Podcast appearances and mentions of robbie richardson

Authors David Wengrow and Robbie Richardson talk about how the First Nations helped shape the European thinking that led to The Enlightenment in the 17th and 18th Centuries.

Matthew Jackson, Mark Johnson, and Robbie Richardson join the podcast for a second time, this time about how horses compensate for less than ideal environment, movement, diet, conformation, etc. How does our trim and approach help address this? When should we leave well enough alone and when should we seek to make changes? All of these are discussed, and more.Support the show (https://www.patreon.com/user?u=87421)

Matthew Jackson, Mark Johnson, and Robbie Richardson join the podcast for a second time, this time about how horses compensate for less than ideal environment, movement, diet, conformation, etc. How does our trim and approach help address this? When should we leave well enough alone and when should we seek to make changes? All of these are discussed, and more. 

Mark Johnson, Matthew Jackson, and Robbie Richardson all discuss their journey from being a fully qualified UK farrier to shifting to barefoot trimming with composite shoeing options. They talk about the catalyst that made them leave steel shoeing behind, and the navigating the stereotypes about "barefoot" in a shoeing-focused hoofcare world. Support the show (https://www.patreon.com/user?u=87421)

Mark Johnson, Matthew Jackson, and Robbie Richardson all discuss their journey from being a fully qualified UK farrier to shifting to barefoot trimming with composite shoeing options. They talk about the catalyst that made them leave steel shoeing behind, and the navigating the stereotypes about "barefoot" in a shoeing-focused hoofcare world. 

David Tkach played bass in the Winnipeg instrumental trio, Giant Sons, with Robbie Richardson and David Guillas. They wrote "Repairing the Damaged Beard," which went on to be adapted as Propagandhi's "Tertium Non Datur." Tkach currently plays in Fulfilment and Zeta II Reticuli.  Listen to "Repairing the Damaged Beard," here: https://www.youtube.com/watch?v=eBB0ZhHcdvk Listen to Fulfilment: https://fulfilment.bandcamp.com/ Listen to Zeta II Reticuli: https://zetaiireticuli.bandcamp.com/album/voyager 

At the In Stitches podcast HQ, changes are afoot. In this episode, our host Robbie Richardson gives an update on what's happening.

Episode introduction and historical timeline of events: 0:00-54:50 Robbie Richardson interview: 55:15-1:53:30 Conrad Sichler interview: 1:56:36-2:25:25 Song Discussion: 2:27:55-END

Robbie Richardson with Sport Fish Colorado joins the show to give an update on Blue Mesa and Taylor Reservoir. Richardson mentions moving a lot until you maximize opportunities and pockets of trout with a one-two punch using a dead-stick bait and a jigging or aggressive pink, white or green spoon. See omnystudio.com/listener for privacy information.

Robbie Richardson with Sport Fish Colorado joins the show to give an update on Blue Mesa and Taylor Reservoir. Richardson mentions moving a lot until you maximize opportunities and pockets of trout with a one-two punch using a dead-stick bait and a jigging or aggressive pink, white or green spoon. Colorado Parks & Wildlife Director Dan Prenzlow joins the show to give a CPW update and address listener questions, including moose, deer, elk and wolves. See omnystudio.com/listener for privacy information.

As series one of In Stitches closes, this week the tables are turned on host Robbie Richardson as he becomes the interviewee with Gareth Rees asking the questions! Find out what makes Robbie tick, why he now understands why knowing his business' numbers is so important, and why he believes investing in his team is key.

Robbie Richardson with Sport Fish Colorado joins the show with an update on the Blue Mesa area. Marketing Coordinator with Colorado Parks & Wildlife Debbie Lininger joins the show to talk about the Library Backpack Program and Zipcar Partnership. Park Ranger at Eleven Mile and Spinney Kasey McClurg joins the show to talk about Leave No Trace and Clean the Dream fishing 11-Mile and Spinney Reservoirs. See omnystudio.com/listener for privacy information.

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

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

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

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

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

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

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

Shahidha Bari and Laurence Scott look at images of Canada from First Nations art through Anne of Green Gables on TV to poems and art posted on Instagram and Twitter by Rupi Kaur. Their studio guests are author Alison MacLeod, Robbie Richardson and Deborah Pearson. Plus film maker Kevan Funk. Rupi Kaur has published a book called Milk and Honey and you can find images of her art via her website https://www.rupikaur.com/Robbie Richardson from the University of Kent is writing a book about the connections between representations of First Nations people in 18th-century British literature and the rise of modern British identity.Kevan Funk's film Hello Destroyer is on a tour of UK cinemas along with other films from the Canada Now Festival and it is also available from Curzon Home Cinema.Alison MacLeod has published a short story collection all the beloved ghosts.Deborah Pearson's documentary History History History is screening as part of the Edinburgh Fringe Festival from August 5th to 10th. Anne of Green Gables, the 1908 novel by Canadian author Lucy Maud Montgomery, has recently been remade for TV in a CBC-Netflix adaptationPart of Canada 150: a week of programmes marking the 150th anniversary of the founding of the nation. You can find links to concerts and other broadcasts on the Radio 3 website.Producer: Torquil MacLeod

Dr Robbie Richardson (English, University of Kent) “[T]he most mysterious thing in the World”: British Interpretations of First Nations Material Culture Abstract This paper will look at the relationship between British people in the eighteenth century and the North American cultural objects that they privately collected or viewed in museums, cabinets of curiosities, coffeehouses, and other venues. More specifically it will look at the body of First Nations material culture that arrived in large amounts throughout the century and the ways that these objects shaped British perceptions of Native people and their own sense of identity. There has been little scholarship on the ways in which this material, imbued with First Nations skill, knowledge, and memory, was perceived by British people and interacted with other forms of representation in print and visual culture. While we must remember, as Susan Stewart suggests, that cultural objects in collections “are naturalized by the erasure of labor and the erasure of context of production,” at the same time wampum, calumets, and tomahawks were regularly written into fictional texts and came to be understood for both their physical appearance and symbolic functions; furthermore, they became metonymic for Indians, whose perceived fetishistic relationship to their own material culture both reflected on and critiqued British consumer culture.