe ties together a transnational pattern of labor substitution and slavery, Indigenous land dispossession, and the inception of racial categories which continue to normalize these historical processes into the present. While the Indigenous/settler relationship is binary across societies, Wolfe posits, the seemingly fixed concepts of race it produces are, actually, widely varied. Bearing strong threads of influence by Said, DuBois, Marx, and countless Indigenous and Aboriginal scholars, Wolfe lays down a model for drawing connections across these cases, while simultaneously acknowledging that as with any ongoing process, there remain pathways for optimism and change. Patrick Wolfe passed away in February 2016 shortly after the publication of Traces of History. The following interview is with Dr. Lynette Russell and Dr. Aziz Rana, two of Wolfe’s many colleagues and thought partners both impacted by and familiar with his work. Prompted by the release of Traces of History and Wolfe’s untimely passing soon after, the interview recorded here engages the book as a platform for broader discussion about the substance of Wolfe’s intellectual pursuits, integrity, commitments and the creativity and challenges borne of them. Patrick Wolfe was a writer and historian who lived and worked in Wurundjeri country near Healesville, Australia. His interdisciplinary work as a historian, political and social theorist focused on intersections of race, colonialism, imperialism, anthropological history and Aboriginal history. Wolfe’s books include Settler Colonialism and the Transformation of Anthropology. He worked at universities in Australia and the United States, including La Trobe University. Lynette Russell is Director of the Monash Indigenous Centre at Monash University. Russell specializes in anthropological and Indigenous history. Her current research concerns the development of racial thought in Australia. She is the author/editor of over a dozen books, including Roving Mariners, and Appropriated Pasts. Aziz Rana is a Professor of Law at Cornell University Law School. Rana’s research and teaching center on the U.S. experience within the global history of colonialism, focusing on notions of race, citizenship, and empire in U.S. legal development and political identity. He is the author of The Two Faces of American Freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

Widely known for his pioneering work in the field of settler colonial studies, Patrick Wolfe advanced the theory that settler colonialism was, “a structure, not an event.” In early 2016, Wolfe deepened this analysis through his most recent book, Traces of History: Elementary Structures of Race (Verso Books, 2016) which takes a comparative approach to five cases in: Australia, Brazil, Europe, North America, and Palestine/Israel. Just as settler colonialism grew through institutionalized structures of Indigenous elimination, categorical notions of race grew through purpose-driven (and context-specific) exploitation, classification and separation. In Traces of History, the machinery and genealogy of race are as present in land relations as they are in legal precedents. Wolfe ties together a transnational pattern of labor substitution and slavery, Indigenous land dispossession, and the inception of racial categories which continue to normalize these historical processes into the present. While the Indigenous/settler relationship is binary across societies, Wolfe posits, the seemingly fixed concepts of race it produces are, actually, widely varied. Bearing strong threads of influence by Said, DuBois, Marx, and countless Indigenous and Aboriginal scholars, Wolfe lays down a model for drawing connections across these cases, while simultaneously acknowledging that as with any ongoing process, there remain pathways for optimism and change. Patrick Wolfe passed away in February 2016 shortly after the publication of Traces of History. The following interview is with Dr. Lynette Russell and Dr. Aziz Rana, two of Wolfe’s many colleagues and thought partners both impacted by and familiar with his work. Prompted by the release of Traces of History and Wolfe’s untimely passing soon after, the interview recorded here engages the book as a platform for broader discussion about the substance of Wolfe’s intellectual pursuits, integrity, commitments and the creativity and challenges borne of them. Patrick Wolfe was a writer and historian who lived and worked in Wurundjeri country near Healesville, Australia. His interdisciplinary work as a historian, political and social theorist focused on intersections of race, colonialism, imperialism, anthropological history and Aboriginal history. Wolfe’s books include Settler Colonialism and the Transformation of Anthropology. He worked at universities in Australia and the United States, including La Trobe University. Lynette Russell is Director of the Monash Indigenous Centre at Monash University. Russell specializes in anthropological and Indigenous history. Her current research concerns the development of racial thought in Australia. She is the author/editor of over a dozen books, including Roving Mariners, and Appropriated Pasts. Aziz Rana is a Professor of Law at Cornell University Law School. Rana’s research and teaching center on the U.S. experience within the global history of colonialism, focusing on notions of race, citizenship, and empire in U.S. legal development and political identity. He is the author of The Two Faces of American Freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

Widely known for his pioneering work in the field of settler colonial studies, Patrick Wolfe advanced the theory that settler colonialism was, “a structure, not an event.” In early 2016, Wolfe deepened this analysis through his most recent book, Traces of History: Elementary Structures of Race (Verso Books, 2016) which takes a comparative approach to five cases in: Australia, Brazil, Europe, North America, and Palestine/Israel. Just as settler colonialism grew through institutionalized structures of Indigenous elimination, categorical notions of race grew through purpose-driven (and context-specific) exploitation, classification and separation. In Traces of History, the machinery and genealogy of race are as present in land relations as they are in legal precedents. Wolfe ties together a transnational pattern of labor substitution and slavery, Indigenous land dispossession, and the inception of racial categories which continue to normalize these historical processes into the present. While the Indigenous/settler relationship is binary across societies, Wolfe posits, the seemingly fixed concepts of race it produces are, actually, widely varied. Bearing strong threads of influence by Said, DuBois, Marx, and countless Indigenous and Aboriginal scholars, Wolfe lays down a model for drawing connections across these cases, while simultaneously acknowledging that as with any ongoing process, there remain pathways for optimism and change. Patrick Wolfe passed away in February 2016 shortly after the publication of Traces of History. The following interview is with Dr. Lynette Russell and Dr. Aziz Rana, two of Wolfe’s many colleagues and thought partners both impacted by and familiar with his work. Prompted by the release of Traces of History and Wolfe’s untimely passing soon after, the interview recorded here engages the book as a platform for broader discussion about the substance of Wolfe’s intellectual pursuits, integrity, commitments and the creativity and challenges borne of them. Patrick Wolfe was a writer and historian who lived and worked in Wurundjeri country near Healesville, Australia. His interdisciplinary work as a historian, political and social theorist focused on intersections of race, colonialism, imperialism, anthropological history and Aboriginal history. Wolfe’s books include Settler Colonialism and the Transformation of Anthropology. He worked at universities in Australia and the United States, including La Trobe University. Lynette Russell is Director of the Monash Indigenous Centre at Monash University. Russell specializes in anthropological and Indigenous history. Her current research concerns the development of racial thought in Australia. She is the author/editor of over a dozen books, including Roving Mariners, and Appropriated Pasts. Aziz Rana is a Professor of Law at Cornell University Law School. Rana’s research and teaching center on the U.S. experience within the global history of colonialism, focusing on notions of race, citizenship, and empire in U.S. legal development and political identity. He is the author of The Two Faces of American Freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

Julia Grob stars in “Breaking Bike,” Jennie Josephson makes dubious financial decisions, and Sarah Kleinman is gonna need a bigger boat. Each of us must face the ultimate decision: Was it worth it?   MP3 Show Notes:     Form: The 3fer: Three people, three stories, one theme. Theme: Was It Worth It? Music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer The following songs from The Free Music Archive also appeared in this episode under a Creative Commons License: “Damned Hymn” by Mr. Bitterness and the Guilty Pleasures “The Love I Give” by Joanna Sternberg (Such an simple beautiful song, please go listen to all of it!) Storytellers: Julia Grob, Jennie Josephson & Sarah Kleinman. Poking fun: Matt Flanagan Part One:  “Breaking Bike” by Julia Grob Part Two:  “We Call The Big One Bitey” by Jennie Josephson Part Three: “Swimming in Florida” by Sarah Kleinman Patrons:  Thanks to our brand new patrons for their support! Thanks our Story MVP Ellie Goldman! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Richard Sparks, Renee Gindi, Mike Huller, Kevin Bellanca, Sarah Stein Greenberg, Brian Foulds, BlitzKregar, MovieLeagueMike, Dawn Banks, Teresa Ozoa, Linda Thompson, Patrick Kohn, Nick Batos, Preston Monroe, Jordan Henderson, Gabe Medina, David Johnson, Matt Sharwarko, Daniel Cronise, Mary Haynes, MTJ, Jonathan Stone, Kimberly Herbert, Fredrik Pettersen, Chris Smith, Thor Michael Wood, Michael Engel, Alex Erickson, Tony Glass, Eshaan Mathur, Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Elizabeth Murray, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, James Thatcher, Jeffrey Zylks & Sunbun!

Things get steamy. And, of course, awkward, as Jessica Kozack, Allan Rice & Matt Flanagan attempt to answer this age old question. MP3 Show Notes: Form: The 3fer: Three people, three stories, one theme. Theme: What Was I Thinking? Storytellers: Jessica Kozack, Allan Rice & Matt Flanagan Part One:  “The Kiss” by Allan Rice Part Two: “Steamy Love Story” by Jessica Kozack Part Three: “The Red Bench” By Matt Flanagan Music:   Our opening music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer The following songs from The Free Music Archive also appeared in this episode under a Creative Commons License: “Plucky Good Times” by Dave Depper “Awkward Guy” by Derek Clegg – Fast becoming one of my favorite singer-songwriters on FMA. Please go listen to the whole of this beautiful song. “I Wanna Get Married” by De Cylinders Patrons:  Thanks to our brand new patrons for their support! Thanks to our Story MVP Ellie Goldman! Thanks to the ever-loyal Storybackers! And thanks to the Starting Story Lineup: Richard Sparks, Renee Gindi, Mike Huller, Kevin Bellanca, Sarah Stein Greenberg, Brian Foulds, BlitzKregar, Dawn Banks, Teresa Ozoa, Linda Thompson, Patrick Kohn, Nick Batos, Preston Monroe, Mary Haynes, What Is It About The Weather, Jonathan Stone, Kimberly Herbert, Fredrik Pettersen, Chris Smith, Thor Michael Wood, Michael Engel, Alex Erickson, Tony Glass, Robert Russell, Eshaan Mathur Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Elizabeth Murray, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, James Thatcher, Jeffrey Zylks, Sunbun Want to be one of these cool contributors? You can! Want to do something else cool? Review us on iTunes! Want to see pictures? Check out our Insta! Want to tweet at us? So many things are possible these days!

Wild parties, even wilder seabees, and why you should never, ever get naked in a military camp filled with cameras. Stories from the dark of night with Charlie Parrish, Alan Zibel and Jennie Josephson. MP3 Show Notes: Form: The 3fer: Three people, three stories, one theme. Theme: After Hours Storytellers: Charlie Parrish, Alan Zibel & Jennie Josephson Part One: “Charlie Parrish does not have typical nights” by Charlie Parrish Part Two:  “One Night in Miami” by Alan Zibel Part Three: “Foreign Desk Jennie” by Jennie Josephson Music:   Our opening music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer The following songs from The Free Music Archive also appeared in this episode under a Creative Commons License: “Through The Night” by Paolo Pavan “Rebels, Outlaws, Misfits” by Lilian Hak “Night Shift_TSPMental” by Tha Silent Partner “The International Rag” by Collins and Harlan – Believe it or not, a song about ragtime sweeping the world. Patrons:  Thanks to our brand new patrons for their support! Thanks to our Story MVP Ellie Goldman! Thanks to the ever-loyal Storybackers! And thanks to the Starting Story Lineup: Richard Sparks, Renee Gindi, Mike Huller, Kevin Bellanca, Sarah Stein Greenberg, Brian Foulds, BlitzKregar, Dawn Banks, Teresa Ozoa, Linda Thompson, Patrick Kohn, Nick Batos, Preston Monroe, What Is It About The Weather, Jonathan Stone, Kimberly Herbert, Fredrik Pettersen, Chris Smith, Thor Michael Wood, Michael Engel, Alex Erickson,Tony Glass, Robert Russell, Eshaan Mathur, Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Elizabeth Murray, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, James Thatcher, Jeffrey Zylks, Sunbun Want to be one of these cool contributors? You can! Want to do something else cool? Review us on iTunes! Want to see pictures? Check out our Insta! Want to tweet at us? So many things are possible these days!

The deep dark decision-making process. Tune in for witches, wheelchairs and the 4:30am shift at the local strip joint with Jackie Vleck, Lance Whinery and Matt Flanagan. MP3 Show Notes: Form: The 3fer: Three people, three stories, one theme. Theme: It Seemed Like A Good Idea At The Time Storytellers: Jackie Vleck, Lance Whinery, Matthew C. Flanagan Part One: “Dumpster Audition” by Jackie Vleck Part Two:  “Forget It, Lance, It’s Chinatown” by Lance Whinery Part Three:  “The 4:30am Shift” by Matthew C. Flanagan Music:   Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer You know you want it:  White Wizzard’s “High Speed GTO” The following song from The Free Music Archive also appeared in this episode under a Creative Commons License: “This Party” by Jimmy & The Threats Oh and this article about Wheelchair Etiquette might come in handy some day… Patrons:  Thanks to our brand new patrons for their support! Thanks to our Story MVP Ellie Goldman! Thanks to the the ever-loyal Storybackers! And thanks to the Starting Story Lineup: Renee Gindi, Mike Huller, Kevin Bellanca, Sarah Stein Greenberg, Brian Foulds, BlitzKregar, Dawn Banks, Linda Thompson, Patrick Kohn, Nick Batos, Preston Monroe, Jonathan Stone, Kimberly Herbert, Fredrik Pettersen, Chris Smith, Thor Michael Wood, Michael Engel, Alex Erickson, Tony Glass, Robert Russell, Eshaan Mathur, Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, James Thatcher, Jeffrey Zylks, Sunbun

Breaking various laws of family, good neighborliness and of course, the universe. Rich Stroffolino, J. Hammond Chamberlain and Jennie Josephson share their stories. MP3 Show Notes: Form: The 3fer: Three people, three stories, one theme. Theme: The Law Storytellers: Richard J. Stroffolino, J. Hammond Chamberlain and J. Jennie Josephson Part One: “Life in a Catholic Town” by Richard J. Stroffolino Part Two:  “Muslin Glue” by J. Hammond Chamberlain Part Three:  “George’s Wall” by Jennie Josephson Music:   Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer The following songs from The Free Music Archive also appeared in this episode under a Creative Commons License: “Criminal Kids” by Literature “Back to School” by Bandana Splits Patrons:  Thanks to our brand new patrons for their support! Thanks to our Story MVP Ellie Goldman! Thanks to the the ever-loyal Storybackers! And thanks to the Starting Story Lineup: Renee Gindi, Mike Huller,  Kevin Bellanca, Sarah Stein Greenberg, Brian Foulds, James Kregar, Dawn Banks, Linda Thompson, Patrick Kohn, Nick Batos, Preston Monroe, Fredrik Pettersen, Chris Smith, Thor Michael Wood, Michael Engel, Alex Erickson, Tony Glass, Robert Russell, Eshaan Mathur, Andy Baumel, Kody  Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, James Thatcher, Jeffrey Zylks, Sunny G. (Sunbun)  

Matt and Jennie ring in the new year three weeks late! They have some questions for you, because it wouldn’t be a .5 without some navel gazing. MP3 Show Notes: Form: It’s a .5! Just a little warmup to get us back in the swing Theme: Questions for you Storytellers:  Matt Flanagan, Jennie Josephson Patrons:  Thanks to our brand new patrons for their support! Thanks our Story MVP Ellie Goldman! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Renee Gindi, Mike Huller, Kevin Bellanca, Sarah Stein Greenberg, Brian Foulds, James Kregar, Dawn Banks, Preston Monroe, Linda Thompson, Patrick Kohn, Nick Batos, Fredrik Pettersen, Chris Smith, Thor Michael Wood, Michael Engel, Alex Erickson, Tony Glass, Robert Russell, Eshaan Mathur, Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, Jeffrey Zylks & Sunny G. (Sunbun)  

Matt and Jennie briefly lift their head off the table to give thanks to all of their patrons, in the form of a song! MP3 Show Notes: Form: The .5 (Aka Thanksgiving Leftovers) Theme: Storytellers: Matt Flanagan & Jennie Josephson Behind the story:  We were both a little tired. Patrons: Thanks to our patrons for their support! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Mike Huller, Kevin Bellanca, April, Sarah Stein Greenberg, Brian Foulds, James Kregar, Preston Monroe, Linda Thompson, Patrick Kohn, Nick Batos, Eshaan Mathur, Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen,Tom Gehrke, Shane English, SargD, Tim Magnuson, Dawn Banks, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Rory Simpson, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, Jeffrey Zylks, & Sunny G. (Sunbun) And super special thanks to our Story MVP Ellie Goldman!

Daring hair and the perils of long distance communications. Molly Wood and Brian Ibbott share stories about questionable decision, and Jennie learns a valuable lesson on this very special episode of Tell It Anywa. MP3 Show Notes: And super special thanks to our Story MVP Ellie Goldman! Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: Questionable Decisions The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Also in the episode: “Morning Flowers” by Brock Tyler “The Hair Salon” by Monk Turner Storytellers: Jennie Josephson, Brian Ibbott, & Molly Wood Part One: Jennie Josephson, “Farewell to Ferngully” Part Two:  Molly Wood, “The Rehvahler Salon” Part Three: Brian Ibbott “The Tub Ladies” Behind the story:  Sometimes you plan a fun episode with a great guest who is an amazingly talented O.G. podcaster and your other great guest gets stuck on the subway in New York, and then you don’t have a guest for your first great guest so you call all your friends in a panic, and the one person who’s available is ANOTHER amazingly talented O.G. podcaster. It’s just a little storytelling miracle. Thanks to our patrons for their support! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Mike Huller, Kevin Bellanca, April, Sarah Stein Greenberg, Brian Foulds, James Kregar, Preston Monroe, Linda Thompson, Patrick Kohn, Nick Batos, Eshaan Mathur, Andy Baumel, Kody Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen,Tom Gehrke, Shane English, SargD, Tim Magnuson, Dawn Banks, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Rory Simpson, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, Jeffrey Zylks, & Sunny G. (Sunbun)

Sensitive poets, wild encounters in the Meatpacking District, and the Corruption of Young Matthew. Sarah Kleinman, Nick Holly & Matt Flanagan tell all (and I mean ALL) on this week’s episode of Tell It Anyway. MP3 Show Notes:  Cover art credit: Alan Zibel Would you like to become a patron? You can!  Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: Bad Dates The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Other songs featured in this episode: The Pink Tiles “Time for Love”  Jim Keller “Crush On You” – UM HELLO. Jim Teller was the co-author of  867-5309/Jenny by Tommy Tu-Tone and his music is available for use on podcasts like this. Amazing. YGDTopDogg’s “Dance Like A Stripper” – I used the only ten seconds I could, people. Storytellers: Sarah Kleinman, Nick Holly & Matt Flanagan Part One: Sarah Kleinman, “The Backpack Guy” Part Two:  Nick Holly, “Of All The Buildings In All The World” Part Three: Matthew Flanagan “Little Kimmy” Thanks to our brand new patrons for their support! Extra special thanks to our Story MVP Ellie Goldman! Special Thanks to the to the Starting Story Lineup:  Brian Foulds, James Kregar,  Mike Huller, Kevin Bellanca, Preston Monroe, Linda Thompson, Patrick Kohn, Nick Batos, Andy Baumel, Kody  Georgeson, Benjamin White, Trystan Lambkin, Mike McLaughlin, Christopher Wright, Tony Nolen, Tom Gehrke, Shane English, SargD, Tim Magnuson, Dawn Banks, Philip D, Deborah, Abel, Josh Harrow. Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Rory Simpson, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, Jeffrey Zylks, and Sunny G. (Sunbun). And of course, thanks to our Storybackers for their stalwart support.

Dan Rather and the Dalai Lama meet in a palace. Jennie is there, then she gets sick. KARMA.  Tom Parks and Ben Burdick tell us about their encounters with  doctors in Missouri and Idaho. MP3   Show Notes: Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: The Doctor Is In The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Other music featured in the show: Field recordings from India featured on the Free Music Archive Stefano Vita’s “Coming Home”  Free Tim’s version of John Phillips Sousa’s “Thunderer’s March”  “The Tonight Show with Johnny Carson” Theme was used briefly at the end of a segment where a comedian discussed the impact of being on The Tonight Show and hearing that music. And just the brief amount we used gave me chills and nostalgia. Storytellers:  Tom Parks, Ben Burdick & Jennie Josephson Part One: Jennie Josephson “Dan, Dalai, Doctor” Part Two:  Ben Burdick “Idaho Doctor” Part Three: Tom Parks “Missouri’s Finest Medical Care” Behind the story:  Sorry it’s been so long since a new TIA! Thanks to our brand new patrons for their support! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Patrick Kohn, John H. Maloney, Patrick Wolfe, Chimaera, Greg Skinner and Jeffrey Zylks!

Jennie and Matt meet a legend, legendary podcast Scott Johnson meets the man in the mirror, and Greta has another hilarious story from her youth. MP3 Show Notes: Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: Is This Real Life? The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Other music featured in the episode: Jason Karaban’s “The Devil That I Know”  “Saying Goodbye in the Rain” –  by Jelsonic Storytellers: Jennie Josephson, Scott Johnson & Greta Schwartz Part One: Jennie Josephson “You Never Know…” Part Two: Scott Johnson “That Kid in the Bathroom” Part Three: Greta Schwartz “The Worst Parade” Behind the story:  This episode just great. Except I wish the sound quality was better. I need a better method for recording Skype, and a better internet connection and on and on and on. But the stories are amazing and that makes me happy. Thanks to our brand new patrons for their support! Thanks to the Storybackers! Thanks to our Story MVP, Ellie Goldman, & thanks to our the Starting Story Lineup: April, James Kregar, Mike Huller, Kevin Bellanca, Preston Monroe, Linda Thompson, Patrick Kohn, Nick Batos, Christopher Wright, Tony Nolen, Brian Foulds, Tom Gehrke, Butch Vail, Shane English, SargD, Tim Magnuson, Dawn Banks, Philip D, Deborah Abel, Josh Harrow, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Rory Simpson, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, Jeffrey Zylks & Sunny G. (Sunbun). And of course thank you to our Storybackers and those who chose to donate without reward. You are all the best!

Jennie meets the Mexican Navy, which came in handy when she was involved in later naval warfare.  Herschel had a lot of summer jobs, and never get involved in a water war in Hollywood. MP3 Show Notes: The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Other music featured in the episode includes: “Mississippi Sawyer” by Howie and Ann Mitchell “Poor Mississippi” by Mr. & Mrs. Smith “Summer Bummer” by Sam Gas Can “Summer” by Butano Bazaar   Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: The Dog Days of Summer Storytellers: Jennie Josephson, Herschel Bleefeld, Matt Flanagan Part One: Jennie “Drunk Chicken” Part Two:  Herschel “Summer Jobs” Part Three:  Matt “The Water War of Attrition” Behind the story:  More to come! Thanks to our brand new patrons for their support! Special thanks to Story MVP Ellie Goldman! Thanks to our Starting Story lineup: April, James Kregar, Mike Huller, Kevin Bellanca, Preston Monroe, Linda Thompson, Patrick Kohn, Nick Batos, Tony Nolen, Brian Foulds, Derek Jensen, Tom Gehrke, Butch Vail, Shane English, SargD, Tim Magnuson, Dawn Banks, Philip Dusart, Deborah Abel, Josh Harrow, Matthew Millar, Trevor Griswold, Richard Gunther, Melanie Knopf, Jason Beck, Rory Simpson, Elizabeth Murray, Teresa Ozoa, Cory, Louise, Anders Lund, Mike Escutia, Terry Cook, John H Maloney, Patrick Wolfe, Chimaera, Jeffrey Zylks, & Sunny G. (Sunbun) And thanks to all our Storybackers, and those who chose to give without reward too!

It’s totes classy.  A little .5 behind the scenes with Jennie, Matt and Igor. MP3 Show Notes: Form: A .5: Just a little snack to keep you from getting too hungry. Theme: A look back Storytellers: Jennie, Matt and Igor The music: The music this week is The Anthem of the Opening Act Remixx by the The Impossebulls. I found it on the Free Music Archive Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you, Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Thanks to our brand new patrons for their support! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Patrick Kohn, John H. Maloney, Patrick Wolfe, Chimaera, Greg Skinner, and Jeffrey Zylks!  

Herschel had “fun at Disney,” Debi had “fun at a birthday party” and Jennie had “fun underwater.” MP3 Show Notes: Thanks to our patrons for their support! Thanks to the Storybackers: Sunny G., Jeremy Clark, Robert Russell, Allen Roth, and James Thatcher. And special thanks to the Starting Story Lineup: Patrick Kohn, Preston Monroe, Cory, Louise Martzinek,  Ander Lund,  Benjamin White,  Mike Escutia, Linda Thompson,  Terry Cook, John H. Maloney, Patrick Wolfe, Chimaera, Greg Skinner and Jeffrey Zylks! Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: “It was supposed to be fun!” The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer This week we used some terrific selections from The Free Music Archive, including: “Underwater” by Town Hall “Swine Flu Birthday” by The Mostly Bad Virus “Ain’t We Got Fun” by Van and Shenck “Fun” by Oblivion Substanshall Storytellers: Herschel Bleefeld, Debi Bradshaw and Jennie Josephson Part One: Herschel Bleefeld “Last Call for Nords!” Part Two:  Debi Bradshaw “Pump It Up!” Part Three: Jennie Josephson, “The Best Turkey Sandwich Ever” Behind the story:  More to come!

Spoiler alert: it’s shocking. Jennie, Sarah and Alan talk about the time they were shocked by that thing that happened. MP3 Show Notes Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer Alex is also raising funds to create gorgeous murals in Boston and New York City. Alex’s talent as a musician is exceeded only by his murals, so check out his proposed projects! Music in this episode also came from The Free Music Archive including: “Local News” by Fixtures and “This is My Home” by Mr. & Mrs. Smith Thank you to the amazing artists! Theme: Storytellers: Jennie Josephson, Alan Zibel, Sarah Kleinman Part One: Jennie Josephson “Block Shock” Part Two:  Alan Zibel “Local News” Part Three:  Sarah Kleinman “Lemonade” Behind the story:  This will be forever known as the episode where that nice Jennie Josephson said some truly shocking things into the microphone! But it also marks the episode where I realized that we’re trying to reach a certain ‘story nirvana’. Sure, it’s great to tell stories into a microphone as if you were at your favorite bar with your favorite friends, but I realized, the real goal of this podcast is to tell stories as if there were no microphone.   That’s some scary stuff! Also I was kind of under the weather this week, so the audio podcast thank you’s are coming on the episode that drops next Wednesday. I didn’t want to sully my appreciation of your amazing support with my yucky tired sick voice. : ) Thanks to our brand new patrons for their support! Thanks to the Storybackers!  And special thanks to the newest members of the Starting Story Lineup: Terry Cook, Linda Thompson, Mike Escutia, Benjamin White, Anders Lund, and Preston “Biocow” Monroe, as well as continuing members, Tom Merritt, Patrick Kohn, John H. Maloney, Patrick Wolfe, Chimaera, Greg Skinner and Jeffrey Zylks! And super duper thanks to our Story MVP Bill Rudder! Bill, look for your 3 part twitter story this Memorial Day Weekend!

Kate Flanagan pulls a “Carrie”, Jennie Josephson comes to blows with Effing Mittens, and Tom Merritt shatters his nice-guy image. Nooooooooo!!! MP3 Show Notes: Form: The 3fer: Three people, three stories, one theme and let’s see if they connect. Theme: That Time I Was The Villain…and didn’t realize ’til later. The music: Our opening and closing music is a selection from “Unlocked Door” used by permission of Alex Cook. Thank you Alex! If you want to hear the complete songs, check out Alex Cook’s bandcamp page and his website Stonebalancer An amazing thing happened this week where we were having a hard time finding music that was as good as last week’s music, even with all the bountiful options at the Free Music Archive.  So just on a whim, I searched available songs from the two artists we featured last week and BAM: Jason Karaban’s “Low Road” is so perfect for our show this week. This is an artist who has been creating beautiful music for years, and I just discovered it last week. Love when that happens. Check out his bandcamp page and go get those songs! The incredibly talented Toussaint Morrison closes out Kate Flanagan’s tale of villainy with “Hulk“. It’s a incredible song. and Benji Cossa‘s Pussycat sounds like it was written for Fucking Mittens. It’s a great song and you should check it out! Storytellers: Jennie Josephson, Tom Merritt, & Kate Flanagan Part One: Kate Flanagan “Most Likely To Host Bloopers & Practical Jokes” Part Two:  Jennie Josephson “Fucking Mittens Comes To Town” Part Three: Tom Merritt “Like A Girl” Behind the story:  This one was so great, even if it did sound a little Skype-y. Thanks to our brand new patrons for their support! Thanks to the Storybackers and special thanks to the Starting Story Lineup: Patrick Kohn, John H. Maloney, Patrick Wolfe, Chimaera, Greg Skinner, and Jeffrey Zylks!

- we haven't done a podcast in ages.- but we do have a vidcast up now, and lots to come- whats happened while youve been missing us, particularly our two Puerto Rican listeners- K FED: the man, the tabloid robot, the comedian, and well, not the rapper. oh, and the wanker.- Michael Richards, his wacky racial slurs and the hilarity (did we mention we have a soundboard? fuck yeah)- breaking news: lazy eye folk now have to wear shirts that read 'i have a lazy eye, try not to look at me in the face'- a page from the diary of james (saved by the salvos)- part 1: stu's report on erect nipples on maniquinsPLUS MUSIC FROM:TV ON THE RADIO, JARVIS COCKER, PATRICK WOLFE, and THE GOOD THE BAD AND THE QUEENhttp://www.archive.org/download/JamesStuBetterLateThanNever/Better_Late_Than_Never.mp3