Podcasts about Sara Ahmed

What happens when women speak up about gender inequality in Christian spaces? In this powerful conversation, Dr. Tracy McEwan, Dr. Rosie Clare Shorter, and Dr. Tanya Riches discuss their research on "feminist complaint collectives" across Catholic, Anglican, and Pentecostal traditions. Drawing on Sara Ahmed's work, they explore how women who raise concerns about sexism often "become the problem" in religious institutions, and how forming collectives can create pathways for change. From historical examples to contemporary activism, this episode offers insights for anyone navigating the complex intersection of faith and feminism.Guests:Dr. Tracy McEwan is a theologian and sociologist of religion at the University of Newcastle and co-facilitates the Australian Women Preach podcast.Dr. Rosie Clare Shorter teaches gender studies at the University of Melbourne and is a research fellow at Deakin University.Dr. Tanya Riches is the director of the Master of Transformation and Development degree at Eastern College Australia.Resources mentioned:"Feminist Complaint Collectives and Doorway Disruptions in Australian Christian Traditions" - the research paper discussed in the episodeSara Ahmed's book "Complaint!" and "The Feminist Killjoy Handbook"The Movement for the Ordination of Women (MOW)Australian Women Preach podcastWant to reach out and let us know your thoughts or suggestions for the show? Send us a message here; we'd love to hear from you.The Spiritual Misfits Survival Guide (FREE): https://www.spiritualmisfits.com.au/survivalguideSign up to our mailing list:https://spiritualmisfits.com.au/Join our online Facebook community: https://www.facebook.com/groups/spiritualmisfitspodcastSupport the pod:https://spiritualmisfits.com.au/support-us/View all episodes at: https://spiritualmisfits.buzzsprout.com

As a result of Zilla Jones' The World So Wide, slated for publication with Cormorant Books on April 26, 2025, Linda reflects on opera (specifically Verdi's La Forza Del Destino) – historically an elitist art form, but one that Felicity Alexander, the protagonist of Jones' novel, in part challenges and overcomes through the very successes of her career. The trajectory of that career takes a darker turn when she finds herself in Grenada during the 1983 American invasion of that country – not an untimely revisioning of history in view of the current American political situation (27:40; 28:50).Linda also speaks about Verdi's La forza del destino with Renata Tibaldi as Leonore and her father's love for opera (2:15), before she turns to the interview with Zilla Jones to speak about the following:Opera's potential as an artform vs. its polarizing, and its elitism as art form (3:20; 12:30)Arts vs. politics (13:30)Sara Ahmed's What's the Use? (5:00; 6:15)Of what use is art in a time like this? (6:00; 31:45)Shani Mootoo (Season 3, Episode 6, 6:00)Decolonization and racial politics (12:15)The novel as a colonial construct (16:15)Dionne Brand, Salvaging the Wreck (16:03)Robinson Crusoe (16:15)Felicity as mixed-race heroine (17:30; 33:20)Kathleen Battle (18:46; 19:00)Grenada (history of, 20:45, and its “Revo,” 23:10; Red Sky Revolution, 23.20)Jones' research for the novel (24:35)The history of the Panama Canal (27:40)Toni Morrison (31:50)Gender and racialized motherhood (34:10)Felicity (naming of) (39:30) Hosted on Acast. See acast.com/privacy for more information.

This week we're talking with the editors of the new book Censorship is a Drag. We talk about putting yourself on the line, personal and professional risks, and reacting to the latest administration's onslaught against queer people.  Order Censorship is a Drag here: https://litwinbooks.com/books/censorship-is-a-drag/ Media mentioned The Joy of Gay Sex: https://www.harpercollins.com/products/the-joy-of-gay-sex-charles-silversteinfelice-picano  Sara Ahmed's works The Feminist Killjoy Handbook: https://www.hachettebookgroup.com/titles/sara-ahmed/the-feminist-killjoy-handbook/9781541603752/?lens=seal-press  Bri Watson join Homosaurus call: https://bsky.app/profile/brimwats.com/post/3lkvvyv4szk2w Form for Homosaurus: https://forms.gle/tADEnq9qPYk3e5eE6  Fairhope Public Library story: https://www.theguardian.com/us-news/2025/mar/24/alabama-fairhope-public-library-book-bans  Indigenous metadata projects to look into: Maori: https://natlib.govt.nz/librarians/nga-upoko-tukutuku Others: https://guides.library.ubc.ca/Indiglibrarianship/knowledgeorganizations  Transcript: https://pastecode.io/s/r8istne2 Join the Discord: https://discord.gg/zzEpV9QEAG

Hello Interactors,The weight of winter up north can have its cozy comforts, but cold, damp, and dark can take a toll. We also continue to face a convergence of daunting global challenges — climate change, inequality, political instability, and health crises — each amplifying the other straining our ability to find meaningful and sustainable solutions. So much for ‘Happy Holidays'.A recent article on avoiding despair turned to the concept of “tragic optimism.” This can sometimes be offered as a way to avoid our human tendency to seek “doom and gloom” while also not succumbing to “toxic positivity.” These topics struck me as a decent lens to kick off this winter's focus: human behavior. Let's unpack the emotional geographies that shape us. How do spaces and norms influence how we feel, process, and express emotions? SPACES, SMILES, AND SOCIAL SCRIPTSWhen I was in seventh grade, I was the lead in our middle school musical, Bye Bye Birdy. It featured the song, Put on a Happy Face that employed this cheery, but pushy, line: “Spread sunshine, all over the place…just put on a happy face.”Dick van Dyke played the starring role on Broadway from 1960-61 earning him an Tony award. He then appeared in the movie in 1963, launching him to stardom. In that role, many other roles, and in real life, he is a man who appears perpetually happy. Even now at age 98!But under that smile, lurks a darker side. Soon after his early success, Van Dyke became an alcoholic. The alcohol may have helped him put on a happy face society expected, but it came at a price. This insistence on relentless optimism regardless of circumstances is called “toxic positivity” — and it's more than a personal behavior. It reflects societal norms that prioritize surface-level harmony over emotional complexity. These norms shape how we navigate feelings and influence our individual well-being. But shared spaces, like our workplaces or homes also influence these emotional dynamics. Have you ever walked into a place knowing how you were expected to act? At work, you might slap on a smile and say “I'm fine” even when you're not. At home, you might feel the pressure to play the part of the cheerful parent, partner, or roommate. These emotional scripts don't come out of nowhere — they're baked into our cultural expectations about what different spaces are “for”.Geographer Yi-Fu Tuan explains that spaces acquire “moral properties” through societal norms, values, and cultural narratives. Workplaces, seen as sites of productivity, often suppress emotions like frustration, while homes, idealized as places of comfort, pressure individuals to adopt roles like nurturing parent or cheerful partner. These norms shape how people are expected to behave and feel within these spaces.America itself, as a cultural and geographic entity, carries its own "moral properties." These are reinforced by media narratives that frame the nation as a land of optimism, resilience, and emotional stability, projecting these expectations onto its citizens and then exported to the world to consume.Take one of the most-watched television programs in America from 1962 to 1992, Johnny Carson's The Tonight Show. His late-night TV persona was examined in a recent New York Times piece by Jason Zinoman. He described Carson as America's calm, neutral host, soothing the nation with his polite humor. He wasn't just a TV personality; he was part of a larger cultural push for emotional stability, especially during times of uncertainty. His show became a space where people could escape the messiness of real emotions.But these expectations aren't just about comfort — they're about control. By promoting harmony and cheer, society nudges us toward emotional conformity, discouraging anything that might feel too “messy” or unpredictable.This pressure doesn't fall on everyone equally. Women often bear the brunt of emotional labor, expected to keep things “pleasant” for others. Cultural geographer Linda McDowell highlights how professional women are frequently required to maintain an upbeat attitude at work, regardless of personal circumstances. This expectation extends beyond the workplace, shaping how women are perceived and allowed to express themselves.On The Tonight Show, Joan Rivers, a trailblazing comedian, faced this constraint. Despite her sharp, satirical wit, Rivers was often limited to lighthearted banter and self-deprecating humor to align with Johnny Carson's carefully neutral persona. Similarly, Carol Wayne, as the flirtatious “Matinee Lady,” reinforced the idea that women on the show were there to amuse or adorn, not disrupt. These portrayals reflected societal norms that confined women to roles as caretakers or decorative figures, both publicly and privately.SUPPRESSING SORROW WITH A SMILE SUCKSPutting on a happy face might seem harmless, but it can take a toll. When we suppress feelings like sadness, frustration, or anger, they don't just disappear — they build up, creating stress. They can even impact our physical health. Neuroscientists have shown that suppressing emotions can increase activity in the brain's fear center (the amygdala) while dampening the rational, problem-solving parts (like the prefrontal cortex). Basically, pretending you're okay when you're not can mess with your head and your body.James J. Gross, a psychologist and leading researcher in emotion regulation, has shown that suppressing emotions can heighten stress levels, activate the brain's fear center (the amygdala), and disrupt cognitive processes critical for resilience and problem-solving. Recent brain imaging studies by Wang and Zhang (2023) support this, demonstrating that expressive suppression, where feelings are actively withheld, triggers heightened amygdala activity and diminished prefrontal regulation. These findings highlight the significant physiological toll of emotional suppression, further validating Gross's work.Viktor Frankl, a Holocaust survivor and existential psychologist, offers a valuable framework for regulating these emotions with his concept of “tragic optimism.” Frankl introduced tragic heroism in his 1978 book, The Unheard Cry for Meaning, drawing on the existential and Greek tragic tradition of resilience in the face of suffering. He later expanded this with tragic optimism in a 1984 essay, emphasizing hope and meaning-making even amidst life's inevitable hardships. Drawing on his experiences from the Holocaust, he explores the human ability to confront inevitable suffering while maintaining hope and finding meaning. For Frankl, this approach was not about denying pain but about embracing life's full spectrum — its joys and its tragedies — as integral to human existence.But his view of suffering has been criticized as overly universal and idealistic, assuming that all individuals can derive purpose from adversity. His emphasis on personal responsibility may inadvertently shift blame onto individuals for not overcoming circumstances beyond their control. Constant pressure by systemic oppression can exist even in a society that claims to be free. Migrant women in caregiving roles, as McDowell highlights, often lack the freedom to balance suffering and hope on their own terms. Instead, they are required to project resilience and positivity, even under exploitative conditions, effectively masking systemic inequities. Similarly, Joan Rivers and Carol Wayne were cast into narrow roles that demanded cheerfulness, ensuring they complemented rather than challenged societal norms. These portrayals reflected the broader expectation that women embody emotional steadiness, regardless of personal circumstances.Frankl's insights remind us that the ability to engage with hardship meaningfully is a privilege that societal expectations often deny to those at the margins. Understanding the toll of suppression and the uneven distribution of emotional freedom is crucial in challenging the norms that perpetuate these dynamics.COMBATING CONFORMITY WITH COMMUNITYThankfully, norms aren't set in stone — they can be, and have been, resisted and redefined. Sara Ahmed, a feminist scholar, critiques what she calls the “happiness duty.” She shows how this duty pressures marginalized groups to appear cheerful, suppressing feelings like anger or pain to uphold the status quo. Movements like Black Lives Matter reject this demand, openly expressing grief and frustration to confront systemic injustice. Through “collective effervescence”, as sociologist Émile Durkheim describes, collective emotions in protests turn individual pain into powerful demands for change. Ahmed and Durkheim offer examples of how breaking free from the pressure to "stay positive" transforms emotions into tools for meaningful resistance.But even this kind of resistance can make those in power uncomfortable, so they demand order, calm, and happiness. When collective effervescence calls people to, as Public Enemy's song decries, ‘fight the powers that be', another collective encourages everyone to spread ‘sunshine all over the place, and just put on a happy face.' But in the face of this “toxic positivity” that Public Enemy mocks as, “'People, people we are the same'”, they respond ‘No, we're not the same / 'Cause we don't know the game'. They can't justify putting on a happy face when most of America refuses to wrestle with poverty and race. Summoning an inner Johnny Carson can be seen by some as not a neutral, but as just another way to paternally placate — to pat down incivility. It can be seen more like Jack Nicholson's infamous “Here's Johnny!” in The Shining — a menacing veneer of cheer masking a deep, dark, and discomforting societal reality.Ananya Roy, a geographer and urban theorist, takes a hard look at this in her work on the “rescue industry.” In Poverty Capital, she critiques how even well-intentioned aid organizations often portray marginalized communities as helpless and in need of saving, while ignoring the structural problems that keep them oppressed. These narratives don't just undermine real change — they also place emotional expectations on those being "rescued." They demand gratitude and resilience while leaving the bigger systems of inequality intact.Roy's work shows how this approach reflects a long history of paternalism and American exceptionalism, where those in power maintain control by shaping how others should act and feel.Geography plays a big part in how these expectations are enforced. Relief camps, aid programs, and even microfinance initiatives often create spaces where people are expected to behave a certain way — thankful, hopeful, and compliant. In the U.S., similar patterns show up in low-income neighborhoods, where anger or frustration is often punished, reinforcing norms that demand harmony and silence over real emotional expression.If we want to resist these dynamics, we need to rethink the spaces where care and support happen. Instead of controlling emotions or enforcing positivity, these spaces should allow for shared agency and the full range of human feelings. By rejecting savior narratives and making room for emotions like grief and anger, communities can start to challenge the systems that hold them back and move toward real change.From Johnny Carson's seemingly cheerful neutrality to the "happiness duty" imposed on marginalized groups, societal norms can slowly prioritize control over connection, faux harmony over brutal honesty. But resistance is possible. Movements like Black Lives Matter, the Women's March, Chile's protests for constitutional reform, and Hong Kong's pro-democracy demonstrations highlight how group effervescence can channel collective emotions into impactful resistance. However, these movements also reveal the limits of protest alone in achieving enduring change. Systemic barriers to change require sustained efforts beyond the initial wave of mobilization.As Ananya Roy reminds us, breaking free from narratives of saviorism and exceptionalism requires not just challenging these norms but rethinking the spaces where they take root. How can we build geographies of care that empower, rather than constrain? Perhaps the answer lies in acknowledging that resistance begins with feeling — and making space for emotions, no matter how “messy” they might seem. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Alors que nous entendons encore si souvent que les féministes seraient trop en colères, aigries, tristes et rabat-joie. Alors que la période politique pèse lourd sur les mouvements féministes et queers. Cet épisode fait entendre des histoires de joies, à travers les parcours de personnes déjà rencontrées pour l'émission. Que sont-elles devenues ? Comment les luttes les ont transformé.e.s ?  Sans nier les difficultés et les obstacles, l'épisode s'interroge sur ce que la joie féministe raconte et ce qu'elle permet ?  Comment les luttes féministes nous affectent et quel potentiel cela représente ? Tout au long de l'épisode, vous entendez les voix de La chorale Flying Mint (page Facebook), et de La chorale Nos lèvres révoltées (page Facebook). Chansons : - Nos lèvres révoltées : « Nous marchons » -  Alice, 2023- Nos lèvres révoltées : « Sciur padrum » : Chanson de mondines - repiqueuses de riz à la fin du XIXème siècle, plaine du Pô, Italie- Nos lèvres révoltées : « La marche des lesbiennes » - Paroles : Raphaëlle Legrand, 2000 / Musique : Marin Marais "Marche des matelots" opéra "Alcyone", 1706- Flying Mint : « Ejaculate », chorale Hot Bodies de Bruxelles- Flying Mint : « Sorcières », paroles : Flying Tiger, musique de Gérald Kurdian- Flying Mint, Meute des louvxes : « Gare au bois »- Flying Mint : « Damn Gaze », paroles : Flying Mint, musique : Sélée Avec :- Patricia, Esther, Mathilde, Tal, Nina, Yelena, Mélanie- Joelle Sambi, poétesse- Kiyemis, poétesse (site internet)- Fania Noel, sociologue (site internet)- Fanny Gallot, historienne- Ludivine Bantigny, historienne- Geneviève Pruvost, sociologue- La chorale Flying Mint (page Facebook)- La chorale Nos lèvres révoltées (page Facebook) Textes :- « Joie militante », Carla Bergman, Nick Montgomery ;- « Grèves et joie pure », Simone Weil ;- « Et vos corps seront caillasses » Joëlle Sambi Pour prolonger l'écoute :- « Rends la joie », « À nos humanités révoltées », « Je suis votre pire cauchemard » et « Et, refleurir » de Kiyemis ;- « Notre corps nous-mêmes » ;- « We are coming » de Nina Faure ;- « Mobilisées ! » de Fanny Gallot ;- Grève féministe en Suisse ; - « Affects et émotions dans l'engagement révolutionnaire » de Ludivine Bantigny ;- « Et maintenant le pouvoir » de Fania Noel ;- « Manuel de la rabat-joie féministe » et « The cultural politics of emotion » de Sara Ahmed ;- « L'art de la joie », de Golliarda Sapienza. Remerciements :Merci à Carla Bergman, autrice, Yoram Krakowski, psychologue engagé, Sarah Benichou, journaliste ; à Camille. Enregistrements : juillet, août 2024 - Prise de son, montage, textes et voix : Charlotte Bienaimé - Réalisation et mixage : Annabelle Brouard - Lectures : Joelle Sambi et Estelle Clément Béalem - Accompagnement éditorial : Sarah Bénichou - Illustrations : Anna Wanda Gogusey - Production : ARTE Radio

Alors que nous entendons encore si souvent que les féministes seraient trop en colères, aigries, tristes et rabat-joie. Alors que la période politique pèse lourd sur les mouvements féministes et queers. Cet épisode fait entendre des histoires de joies, à travers les parcours de personnes déjà rencontrées pour l’émission. Que sont-elles devenues ? Comment les luttes les ont transformé.e.s ?  Sans nier les difficultés et les obstacles, l’épisode s'interroge sur ce que la joie féministe raconte et ce qu'elle permet ?  Comment les luttes féministes nous affectent et quel potentiel cela représente ? Tout au long de l'épisode, vous entendez les voix de La chorale Flying Mint (page Facebook), et de La chorale Nos lèvres révoltées (page Facebook). Chansons : - Nos lèvres révoltées : « Nous marchons » -  Alice, 2023- Nos lèvres révoltées : « Sciur padrum » : Chanson de mondines - repiqueuses de riz à la fin du XIXème siècle, plaine du Pô, Italie- Nos lèvres révoltées : « La marche des lesbiennes » - Paroles : Raphaëlle Legrand, 2000 / Musique : Marin Marais "Marche des matelots" opéra "Alcyone", 1706- Flying Mint : « Ejaculate », chorale Hot Bodies de Bruxelles- Flying Mint : « Sorcières », paroles : Flying Tiger, musique de Gérald Kurdian- Flying Mint, Meute des louvxes : « Gare au bois »- Flying Mint : « Damn Gaze », paroles : Flying Mint, musique : SéléeAvec :- Patricia, Esther, Mathilde, Tal, Nina, Yelena, Mélanie- Joelle Sambi, poétesse- Kiyemis, poétesse (site internet)- Fania Noel, sociologue (site internet)- Fanny Gallot, historienne- Ludivine Bantigny, historienne- Geneviève Pruvost, sociologue- La chorale Flying Mint (page Facebook)- La chorale Nos lèvres révoltées (page Facebook)Textes :- « Joie militante », Carla Bergman, Nick Montgomery ;- « Grèves et joie pure », Simone Weil ;- « Et vos corps seront caillasses » Joëlle SambiPour prolonger l'écoute :- « Rends la joie », « À nos humanités révoltées », « Je suis votre pire cauchemard » et « Et, refleurir » de Kiyemis ;- « Notre corps nous-mêmes » ;- « We are coming » de Nina Faure ;- « Mobilisées ! » de Fanny Gallot ;- Grève féministe en Suisse ; - « Affects et émotions dans l’engagement révolutionnaire » de Ludivine Bantigny ;- « Et maintenant le pouvoir » de Fania Noel ;- « Manuel de la rabat-joie féministe » et « The cultural politics of emotion » de Sara Ahmed ;- « L’art de la joie », de Golliarda Sapienza.Remerciements :Merci à Carla Bergman, autrice, Yoram Krakowski, psychologue engagé, Sarah Benichou, journaliste ; à Camille. Enregistrements juillet, août 2024 Prise de son, montage, textes et voix Charlotte Bienaimé Réalisation et mixage Annabelle Brouard Lectures Joelle Sambi et Estelle Clément Béalem Accompagnement éditorial Sarah Bénichou Illustrations Anna Wanda Gogusey Production ARTE Radio

In this episode, I explain phenomenology through the work of Immanuel Kant, Martin Heidegger, Maurice Merleau-Ponty, and Sara Ahmed. Please consider donating to one of the following organizations: Palestinian Children's Relief Fund: https://pcrf1.app.neoncrm.com/forms/general United Nations Relief and Works Agency: https://donate.unrwa.org/gaza/~my-donation Middle East Children's Alliance: https://secure.everyaction.com/1_w5egiGB0u0BAfbJMsEfw2 Twitter: @DavidGuignion IG: @theory_and_philosophy Podbean: https://theoretician.podbean.com/

Det kommer alltid en ny vinter, eller en ny livskris, och då kan man vara säkra på att eksemet slår till igen. Maja Andreasson funderar över den kroniska klådans praktik och metaforik. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Den 14 september inträffar den internationella dagen för atopiskt eksem. Det är det förmodligen få som känner till. Själv blev jag minst sagt förbryllad över upptäckten. Att leva med eksem är på många sätt att gå under radarn. Vi atopiker vet förstås om varandra. Vi vet vilka på arbetsplatsen som också kliar, som fyller sina nattduksbord med den ena skrymmande pumpen efter den andra. Canoderm eller propyless? Ficortril eller protopic? Det är frågor att diskutera över lunchen med en kliande kollega. Men att våra besvär skulle föräras en internationell dag, det kände jag inte till. Det finns ju så många andra och värre åkommor att uppmärksamma och sörja. Men kanske är det just detta som är eksemets kännetecken. Patientföreningen Atopikerna kallar det mycket riktigt för en gömd och glömd folksjukdom. Människor lider och de lider i det dolda. Sömnsvårigheter, ångest, social fobi, låg självkänsla. Listan över de negativa konsekvenserna av hudsjukdomen kan göras lång. Men trots denna deprimerande läsning vill jag påstå att eksemet, likt ingen annan sjukdom, befinner sig mycket nära skrattet. Det är ju något komiskt över alltihop. Att sitta där och klia, maniskt gnugga sig själv i ögonen medan andra tittar på. Så framstår exempelvis advokaten i HBO:s succé-serie The Night of, som en löjeväckande figur när han i var och varannan scen raspar sina fnasiga vader med en pinne. Han vet om att det inte blir bättre av att hålla på sådär. Och ändå är det precis sådär han håller på. Som karaktär är han en oförmögen medelmåtta som harvar runt på botten av sin bransch. Och eksemet förstärker förstås denna tillvaro. Här finns ingen vacker yta att slå hål på. Här är det torrt och skrovligt från dag ett. Samtidigt är eksemet i serien inte bara en rekvisita. Det är också en metafor för den mordgåta han försöker knäcka. Kliandet på vaderna och fötterna utgör således ett kliande även hos tittarna, som ständigt tvingas riva upp sina hypoteser.Jag vill hävda att eksem inte bara är en gömd och glömd folksjukdom, utan också en gömd och glömd metafor i kulturen. Den som letar, kan dock märka hur det plötsligt flammar till. Själv blev jag glad över upptäckten av konstnären Maria Fuscos ljudverk ECZEMA. Verket är en högläsning av en atopikers vardag och tonsatt med irriterande ljud i form av en organist som då och då kliar på sitt klaviatur. Måndag är ljusbehandling. Tisdag är att kånka hem kilovis med salvor. Det tjusiga med ljudverket är att det också lyfter fram passionen i att klia. Nothing is as fanastic as scratching! konstaterar uppläsaren exalterat, och få atopiker skulle nog motsäga sig detta: att det finns en njutning i alltihop. Hur mycket man än önskar bli kvitt eländet, är det oerhört skönt att ge efter och släppa taget, låta blodet sippra fram mellan fingrarna. På så vis påminner eksemet också om andra synder som kroppen tvingats hålla sig borta från. ”Händerna på täcket” och så vidare. För Maria Fusco säger eksemets lidande och lust också något om den skapande processen. Det är en handling hon återkommer till och som inte kan planläggas på förhand. Det går inte att veta vilken text som kommer att uppenbara sig på huden. Jag vet inte om det är att dra den här analogin för långt. Förmodligen. Men det är trösterikt att tänka sig en vänskap mellan skrapandet och skapandet. Likt texten, är eksemet, både mitt och inte mitt. Herregud, skrev jag det där? Rev jag mig där? Det finns något vilt, dumt och onyttigt över att sätta sig ner och skriva för sakens skull. Klia för sakens skull. Eksemet kommer inifrån men det drabbar en också utifrån. Med lite vilja ställer det därför frågor om vad som utgör ett jag. Teoretiker som Sara Ahmed och Jackie Stacey menar exempelvis att vi borde filosofera mer genom huden. Inte bara via kroppen, som i klassisk feministisk teoribildning, utan genom det faktum att vi erfar vår egen hud samtidigt som den erfars och blir till i mötet med andra. Huden, menar Ahmed och Stacey, är något vi läser av. I en sexistisk konsumtionskultur är inte minst den feminint kodade huden något som ständigt ska förbättras och snyggas till. Översatt till eksemspråk skulle man kanske kunna säga att en atopikers lidande förvisso går under radarn, men sällan kroppen som sådan. Den är synlig och sårbar. Jag minns många gånger då jag gått in i ett rum och känt blickarna riktas mot mina illröda ögonlock. Hur jag känt mig tvungen att förklara mig. Ursäkta mig. För att sedan godmodigt tugga i mig tipsen. Har du provat att smörja dig? Har du provat att inte smörja dig? Har du provat alger? Allergitabletter? Har du provat att fylla hela ditt sovrum med hibuskus?Som eksembarn vet man om att man alltid, i någon mån, är skyldig till sin egen olycka. Det går förstås att skylla på genetiken, vintern, tätt sittande kläder, svett, vatten, torka eller kvalster. Det går att föreställa sig eksemet som ett straff som drabbat en från ovan. Som i Dantes helvetesskildring, där bedragarna i den åttonde kretsen dömts till en evig klåda. Ursinnigt river de sig på samma sätt som kniven fjällar braxen. Men någonstans vet vi med oss att helvetet är vi själva. Att det också är en bristande impulskontroll som förvärrat situationen. Det underbara i att få skrubba handduken hårt över ryggen. Unna sig några minuters klösande innan läggdags. Samtidigt sätter Dante fingret på något viktigt: nämligen det kroniska i tillståndet. Eksemet som ständigt och med förnyad kraft kommer tillbaka. Och detta är vi medvetna om när vi står framför spegeln och smörjer och hoppas. Vi vet att det alltid kommer en ny vinter, eller en ny livskris, och då kan vi vara säkra på att eksemet slår till igen. Som metafor tror jag att det är här eksemet är som starkast. Till skillnad från det mer prestigefyllda ärret, som vittnar om ett mörkt men intressant förflutet, har den atopiska kroppen inte samma djup. Även eksem kan förstås bli till ärr om man kliar tillräckligt länge och tillräckligt ofta. Men ett sådant ärr kommer aldrig komma i närheten av den utvaldhet som blixten över Harry Potters panna ger uttryck för. Eller de mystiska och karaktärsbyggande ärren som pryder skurkar så som Scar i Lejonkungen eller Joker i Batman. Det är ingen slump att de förärats med ärr, och inte eksem. Ärr ger tyngd och historia till figurer som annars skulle uppfattas som rakt igenom onda. Eksem, däremot, låser sig inte fast vid det förflutna. Nej, som meningsskapande kraft i kulturen är eksemet snarare en bild över det återkommande och det imperfekta i vår tillvaro. Livet som klåda och som fars. Ju mer jag tänker på denna metafor desto stoltare blir jag faktiskt över min ofullkomliga hud. Atopiker, förenen eder. Den 14 september är det vår dag.Maja Andreassonlitteraturvetare och skribent

Ça fait plusieurs années que je suis fascinée par le travail de Chloé Desmoineaux. Sans doute parce que ses recherches ont quelque chose qui est presque de l'ordre de la magie. Chloé détourne des jeux vidéo et réfléchit à des manières alternatives de concevoir l'interaction écran-manette. Elle est une sorte de hackeuse qui perturbe les systèmes pour les émanciper des cadres auxquels on les a initialement programmés. Sa pratique est résolument queer et elle s'inscrit dans une histoire plus large qui est celle du transhackféminisme. Que de concepts qui m'excitent beaucoup trop et dont je suis ravie de pouvoir discuter avec elle aujourd'hui… Références citées dans l'épisode :
 - Pierre Corbinais, journaliste pour L'oujevipo et Shake That Button, - The Legend of Zelda: Ocarina of Time, - Video Games Have Always Been Queer de Bonnie Ruberg, - Nathalie Magnan, théoricienne activiste des médias et cyberféministe, - No Man's Sky, - Vandalisme queer de Sara Ahmed, - Pang pang Club - Doom, - Zone autonome temporaire de Hakim Bey - FluidSpace - 100 Antithèses du cyberféminisme - Collectif Penchablenda - Collectif Gynepunk Épisode retranscrit sur podcastprsente.com/ Crédits : Présent.e est un podcast produit, réalisé et diffusé par Camille Bardin. Cet entretien a été enregistré en mai 2024 à Paris. Réalisation et mixage : Camille Bardin. Générique : David Walters.

Il Manuale della femminista guastafeste di Sara Ahmed è un saggio accessibile e divertente che amplia i concetti di femminismo, solidarietà e resistenza. Il Trittico di Puccini, tre atti unici senza un filo conduttore, va in scena a Torino. A Venezia è in corso la più grande retrospettiva europea della pittrice etiope americana Julie Mehretu. L'ultima stagione della serie tv Bridgerton è disponibile in streaming.CONTiziana Triana, direttrice editoriale di FandangoMattia Palma, critico musicaleIvan Carozzi, giornalista e scrittoreClaudio Rossi Marcelli, giornalista di InternazionaleSe ascolti questo podcast e ti piace, abbonati a Internazionale. È un modo concreto per sostenerci e per aiutarci a garantire ogni giorno un'informazione di qualità. Vai su http://internazionale.it/podcastScrivi a mailto:podcast@internazionale.it o manda un vocale a tel:+393347063050Produzione di Claudio Balboni e Vincenzo De Simone.Musiche di Carlo Madaghiele, Raffaele Scogna, Jonathan Zenti e Giacomo Zorzi.Direzione creativa di Jonathan Zenti.

Retrouver du pouvoir d'agir On naît, on grandit et on vit dans des sociétés patriarcales au point que parfois, on ne s'en rend plus compte. Depuis des siècles, le patriarcat se niche dans notre inconscient et dans nos histoires intimes et familiales. Alors est ce qu'il ne faudrait pas que les thérapeutes s'emparent des outils et des grilles de lecture du féminisme pour nous aider à aller mieux et à comprendre ce qui nous arrive ? Charlotte Bienaimé est allée à la rencontre de psychologues et de patientes qui ont choisi des thérapies féministes. Ils et elles nous racontent en quoi cela consiste. Ça permet de nommer les violences, de guérir les traumatismes causés par la volonté de destruction de certains hommes et plus largement de trouver comment vivre nos vies sous le patriarcat.De plus en plus nombreuses, ces thérapies articulent psychologie et social. Parce que malgré les oppressions, l'objectif est de retrouver du pouvoir d'agir et de prendre conscience que se soigner individuellement est un acte éminemment politique et collectif. Avec :- Sarah, Maguy et Nina- Françoise Sironi, psychologue- Juliette Mercier, neuropsychologue- Annie Ferrand, psychologue- Kyn Yoram Krakowski, psychologue- Kaoutar Ben Moumene, psychologue- Sylvie Dalnoky, psychologue Lectures :- « Souvenez-vous, résistez, ne cédez pas », Andrea Dworkin, Éditions Syllepse- « Le corps n'oublie rien », Bessel van der Kolk, Éditions Albin Michel- « Charge », Treize, Éditions La Découverte- « Manuel rabat-joie féministe », Sara Ahmed, Éditions La Découverte Ressources : - « Reconstruire après les traumatismes », Judith Lewis Herman, InterEditions- Centre Bertha Pappenheim- « Spécificité des traumatismes intentionnels », Françoise Sironi, Éditions Odile Jacob- Association pour le soin queer et féministe (ASQF)- Liste Psys Situé·es- « Revendications féministes en santé mentale : histoire et impact », Stéphanie Pache, Presses de Rhizome- Psychology's feminist voices- « Jeunes femmes pleines de promesses », Suzanne Scanlon, Les Éditions du Portrait- Tu devrais consulter- La psy révoltée- Paye ta psychophobie- Site de la thérapeute Elisende Coladan- Site de la psychothérapeute Estelle Bayon- Site de la psychothérapeute Marianne Kuhni- Santé mentale des personnes migrantes et/ou descendant·es de l'immigration post-coloniale Remerciements :- Un grand merci au groupe de psychologues féministes marseillaises : Nelly, Sophie, Sophie-Leila, Lucie, Solveig- Merci à Estelle Bayon et Elisende Coladan- À toutes les femmes en thérapie féministe : Amandine, Andrea, Marcia, Sol, Emeline, Lou…- Un merci tout particulier à Judith Chemla  Enregistrements : avril 2024 - Prise de son, montage, textes et voix : Charlotte Bienaimé - Réalisation et mixage : Annabelle Brouard - Lectures : Judith Chemla - Accompagnement éditorial : Sarah Bénichou - Illustrations : Anna Wanda Gogusey - Production : ARTE Radio

On the Season 4 finale, we revisit Sara Ahmed's new book, The Feminist Killjoy Handbook: The Radical Potential of Getting in the Way, with our very own feminist killjoy book club!We're joined by Rita Dhamoon, Tka Pinnock, and our very own producer, Nisha Nath. We talk about why the book resonates so much in this present moment, and why being a feminist killjoy is more important than ever.And remember to check out our interview with Sara Ahmed (Episode 40)!Related LinksThe Feminist Killjoy Handbook: The Radical Potential of Getting in the Way

The new episode of the podcast sees Alison Peirse, now Professor of Film Studies at University of Leeds, return to the show to update us on her work in videographic scholarship and Global Women's Horror Film studies. The episode follows the recent release of a stunning special issue of the vital MAI: Feminism and Visual Culture Journal, edited by Alison, featuring a trove of video essays looking at the role of women in Global Horror filmmaking, which serves as an output of a larger-funded project.  The conversation covers some of the essays in detail, but more depth is paid to the process of making creative academic practice work that is inclusive, radical and disruptive, to feminist anti-patriarchal practices, the wonder of Sara Ahmed and the intricacies of being a newly minted Prof! Talk also covers Alison's much-missed newsletter The Losers' Club (which she promises will be back soon) and the feminist practice collective space Ways of Doing. Thanks to Alison for coming back to the show and for such an engaging and enlightening conversation. ---- You can listen to The Cinematologists for free wherever you listen to podcasts: click here to follow. We also produce an extensive monthly newsletter and bonus/extended content that is available on our Patreon page: https://www.patreon.com/cinematologists. You can become a member for only £2. We really appreciate any reviews you might write (please send us what you have written and we'll mention it), and sharing on Social Media is the lifeblood of the podcast so please do that if you enjoy the show. ---- Music Credits: ‘Theme from The Cinematologists' Written and produced by Gwenno Saunders. Mixed by Rhys Edwards. Drums, bass & guitar by Rhys Edwards. All synths by Gwenno Saunders. Published by Downtown Music Publishing.

Sara Ahmed talks with Nino about her new book, The Feminist Killjoy Handbook: The Radical Potential of Getting in the Way, out now from Seal Press. Ahmed is an independent queer feminist scholar of color whose work is concerned with how power is experienced and challenged in everyday life and institutional cultures. We talk about the radical potential of killing joy, complaining as an inter-temporal feminist practice, and why utopia might just be beside the point. Get your Killjoy Handbook here: https://bookshop.org/p/books/the-feminist-killjoy-handbook-the-radical-potential-of-getting-in-the-way-sara-ahmed/19712059?ean=9781541603752 and find Sara's recommended books from UQP Press by Chelsea Watego and Eileen Moreton-Robinson at these links. Sara Ahmed blogs at feministkilljoy.com. You can find her on twitter @SaraNAhmed and Instagram @SaraNoAhmed. --- Support this podcast: https://podcasters.spotify.com/pod/show/queerworlds/support

I sort of feel like this guest needs no introduction, but that may be because, for me, she's such a powerful influence on thinking around affect, obviously, but also feminist politics, anticolonial resistance, the consequences of representation and misrepresentation. For people that don't know who she is, Sara Ahmed is the author of many widely read texts, from Queer Phenomenology, to Living a Feminist Life and The Cultural Politics of Emotion, to What's the Use? On the Uses of Use, to now, most recently, The Feminist Killjoy Handbook: The Radical Potential of Getting in the Way. The new book is an interesting experiment in an author thinking back through her work and theorizing the particular structuring principles that guided it, the core values, concepts and characteristic expressions that give it form. There is a fair bit of conversation in this interview about terms, specifically the term “kill,” for example, in “killjoy”--the extremity of the word and the kind of work that does. I also ask Ahmed about the inclusion of personal reflection in The Feminist Killjoy Handbook and we talk about the false distinction that gets made between the practice of “theory” and the lived experience of the theorist. I appreciated how open Sara was about her foundational sense of the value of killjoy solidarity, even as it is becoming frighteningly clear that this solidarity is required for all the wrong reasons: because rights are being rolled back, because oppression is intensifying and the vindictive forces of sexism and racism are differently emboldened today. There is even a discussion, here, of this seemingly novel, but actually quite old, concept of “cancel culture.” Ahmed explains why she is a “Roxane Gay superfan,” where she thinks the attacks on wokeness are coming from, and how they can be countered. I was most heartened maybe by her expression of killjoy solidarity with the movements for trans lives and for alleviation of the climate crisis. These are seemingly very different struggles, but in both instances there is a normative power to business as usual that is making life very dangerous for people at the margins.

Est ce grave de casser l'ambiance en soirée parce qu'une blague ne nous a pas fait rire ou simplement parce qu'on veut parler de sujets qui nous tiennent à cœur ? Dans cet épisode, on s'interroge sur l'efficacité de la posture de casseur-se d'ambiance, rabat-joie, party pooper ou peu importe comment on l'appelle pour changer les choses. Pour cela, on explore la notion de killjoy feminist popularisée par Sara Ahmed. RÉFÉRENCES The feminist Killjoy handbook, Sara Ahmed, Penguin books CRÉDITS Grand Écart est un podcast produit par makesense. Il a été enregistré en juillet 2023 au studio de la Gaité Lyrique. Co-écriture : Solène Aymon et Lucie Chartouny. Montage/réalisation : Aurore Le Bihan. Identité sonore : Simon Drouard. Accompagnement éditorial : Hélène Binet. Chanson originale et interprétation : Talia Sarfati. Identité graphique : Daniel Buendia

A philosopher, a historian, and Tucker Carlson walk into a bar… Welcome to Episode 2 of Massively Disabled, the one where Élaina lays out her methodology and rolls it up in a rucksack, ready for the road. We're talking narrative medicine, citational practices, and the philosophical uses of history (whatever that is) to better understand how we are going to approach the topic of long COVID. The clip from Hannah Sullivan-Facknitz was taken, with permission, from a longer interview for Philosophy Casting Call: "Ethics of Kinship in the Archive w/Hannah Sullivan-Facknitz" Sources mentioned in the episode: Rosemarie Garland-Thomson's “Eugenic World Building and Disability: The Strange World of Kazuo Ishiguro's Never Let Me Go” The Scottish Healthcare Workers Coalition calling for the return of mask mandates in hospitals The House of Lords' Long COVID debate on 17 November 2022 Department for Work and Pensions' “Households below average income: for financial years ending 1995 to 2022” Sara Ahmed's “On Being Included: Racism and Diversity in Institutional Life” Michel Foucault's “Discipline and Punish” and “History of Sexuality: Vol . 1” American Press article on Dominion Voting suing Fox News about 2020 election claims Annemarie Mol's “The Body Multiple” Ian Hacking's “Mad Travelers: Reflections on the Reality of Transient Mental Illness” Rita Charon's “Narrative Medicine: Honoring the stories of illness” Danielle Spencer's “Metagnosis: Revelatory Narratives of Health and Identity” Mich Ciurria's “Disabled People Should Define Disability” In the spirit of intentional citing, it must be noted that the title of this episode employs the term “methodology queen”, first heard on the health and wellness debunking podcast “Maintenance Phase”, co-hosted by Aubrey Gordon and Michael Hobbes. Full transcripts and references are available at www.massivelydisabled.com Please rate and review Massively Disabled on Apple Podcasts and Spotify. This helps other people find the show. You can follow the show on Instagram and Twitter @massdisabledpod Hosting, producing, and editing is done by Élaina Gauthier-Mamaril Music is by Morgan Kluck-Keil This podcast is made with the support of the Centre for Biomedicine, Self and Society, Usher Institute, at the University of Edinburgh.

The volatile situation in Gaza has been grossly distorted in the mainstream western press. By omission, selective editorializing, and misstatement of so-called “facts,” a particular caricature has emerged that has invisibilized the Palestinian people, the history and the nature of the Occupation, and the actual conditions of life in what many have called the world's largest open air prison. To get a better sense of all of these, we speak with two seasoned experts on Palestine.After our conversation with Diana Buttu and Richard Falk, we conclude this episode with statements of solidarity with the Palestinian people from activists, scholars, and cultural workers from around the world: the Birzeit University Union of Professors and Employees Occupied Palestine; activist and scholar Cynthia Franklin, a long-time champion for Palestinian and other Indigenous peoples' rights; renown Michi Saagiig Nishnaabeg scholar, writer, and artist Leanne Betasamosake Simpson, who has been widely recognized as one of the most compelling Indigenous voices of her generation; celebrated feminist scholar, philosopher, and public intellectual Sara Ahmed; Michael Hardt, eminent political philosopher and writer; award-winning poet, scholar and long-time civil rights and anti-Zionist Hilton Obenzinger; legendary abolitionist feminist activist, writer, and scholar Angela Y. Davis.  Following Angela Davis we have a statement from the Raha Iranian Feminist Collective read by scholar Manijeh Moradian, and then a statement from the Palestine Writes Literary Festival, read by executive director and celebrated novelist, Susan Albuhawa.We then solicited statements from others, and received several immediately, with more coming in daily. We will update this podcast and add contributions as they arrive and as we can process them. We invite you to listen to them as you can, and to join in our commitment to Palestinian life, freedom, and land.Diana Buttu is a  Haifa-based analyst, former legal advisor to Palestine Liberation Organization and Palestinian negotiators, and Policy Advisor to Al-Shabaka: The Palestinian Policy Network.  She was also recently a fellow at the Belfer Center for Science and International Affairs at Harvard's Kennedy School of Government.After earning a law degree from Queen's University in Canada and a Masters of Law from Stanford University, Buttu moved to Palestine in 2000. Shortly after her arrival, the second Intifada began and she took a position with the Negotiations Support Unit of the PLO.Richard Falk is Albert G. Milbank Professor Emeritus of International Law at Princeton University (1961-2001) and Chair of Global Law, Faculty of Law, Queen Mary University London. Since 2002 has been a Research Fellow at the Orfalea Center of Global and International Studies at the University of California, Santa Barbara. Between 2008 and 2014 he served as UN Special Rapporteur on Israeli Violations of Human Rights in Occupied Palestine.Falk has advocated and written widely about ‘nations' that are captive within existing states, including Palestine, Kashmir, Western Sahara, Catalonia, Dombas.He is Senior Vice President of the Nuclear Age Peace Foundation, having served for seven years as Chair of its Board. He is Chair of the Board of Trustees of Euro-Med Human Rights Monitor. He is co-director of the Centre of Climate Crime, QMUL. Falk has been nominated for the Nobel Peace Prize several times since 2008.His recent books include (Re)Imagining Humane Global Governance (2014), Power Shift: The New Global Order (2016), Palestine Horizon: Toward a Just Peace (2017), Revisiting the Vietnam War (ed. Stefan Andersson, 2017), On Nuclear Weapons: Denuclearization, Demilitarization and Disarmament (ed. Stefan Andersson & Curt Dahlgren, 2019. 

In an other: a black feminist examination of animal life (Duke UP, 2023), Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE's incarnation as an animal liberation group; uses sovereignty in Morrison's A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett's films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives. Sharon P. Holland (she/her) is the President of the American Studies Association. She is also the Townsend Ludington Distinguished Professor in American Studies at the University of North Carolina at Chapel Hill. She served as Chair of the Department from July 2020- July 2022. Callie Smith, PhD. is a museum educator and poet based in Louisiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In an other: a black feminist examination of animal life (Duke UP, 2023), Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE's incarnation as an animal liberation group; uses sovereignty in Morrison's A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett's films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives. Sharon P. Holland (she/her) is the President of the American Studies Association. She is also the Townsend Ludington Distinguished Professor in American Studies at the University of North Carolina at Chapel Hill. She served as Chair of the Department from July 2020- July 2022. Callie Smith, PhD. is a museum educator and poet based in Louisiana. 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

In an other: a black feminist examination of animal life (Duke UP, 2023), Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE's incarnation as an animal liberation group; uses sovereignty in Morrison's A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett's films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives. Sharon P. Holland (she/her) is the President of the American Studies Association. She is also the Townsend Ludington Distinguished Professor in American Studies at the University of North Carolina at Chapel Hill. She served as Chair of the Department from July 2020- July 2022. Callie Smith, PhD. is a museum educator and poet based in Louisiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

In an other: a black feminist examination of animal life (Duke UP, 2023), Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE's incarnation as an animal liberation group; uses sovereignty in Morrison's A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett's films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives. Sharon P. Holland (she/her) is the President of the American Studies Association. She is also the Townsend Ludington Distinguished Professor in American Studies at the University of North Carolina at Chapel Hill. She served as Chair of the Department from July 2020- July 2022. Callie Smith, PhD. is a museum educator and poet based in Louisiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In an other: a black feminist examination of animal life (Duke UP, 2023), Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE's incarnation as an animal liberation group; uses sovereignty in Morrison's A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett's films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives. Sharon P. Holland (she/her) is the President of the American Studies Association. She is also the Townsend Ludington Distinguished Professor in American Studies at the University of North Carolina at Chapel Hill. She served as Chair of the Department from July 2020- July 2022. Callie Smith, PhD. is a museum educator and poet based in Louisiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In an other: a black feminist examination of animal life (Duke UP, 2023), Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE's incarnation as an animal liberation group; uses sovereignty in Morrison's A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett's films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives. Sharon P. Holland (she/her) is the President of the American Studies Association. She is also the Townsend Ludington Distinguished Professor in American Studies at the University of North Carolina at Chapel Hill. She served as Chair of the Department from July 2020- July 2022. Callie Smith, PhD. is a museum educator and poet based in Louisiana. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Sara Ahmed, author, scholar, and one of our feminist heroes joins us to talk about her new book, The Feminist Killjoy Handbook!Sara's work both as a scholar in the academy working on queer phenomenology, on post coloniality, and on emotions, as well as her work after she left the academy has been an inspiration. Her work, Living a Feminist Life, her work on Complaint, and her bold and powerful blog, Feminist Killjoys, taught me so much about how institutions functioned and helped me understand my experiences in the academy.In this conversation, Sara and I talk about the book, but also talk about the aunties in her life and many other things. Join us in the Academic Aunties Bookclub!In December, we're going to gather some feminist killjoy aunties to talk about the book! So after listening to this episode, go out and buy a copy. And then stay tuned in December when we're going to have our very first Academic Aunties Book Club! If you'd like to contribute to the conversation, email us your thoughts or even a voice memo to podcast@academicaunties.com.Related Links and Mentioned in the EpisodeThe Feminist Killjoy HandbookSara Ahmed's WebsiteThe Feminist Killjoy BlogThe Cancer Journals, by Audre LordeThanks for listening! Get more information, support the show, and read all the transcripts at academicaunties.com. Get in touch with Academic Aunties on Twitter at @AcademicAuntie or by e-mail at podcast@academicaunties.com.This podcast uses the following third-party services for analysis: Podcorn - https://podcorn.com/privacyPodsights - https://podsights.com/privacy

Liliana Viola nació en Buenos Aires, en 1963. Estudió Letras. Es periodista, editora y gestora cultural. Dirigió el suplemento Soy y numerosas colecciones literarias para el diario Página 12, además de ser la creadora de series y ciclos audiovisuales como Testamentos, Mirándote y Harta del éxito. Invitada por el Archivo de la Memoria Trans editó el libro Nuestros códigos. Es autora de El libro de los testamentos, Los discursos del poder y Migré: el maestro de las telenovelas que revolucionó la educación en el país. Liliana se convirtió en la albacea literaria de Aurora Venturini por decisión de la propia escritora. Tusquets acaba de publicar Esta no soy yo, una biografía literaria escrita por Liliana en la que lee la vida y la obra de la autora de Las primas, novela con la que Venturini ganó un célebre concurso literario de Página 12, lo que la llevó a convertirse en el gran descubrimiento de la literatura argentina cuando la escritora tenía 85 años. Lo hace con rigor, ternura y curiosidad a partir de las decenas de textos de poesía y narrativa publicados por Venturini, artículos sobre su obra, conversaciones que mantuvieron por años, textos inéditos y diversas fuentes orales y escritas que convierten a este libro en un fresco extraordinario de una vida de novela y también de varias décadas de historia argentina atravesadas por la política y, fundamentalmente, por el peronismo En la sección En voz alta Natalia Figueroa Gallardo que leyó fragmentos del libro “Elogio del odio” de la poeta chilena Marina Arrate. Natalia nació en La Serena, Chile en 1983. Poeta. Doctora en Literatura por la Universidad de Chile. Su libro “Una mujer sola siempre llama la atención en un pueblo” obtuvo el premio a la Mejor Obra Literaria publicada durante 2015 en Chile, en el género de poesía.  Es Coorganizadora del Encuentro de Escritoras Islas Nuevas, Poemas para Náufragos y Viajeros y del Encuentro Internacional de Mujeres Monte Safo y acaba de publicar por Bosque Energético “Diario de una guardavidas” En la sección Mesita de luz, Fran Gayó contó que  está leyendo “Menos que uno” de Joseph Brodsky Fran Gayo es asturiano, nacido y criado en Gijón en 1970. Desde 1997 se ha dedicado a la programación de cine en diferentes festivales en Argentina, España y Suiza como el BAFICI y el Festival de Ourense. Entre 1996 y 2006 formó parte del dúo Mus, del que fue cofundador y con el que editó varios discos, actuando en Francia, Rusia, Taiwán y EE.UU. Ha publicado hasta la fecha los libros de poesía Cadena de frío y Les blanques fogueres / Las blancas hogueras. La Navidad de los lobos es su primera prosa, y fue publicada en España en la editorial Caballo de Troya y está disponible en Argentina por editorial Gong. En El extranjero, libros de los que habla el mundo, Hinde comentó “The Fraud”, de Zadie Smith y en Libros que sí recomendó “Manual de feministas aguafiestas”, de Sara Ahmed, Caja negra, “Bouvard y Pecouche”t, de Gustave Flaubert, Traducción, prólogo, notas y selección de comentarios de Jorge Fondebrider (Eterna Cadencia) y “Vendida”, de Nicolás Jozami (Editorial de la Universidad de Entre Ríos) Y en los Libros del estribo, Hinde agradece la recepción de “Poetas y pintores”, de varios autores, de Fadel & Fade  

In this episode of the Speaking Out of Place podcast, Professor David Palumbo-Liu and Azeezah Kanji talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite? How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com."She often said I was the daughter she didn't have. And I was the daughter she had, in fact, because I'll say that to you. And I got a lot from her. She was very much willing always to speak her mind. And I would watch her tell my father off. It would be just like, yeah, this is possible! And she was outspoken, but also very loving. She's no longer with us. I never came out to her in the sense of saying 'I am a lesbian' or whatever, but I think she kind of knew. We had conversations, and I think she would have been okay with it. And because she was just a very, very curious and creative person and an enormous influence in my life."https://www.penguin.co.uk/books/454793/the-feminist-killjoy-handbook-by-ahmed-sara/9780241619537www.palumbo-liu.com https://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20Photo credit: Sarah Franklin

In this episode of the Speaking Out of Place podcast, Professor David Palumbo-Liu and Azeezah Kanji talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite? How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com."She often said I was the daughter she didn't have. And I was the daughter she had, in fact, because I'll say that to you. And I got a lot from her. She was very much willing always to speak her mind. And I would watch her tell my father off. It would be just like, yeah, this is possible! And she was outspoken, but also very loving. She's no longer with us. I never came out to her in the sense of saying 'I am a lesbian' or whatever, but I think she kind of knew. We had conversations, and I think she would have been okay with it. And because she was just a very, very curious and creative person and an enormous influence in my life."https://www.penguin.co.uk/books/454793/the-feminist-killjoy-handbook-by-ahmed-sara/9780241619537www.palumbo-liu.com https://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20Photo credit: Sarah Franklin

In this episode of the Speaking Out of Place podcast, Professor David Palumbo-Liu and Azeezah Kanji talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite? How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com."So the door was shut. So when she said no, she ended up with nowhere to go. And that's one of the institutional mechanisms. You're more likely to progress if you say yes. It's a reproductive mechanism, which is why feminist culture knows so much about everything. We can explain how it is that institutions keep being reproduced in the same way. So what then do you do? Where do you go if your no has nowhere to go? And I think when you say no to the world, and you're pushed out by it, you still find your people. And that there's the world-making is in the people who find in the refusal of the institution a common ground."https://www.penguin.co.uk/books/454793/the-feminist-killjoy-handbook-by-ahmed-sara/9780241619537www.palumbo-liu.com https://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20Photo credit: Sarah Franklin

In this episode of the Speaking Out of Place podcast, Professor David Palumbo-Liu and Azeezah Kanji talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite? How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com."So the door was shut. So when she said no, she ended up with nowhere to go. And that's one of the institutional mechanisms. You're more likely to progress if you say yes. It's a reproductive mechanism, which is why feminist culture knows so much about everything. We can explain how it is that institutions keep being reproduced in the same way. So what then do you do? Where do you go if your no has nowhere to go? And I think when you say no to the world, and you're pushed out by it, you still find your people. And that there's the world-making is in the people who find in the refusal of the institution a common ground."https://www.penguin.co.uk/books/454793/the-feminist-killjoy-handbook-by-ahmed-sara/9780241619537www.palumbo-liu.com https://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20Photo credit: Sarah Franklin

In this episode of the Speaking Out of Place podcast, Professor David Palumbo-Liu and Azeezah Kanji talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite? How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com."She often said I was the daughter she didn't have. And I was the daughter she had, in fact, because I'll say that to you. And I got a lot from her. She was very much willing always to speak her mind. And I would watch her tell my father off. It would be just like, yeah, this is possible! And she was outspoken, but also very loving. She's no longer with us. I never came out to her in the sense of saying 'I am a lesbian' or whatever, but I think she kind of knew. We had conversations, and I think she would have been okay with it. And because she was just a very, very curious and creative person and an enormous influence in my life."https://www.penguin.co.uk/books/454793/the-feminist-killjoy-handbook-by-ahmed-sara/9780241619537www.palumbo-liu.com https://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20Photo credit: Sarah Franklin

In this episode of the Speaking Out of Place podcast, Professor David Palumbo-Liu and Azeezah Kanji talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite? How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com."She often said I was the daughter she didn't have. And I was the daughter she had, in fact, because I'll say that to you. And I got a lot from her. She was very much willing always to speak her mind. And I would watch her tell my father off. It would be just like, yeah, this is possible! And she was outspoken, but also very loving. She's no longer with us. I never came out to her in the sense of saying 'I am a lesbian' or whatever, but I think she kind of knew. We had conversations, and I think she would have been okay with it. And because she was just a very, very curious and creative person and an enormous influence in my life."https://www.penguin.co.uk/books/454793/the-feminist-killjoy-handbook-by-ahmed-sara/9780241619537www.palumbo-liu.com https://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20Photo credit: Sarah Franklin

Today we talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite?  How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer's Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com

Reliability and Validity of the Youth and Young-Adult Participation and Environment Measure (Y-PEM): An Initial EvaluationSaeideh Shahin, Sara Ahmed, Briano DiRezze, Dana AnabyAbstractAim: To examine psychometric properties and aspects of utility of the Youth and young-adult Participation and Environment Measure (Y-PEM).Methods: Young people with and without physical disabilities (n = 113) aged 12 to 31 (x¯ = 23; SD = 4.3) completed an online survey containing the Y-PEM and QQ-10 questionnaire. To examine construct validity, differences in participation levels and environmental barriers/facilitators were examined between those with (n = 56) and without disabilities (n = 57) via t-test. Internal consistency was computed using Cronbach's alpha. To examine test-retest reliability, a sub-sample of 70 participants completed the Y-PEM a second time, 2-4 weeks apart. The Intraclass correlation coefficient (ICC) was calculated.Results: Descriptively, participants with disabilities had lower levels of frequency and involvement across all four settings: home, school/educational, community, workplace. Internal consistency were 0.71 and above (up to 0.82) across all scales with the exception of home (0.52) and workplace frequency (0.61). Test-retest reliability were 0.70 and above (up to 0.85) across all settings except for environmental supports at school (0.66) and workplace frequency (0.43). Y-PEM was perceived as a valuable tool with relatively low burden.Conclusions: Initial psychometric properties are promising. Findings support Y-PEM's use as a feasible self-reported questionnaire for individuals aged 12-30 years old.Keywords: Assessment; environment; participation measure; transition-aged; workplace participation.

Childfree and Happy: Transforming the Rhetoric of Womens' Reproductive Choices (Utah State University Press, 2023) examines how millennia of reproductive beliefs (or doxa) have positioned women who choose not to have children as deviant or outside the norm. Considering affect and emotion alongside the lived experiences of women who have chosen not to have children, Courtney Adams Wooten offers a new theoretical lens to feminist rhetorical scholars' examinations of reproductive rhetorics and how they circulate through women's lives by paying attention not just to spoken or written beliefs but also to affectual circulations of reproductive doxa. Through interviews with thirty-four childfree women and analysis of childfree rhetorics circulating in historical and contemporary texts and events, this book demonstrates how childfree women individually and collectively try to speak back to common beliefs about their reproductive experiences, even as they struggle to make their identities legible in a sociocultural context that centers motherhood. Childfree and Happy theorizes how affect and rhetoric work together to circulate reproductive doxa by using Sara Ahmed's theories of gendered happiness scripts to analyze what reproductive doxa is embedded in those scripts and how they influence rhetoric by, about, and around childfree women. Delving into how childfree women position their decision not to have children and the different types of interactions they have with others about this choice, including family members, friends, colleagues, and medical professionals, Childfree and Happy also explores how communities that make space for alternative happiness scripts form between childfree women and those who support them. It will be of interest to scholars in the fields of the rhetoric of motherhood/mothering, as well as feminist rhetorical studies. 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

Childfree and Happy: Transforming the Rhetoric of Womens' Reproductive Choices (Utah State University Press, 2023) examines how millennia of reproductive beliefs (or doxa) have positioned women who choose not to have children as deviant or outside the norm. Considering affect and emotion alongside the lived experiences of women who have chosen not to have children, Courtney Adams Wooten offers a new theoretical lens to feminist rhetorical scholars' examinations of reproductive rhetorics and how they circulate through women's lives by paying attention not just to spoken or written beliefs but also to affectual circulations of reproductive doxa. Through interviews with thirty-four childfree women and analysis of childfree rhetorics circulating in historical and contemporary texts and events, this book demonstrates how childfree women individually and collectively try to speak back to common beliefs about their reproductive experiences, even as they struggle to make their identities legible in a sociocultural context that centers motherhood. Childfree and Happy theorizes how affect and rhetoric work together to circulate reproductive doxa by using Sara Ahmed's theories of gendered happiness scripts to analyze what reproductive doxa is embedded in those scripts and how they influence rhetoric by, about, and around childfree women. Delving into how childfree women position their decision not to have children and the different types of interactions they have with others about this choice, including family members, friends, colleagues, and medical professionals, Childfree and Happy also explores how communities that make space for alternative happiness scripts form between childfree women and those who support them. It will be of interest to scholars in the fields of the rhetoric of motherhood/mothering, as well as feminist rhetorical studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Childfree and Happy: Transforming the Rhetoric of Womens' Reproductive Choices (Utah State University Press, 2023) examines how millennia of reproductive beliefs (or doxa) have positioned women who choose not to have children as deviant or outside the norm. Considering affect and emotion alongside the lived experiences of women who have chosen not to have children, Courtney Adams Wooten offers a new theoretical lens to feminist rhetorical scholars' examinations of reproductive rhetorics and how they circulate through women's lives by paying attention not just to spoken or written beliefs but also to affectual circulations of reproductive doxa. Through interviews with thirty-four childfree women and analysis of childfree rhetorics circulating in historical and contemporary texts and events, this book demonstrates how childfree women individually and collectively try to speak back to common beliefs about their reproductive experiences, even as they struggle to make their identities legible in a sociocultural context that centers motherhood. Childfree and Happy theorizes how affect and rhetoric work together to circulate reproductive doxa by using Sara Ahmed's theories of gendered happiness scripts to analyze what reproductive doxa is embedded in those scripts and how they influence rhetoric by, about, and around childfree women. Delving into how childfree women position their decision not to have children and the different types of interactions they have with others about this choice, including family members, friends, colleagues, and medical professionals, Childfree and Happy also explores how communities that make space for alternative happiness scripts form between childfree women and those who support them. It will be of interest to scholars in the fields of the rhetoric of motherhood/mothering, as well as feminist rhetorical studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Childfree and Happy: Transforming the Rhetoric of Womens' Reproductive Choices (Utah State University Press, 2023) examines how millennia of reproductive beliefs (or doxa) have positioned women who choose not to have children as deviant or outside the norm. Considering affect and emotion alongside the lived experiences of women who have chosen not to have children, Courtney Adams Wooten offers a new theoretical lens to feminist rhetorical scholars' examinations of reproductive rhetorics and how they circulate through women's lives by paying attention not just to spoken or written beliefs but also to affectual circulations of reproductive doxa. Through interviews with thirty-four childfree women and analysis of childfree rhetorics circulating in historical and contemporary texts and events, this book demonstrates how childfree women individually and collectively try to speak back to common beliefs about their reproductive experiences, even as they struggle to make their identities legible in a sociocultural context that centers motherhood. Childfree and Happy theorizes how affect and rhetoric work together to circulate reproductive doxa by using Sara Ahmed's theories of gendered happiness scripts to analyze what reproductive doxa is embedded in those scripts and how they influence rhetoric by, about, and around childfree women. Delving into how childfree women position their decision not to have children and the different types of interactions they have with others about this choice, including family members, friends, colleagues, and medical professionals, Childfree and Happy also explores how communities that make space for alternative happiness scripts form between childfree women and those who support them. It will be of interest to scholars in the fields of the rhetoric of motherhood/mothering, as well as feminist rhetorical studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Childfree and Happy: Transforming the Rhetoric of Womens' Reproductive Choices (Utah State University Press, 2023) examines how millennia of reproductive beliefs (or doxa) have positioned women who choose not to have children as deviant or outside the norm. Considering affect and emotion alongside the lived experiences of women who have chosen not to have children, Courtney Adams Wooten offers a new theoretical lens to feminist rhetorical scholars' examinations of reproductive rhetorics and how they circulate through women's lives by paying attention not just to spoken or written beliefs but also to affectual circulations of reproductive doxa. Through interviews with thirty-four childfree women and analysis of childfree rhetorics circulating in historical and contemporary texts and events, this book demonstrates how childfree women individually and collectively try to speak back to common beliefs about their reproductive experiences, even as they struggle to make their identities legible in a sociocultural context that centers motherhood. Childfree and Happy theorizes how affect and rhetoric work together to circulate reproductive doxa by using Sara Ahmed's theories of gendered happiness scripts to analyze what reproductive doxa is embedded in those scripts and how they influence rhetoric by, about, and around childfree women. Delving into how childfree women position their decision not to have children and the different types of interactions they have with others about this choice, including family members, friends, colleagues, and medical professionals, Childfree and Happy also explores how communities that make space for alternative happiness scripts form between childfree women and those who support them. It will be of interest to scholars in the fields of the rhetoric of motherhood/mothering, as well as feminist rhetorical studies. Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Childfree and Happy: Transforming the Rhetoric of Womens' Reproductive Choices (Utah State University Press, 2023) examines how millennia of reproductive beliefs (or doxa) have positioned women who choose not to have children as deviant or outside the norm. Considering affect and emotion alongside the lived experiences of women who have chosen not to have children, Courtney Adams Wooten offers a new theoretical lens to feminist rhetorical scholars' examinations of reproductive rhetorics and how they circulate through women's lives by paying attention not just to spoken or written beliefs but also to affectual circulations of reproductive doxa. Through interviews with thirty-four childfree women and analysis of childfree rhetorics circulating in historical and contemporary texts and events, this book demonstrates how childfree women individually and collectively try to speak back to common beliefs about their reproductive experiences, even as they struggle to make their identities legible in a sociocultural context that centers motherhood. Childfree and Happy theorizes how affect and rhetoric work together to circulate reproductive doxa by using Sara Ahmed's theories of gendered happiness scripts to analyze what reproductive doxa is embedded in those scripts and how they influence rhetoric by, about, and around childfree women. Delving into how childfree women position their decision not to have children and the different types of interactions they have with others about this choice, including family members, friends, colleagues, and medical professionals, Childfree and Happy also explores how communities that make space for alternative happiness scripts form between childfree women and those who support them. It will be of interest to scholars in the fields of the rhetoric of motherhood/mothering, as well as feminist rhetorical studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

ASCO: You're listening to a podcast from Cancer.Net. This cancer information website is produced by the American Society of Clinical Oncology, known as ASCO, the voice of the world's oncology professionals. The purpose of this podcast is to educate and to inform. This is not a substitute for professional medical care and is not intended for use in the diagnosis or treatment of individual conditions. Guests on this podcast express their own opinions, experience, and conclusions. Guests' statements on this podcast do not express the opinions of ASCO. The mention of any product, service, organization, activity, or therapy should not be construed as an ASCO endorsement. Cancer research discussed in this podcast is ongoing, so data described here may change as research progresses. The theme of the 2023 American Society of Clinical Oncology (ASCO) Annual Meeting was “Partnering With Patients: The Cornerstone of Cancer Care and Research.” From June 2 to 6 in Chicago, Illinois, and online, cancer researchers and clinicians from around the world gathered to discuss the latest cancer research and how to ensure that all people receive the cancer care they need. In the Research Round Up series, members of the Cancer.Net Editorial Board discuss the most exciting and practice-changing research in their field presented at the meeting, and explain what it means for people with cancer. In today's episode, our guests will discuss new research in breast cancer, lymphoma, multiple myeloma, and brain tumors. First, Dr. Norah Lynn Henry discusses new research in early stage and metastatic breast cancer. Dr. Henry is Professor and Interim Chief of the University of Michigan's Division of Hematology/Oncology in the Department of Internal Medicine and the Breast Oncology Disease Lead at the Rogel Cancer Center. She is also the 2023 Cancer.Net Associate Editor for Breast Cancer. You can view Dr. Henry's disclosures at Cancer.Net. Dr. Henry: Hi, I'm Dr. Lynn Henry, a breast cancer oncologist from the University of Michigan Rogel Cancer Center. Welcome to this quick summary of the most exciting new research in breast cancer that was presented at the 2023 ASCO Annual Meeting. I have no conflicts of interest for any of the trials that I will talk about. First, I'm going to give a very brief overview of the types of breast cancer, then talk about some research that was presented on both early-stage and metastatic breast cancer. As a reminder, there are multiple kinds of breast cancer. Some breast cancers are called hormone receptor-positive or estrogen receptor-positive and are stimulated to grow by the hormone estrogen. We treat those cancers with anti-estrogen or anti-endocrine treatments, which block estrogen or lower estrogen levels. Other breast cancers are called HER2-positive. These are often more aggressive cancers. But because they have extra copies of HER2, they often respond to treatments that block HER2. Finally, there are breast cancers that don't have hormone receptors or HER2. These are called triple-negative breast cancer and are also often aggressive cancers. Most of the results I'm going to highlight today are treatments for estrogen receptor-positive and HER2-negative breast cancer. One of the main stories from the ASCO Annual Meeting was the result of the NATALEE trial. At the present time, for patients with estrogen receptor-positive, HER2-negative early-stage breast cancer who were at high risk of having their breast cancer come back, the currently recommended treatment is anti-endocrine therapy. Based on the results of a prior trial called monarchE, we also consider adding a medicine called abemaciclib, which turns off some enzymes in the cell that are called CDK4 and CDK6, which are known to make estrogen receptor-positive breast cancer cells grow. Abemaciclib can further reduce the risk of cancer recurrence compared to endocrine therapy alone, but it does have some side effects, most commonly, diarrhea. In the NATALEE trial, which was presented for the first time at this ASCO meeting, researchers studied a similar type of medication called ribociclib. It acts similarly to abemaciclib, although it is more likely to cause low blood counts and less likely to cause diarrhea. Ribociclib is currently routinely used in combination with anti-endocrine therapy to treat patients with metastatic estrogen receptor-positive breast cancer but is not yet routinely used in the early-stage setting. In the NATALEE trial, patients with estrogen receptor-positive, HER2-negative early-stage breast cancer who are at high risk of breast cancer recurrence were enrolled. Half the patients were treated with just standard anti-endocrine therapy and half also received ribociclib for 3 years. After the 3-year treatment period, those who received both ribociclib and anti-endocrine therapy were about 25% less likely to have their cancer come back compared to those who received only anti-endocrine therapy. Overall, the medication was quite well tolerated. It is important to note that this drug is not yet FDA-approved in the setting. The remaining trials I will highlight are for treatment of metastatic breast cancer. There were many trials examining how best to use drugs that we are actually already using in the clinic. For example, many presentations were about the CDK4/6 inhibitors that I just mentioned. Typically, patients who have just been diagnosed with estrogen receptor-positive, HER2-negative metastatic breast cancer get treated with anti-endocrine therapy plus a CDK4/6 inhibitor. One trial called SONIA examined whether this is the right approach, or whether patients should just get the anti-endocrine therapy up front and hold off on starting the CDK4/6 inhibitor medication until a later time. It appears that this delayed approach would reduce symptoms as well as cost of the medication, while not reducing benefit from the treatment. Therefore, it appears it is likely fine for some patients to get just anti-endocrine therapy alone initially. However, we don't know how to identify those patients. Researchers are still figuring out which patients should follow this new treatment plan and which should keep getting the double therapy at the beginning. Some more to come in the future. There was a different trial called PADA-1 that included patients taking anti-endocrine therapy and the CDK4/6 inhibitor, palbociclib, upfront. Those patients were monitored using a blood test, looking for a mutation or a change in the estrogen receptor in the cancer. Patients who had that mutation either remained on the same treatment that they'd been on or switched to the next line of therapy, even though their scans didn't show any progression of their cancer. Overall, this switching strategy looks like a very promising approach for managing patients since it may help patients' cancer respond to treatment for a longer period of time. Although this approach is not yet officially recommended according to our guidelines. In another example, many patients with all types of metastatic breast cancer are treated with a drug called capecitabine, also known as Xeloda. Although this drug is effective for many cancers, many patients experience hand-foot syndrome, nausea, diarrhea, and mouth sores. In the X7-7 clinical trial, the researchers compared the official standard FDA-approved dose based on a patient's height and weight and given for 14 days followed by 7 days off. That was compared to a fixed dose of treatment given 7 days on and 7 days off. The trial found that the fixed-dose regimen was easier to tolerate, but importantly, the benefit from the 2 doses and schedules of treatment appears to be similar. Therefore, we will likely be using this lower dose, 7 days on and 7 days off, for most of our patients who receive treatment with capecitabine for metastatic breast cancer, since it is likely to improve their quality of life while not negatively impacting the potential benefit they receive from the therapy. There were a lot of other research findings presented that are related to treatment for both early-stage and metastatic breast cancer at the meeting. Importantly, we got glimpses of the many new drugs on the horizon for treatment of breast cancer, including a new antibody-drug conjugate against HER2, as well as other new anti-endocrine and targeted treatments. We eagerly await the results of large, randomized trials so the drugs that work can be used to treat patients with breast cancer. But for now, that's it for this quick summary of important research from the 2023 ASCO Annual Meeting. Stay tuned to Cancer.Net for future updates from upcoming breast cancer conferences. Thank you. ASCO: Thank you, Dr. Henry. Next, Dr. Christopher Flowers discusses new research in lymphomas and multiple myeloma. Dr. Flowers is the Chair of the Department of Lymphoma/Myeloma at The University of Texas MD Anderson Cancer Center and Division Head ad interim of Cancer Medicine. He is also the 2023 Cancer.Net Associate Editor for Lymphoma. You can view Dr. Flowers' disclosures at Cancer.Net. Dr. Flowers: Hello. I'm Dr. Christopher Flowers, professor and chair of the Department of Lymphoma and Myeloma and interim division head for cancer medicine at the University of Texas MD Anderson. And it's my pleasure to talk to you today in this Cancer.Net podcast about latest updates in the hematological malignancies focused on lymphoid cancers from the American Society of Clinical Oncology Annual Meeting. The ASCO Annual Meeting every year is an exciting time for latest updates in the care of patients with cancer. And in particular this year, there were 3 abstracts that I'd like to highlight that were presentations at this meeting about lymphoid malignancies that have potential significant impact for patients over time. The first 2 come from a special session that was on late-breaking abstracts that were latest advances from clinical trials. The first is from the ZUMA-7 trial. This is a trial looking at axicabtagene ciloleucel, a chimeric antigen receptor T-cell therapy, or CAR T-cell therapy. The CAR T-cell trial in question here was led by Jason Westin, who's a colleague of mine at MD Anderson. And MD Anderson is a partner with Kite pharmaceutical company that is a manufacturer of this and has a research alliance with that group. In the ZUMA-7 trial, this was a trial that involved the use of CAR T-cell therapy in comparison to standard-of-care therapy, which typically would be aggressive chemoimmunotherapy followed by autologous stem cell transplantation for patients with relapse of large B-cell lymphoma. As many of you may know, large B-cell lymphoma is a kind of lymphoma that is potentially curable with standard frontline therapy. And when patients relapse, the standard of care historically had been for patients to receive autologous stem cell transplantation, which is also potentially a curative therapy. This trial to do a ZUMA-7 trial compared patients who received the typical standard of care, the autologous stem cell transplant following the aggressive chemoimmunotherapy regimen for patients who had relapsed early after their initial therapy, so within 12 months, or were refractory, meaning that they did not respond to their initial therapy. And this was compared to the axicabtagene ciloleucel or axi-cel CAR T-cell therapy. The initial publication of the trial came out in the New England Journal of Medicine in 2022 and showed that the event-free survival for patients who receive CAR T-cell therapy was superior. This update of the ZUMA-7 trial at the ASCO Annual Meeting that was presented by my colleague, Jason Westin, discussed the overall survival of the study, and in this update, it showed that overall survival was also improved for patients who received axi-cel as opposed to standard-of-care therapy. And now with a median follow-up of a little bit more than 47 months, axi-cel demonstrated superiority that was statistically significant and clinically meaningful over the traditional standard of care. In that same session, there was another trial looking at CAR T-cell therapy for patients with multiple myeloma. This was a BCMA-targeted CAR T-cell therapy that was presented by Dr. Dhakal in that session providing results from the CARTITUDE-4 global randomized phase 3 clinical trial. That was a trial that involved 419 patients where patients were randomized to cilta-cel CAR T-cell therapy for myeloma or standard-of-care therapy, which in this case included combination therapy. And in this trial, this showed that single agent with a single cell-to-cell infusion significantly improved progression-free survival versus standard of care for patients with multiple myeloma who had 1 to 3 prior lines of therapy and were refractory to lenalidomide. This is also a meaningful advance for patients with this disease. And the final abstract that I'll mention is an abstract that was presented by Dr. Alex Herrera from City of Hope and was presented in the Plenary session. And it was really exciting to see a Plenary session presentation focusing on lymphomas. So this trial presented by Dr. Herrera was led by the Southwest Oncology Group. Dr. Sara Ahmed from MD Anderson, from my institution, was a participant and actively engaged in this clinical trial. This trial was a success in a number of ways. First, it involved both pediatric and adult patients and is one of the first trials of its kind to involve both large populations of patients with pediatric lymphomas as well as adults with lymphomas. It helps to consolidate the approaches that we use for Hodgkin lymphoma, both in the pediatric population and the adult population. It also represents a major advance in the ways that we conduct clinical trials in the United States in that this clinical trial finished ahead of schedule in terms of completion of the trial with collaboration from the adult and pediatric groups across the National Clinical Trials Network. As I mentioned, this was presented by Dr. Alex Herrera in the Plenary session and involved patients with stage 3, 4 Hodgkin lymphoma, where patients were randomized 1 to 1 either to receive an anti-PD-1 therapy, nivolumab, with chemotherapy, the AVD chemotherapy regimen, or the antibody-drug conjugate, brentuximab vendotin, combined with that same AVD chemotherapy. And what this showed in 994 patients who were enrolled from 2019 to 2022 was that there was a benefit for patients who received the combination of nivolumab AVD or NAVD versus the group that received brentuximab and AVD. It improved the progression-free survival in patients with advanced-stage Hodgkin lymphoma. In this trial, few immune-related adverse events were observed and a lesser number of patients went on to receive radiation therapy, which is also a benefit for patients with Hodgkin lymphoma. And this concludes my presentation of abstracts at the ASCO Annual Meeting and really exciting advances for patients with lymphoma that were presented this year. ASCO: Thank you, Dr. Flowers. Finally, Dr. Roy Strowd discusses new research in treating brain tumors, including those in people with von Hippel Lindau syndrome. Dr. Strowd is a neurologist and neuro-oncologist at Atrium Health Wake Forest Baptist Comprehensive Cancer Center. He is also the 2023 Cancer.Net Associate Editor for Central Nervous System Tumors. You can view Dr. Strowd's disclosures at Cancer.Net. Dr. Strowd: Hello, everyone. This is Roy Strowd. I'm a physician neuro-oncologist at Wake Forest University School of Medicine in our comprehensive cancer center. And I'm really excited to be with you for this podcast on important CNS or brain tumor updates from the 2023 ASCO Annual Meeting. I don't have any relevant disclosures for the research that we'll discuss today. It was a really exciting meeting. It was actually a really fun meeting to be a brain tumor doctor at ASCO this year. So I'm really excited to talk with you about some important updates. And I think it's actually a really important time to be a patient and a caregiver and know some of the things going on in brain tumor care. So I'm going to dive into 3 studies. And one that we just have to talk about, and this was a really exciting study called the INDIGO study. At ASCO, if you present a study, you want to have a Plenary presentation, you want to be up on the big stage presenting your work. And brain tumor studies aren't always on the big stage. We just haven't had enough really good treatments out there for brain tumor patients over the years. And this year, we had a Plenary presentation, a really big study, making a big splash. And that was this INDIGO study. So I'm going to spend a few minutes talking about that study. I want brain tumor patients and caregivers to know about this and know about some of the important updates from the Annual Meeting. The study was called the INDIGO study, and it's a phase 3 study. So when you think about clinical trials, there's a phase 1, phase 2, phase 3. That phase 3 is that last step, that last hurdle that a drug needs to overcome to move towards approval. And a positive phase 3 study is really exciting for the field and means that we may have a new treatment that will change how we take care of brain tumor patients. And that's what this study was. It was also a really unique study. So it's looking at a different group of brain tumor patients, patients that have an IDH mutant glioma. Most common brain tumors that we see are the glioblastomas. And those are often and really, by rule, IDH wild-type. IDH is a gene. It's called the isocitrate dehydrogenase gene. And it's one of these really important genes for us to understand how brain tumors are going to work and how they act and it turns out, with this study, how they may respond to treatment. So this study looked at enrolling patients that had an IDH-mutant low-grade glioma, or a grade 2 glioma. Those are those often slower-growing, but they continuously grow tumors that occur early in life, typically in the 30s or 40s for young people. And we haven't really had a lot of good treatments for these patients. And so this study looked at giving a new drug that's called vorasidenib. It's hard to say vorasidenib. And it's an IDH mutant inhibitor. So it attacks that IDH mutant gene that makes these tumors what they are. And it's been undergoing development for many years. It's an exciting treatment because it's what we call a molecularly targeted treatment. It specifically targets that IDH gene that makes the low-grade tumors low-grade tumors. This study enrolled 331 patients, so a large group of patients. Half of those patients received the drug, the vorasidenib, and half received placebo. And that's pretty uncommon in cancer. We don't often do studies that are placebo-controlled studies. But for these patients, there's often not a good treatment early in the course, they get surgery. And for patients that don't need an additional treatment, we do surgery and then we wait and watch and see what happens. And that gives us an opportunity as a brain tumor community to figure out whether this type of treatment will help prevent the need for a next treatment, prevent the need for radiation and chemotherapy. And so that's what was looked at in this study. And there was some really exciting data. So I'm going to go through a few numbers, but we just got to talk about these numbers because they're really important. So at 14 months, 28% of the patients receiving the drug vorasidenib had progressions. That's about a quarter of patients compared to half that received placebo. So that's a big improvement in the number of patients whose tumor grew. So this drug prevented tumor growth in these patients. And that's exactly what we want. That's why we develop drugs, is to prevent tumor growth. When we look at the time that those patients had until they needed a next treatment or until their tumor grew, it was over 2 years of time patients receiving the drug when their tumor grew versus less than a year, 11 months for those receiving placebo. So it's adding a lot of time for brain tumor patients without tumor growth or without needing another treatment. And typically, these patients with low-grade gliomas would need something like radiation therapy or chemotherapy. And those are good treatments, and we need those treatments. But they can have toxicity. And so this is the type of drug that could prevent that toxicity, cognitive decline, other problems that can happen with chemotherapy that those patients didn't potentially suffer. So there are some important things that we learned from the INDIGO study that I would want you to take away, kind of what do these data mean? The first is that we can target this IDH gene. And that's really important for our field. And it means if you're a brain tumor patient, knowing whether your tumor is IDH mutant or IDH wild-type is important, and that's something I want brain tumor patients to ask me as a neuro-oncologist and ask their cancer doctor because that's important in deciding treatment for them. The second is this medicine vorasidenib, it gets into the brain. And that's one of the big challenges that we have in brain tumor care in developing drugs is we need things that get into the brain. And this study really shows that this is a good medicine. There's a number of IDH inhibitors, but this medicine vorasidenib is one that we want to specifically think about for our patients. And this is a practice-changing study. So for the first time, we now have a treatment that works for grade 2 gliomas and really prevents the need for radiation therapy and chemotherapy. So those are 3 important things to take away from this. There's a number of things that we don't yet know. This medicine is not available. So patients coming in and emailing me and calling me, we don't have it yet. And after a big phase 3 study like this, this is announced. There's still a number of steps that need to happen to make sure that this can be delivered to patients safely and we can get it out there. And that's in partnership with groups like the FDA, the Food and Drug Administration, and others. So this is an important conversation to have with patients, neuro-oncologists, and to know that this is something that's on the horizon. Two other things is we don't know if this is going to work for all brain tumors. In particular, for these IDH wild-type glioblastomas, the most common brain tumor, this probably is not a good therapy that we don't have any data to suggest that it would work. They don't have that IDH mutation. And so this is important for some brain tumor patients but not for everybody. And that needs to prompt a conversation with the cancer doctor. And it may not work at all times. So there's some data to suggest that this is really a drug that's best given early in the course of treatment and not later on. And so it is something that I want my patients to be aware of at the first time that I see them so we can be deciding what kind of the right time is. So I want to give folks 2 take-homes from this study and summarize a few of these things that we heard about because it's such an important study. So what are the 2 take-homes from the INDIGO Study? The first that I wrote down is targeting IDH mutation in glioma works. And that's a groundbreaking discovery from this. This is really important for our field. IDH mutations have been important to diagnose brain tumors but have never been really a therapeutic target. And this changes the landscape, and we can now target IDH mutations in gliomas. And that's really important. The second thing, the second real take-home message, is we can safely delay radiation therapy and chemotherapy in some patients with these lower-grade gliomas, potentially with IDH mutation and IDH inhibition. And that's really important. Chemotherapy and radiation therapy are important, but if we can delay those treatments and prevent side effects, that could be helpful for some of our patients. So really important update from ASCO and what I want to spend most of the time on our podcast focusing on this INDIGO study. But there were a bunch of other things going on in brain tumors at ASCO, as there always are. And I want to highlight 2 studies about some things that the groups of patients may be interested in knowing that happened at the meeting. The first is a study called the INB-200 study. And this is a phase 1 study, so it's earlier in development. But it's an immunotherapy study. And brain tumor patients and caregivers will know that we've really wanted to find an immunotherapy that works for brain tumors. And we haven't yet. And we're still not there, but this study is an important step in that direction. So this study from a group at the University of Alabama looked at something called gamma delta T cells. And T cells are really important. They're part of the anti-tumor response. They're what the body uses to attack the tumor. So we like those T cells. And particularly, these gamma delta T cells are important in targeting tumor cells in glioblastoma cells. They're also unique. They can avoid the toxicity of chemotherapy. Radiation therapy and chemotherapy suppresses the T cells. They make some go down, or decreased in number, which is not what we want. And these gamma delta T cells were genetically created so that they were resistant to chemotherapy. And that's really, really important. We want an immunotherapy that works and one that isn't suppressed by our other treatments. And that's been a real barrier for glioma patients. So in this phase 1 study, they found the right dose of these gamma delta T cells, and that's the goal of a phase 1 study. But there were some early signs that this may be changing the tumor. One of the patients underwent surgery before and after they got this infusion. And we were able to see this. Investigators were able to see the gamma delta T cells up in the tumor. So this doesn't change practice. Patients don't need to go out and seek out the gamma delta T cells yet. But it's one of those early findings that says that we need to keep looking at immunotherapy. And as a community, this is something we need to keep focusing on. And then the last abstract and study I wanted to focus on is for a rare disease. This would not be something that would be relevant for all of our listeners and the brain tumor patients but for a subgroup of patients that have a condition called VHL, or von Hippel-Lindau. And von Hippel-Lindau is a genetic condition. So, most brain tumors are not inherited. You don't get it from a mom or a dad or pass it on, except for these patients, you do. And it comes from a gene that's inherited in families called the VHL or the von Hippel-Lindau gene. And these patients are predisposed to get tumors all throughout the body and the kidneys and the brain and the eye. And this is a lifelong disease where these tumors can really grow slowly over time and cause significant problems. And in the past few years, there's been a new treatment called belzutifan. Belzutifan is the name of this drug that has been shown to be effective in the kidney tumors for patients with VHL. And at ASCO this year, there was a new study showing that it's also effective in treating the brain tumors for these patients. And that's really important. We just haven't had a treatment other than surgery or radiation therapy for these tumors. And oftentimes, they grow after surgery and radiation therapy and we need an additional treatment. So in this study, the investigators looked at, "Does this drug belzutifan work for treating the CNS tumors, hemangioblastoma?" And found that around 50% of patients had a response, so a shrinkage in the size of the tumor. 90% of patients had control of their brain tumor disease, which is really important. And it worked really quickly, so it worked in about 3 to 5 months, which is shorter than what we would see for the kidney tumors. So that's exciting news for VHL patients, patients with von Hippel-Lindau, and another important update from the 2023 ASCO. So thanks for listening to this update of CNS brain tumors at the 2023 ASCO Annual Meeting. Again, I'm Roy Strowd, a neuro-oncologist at Wake Forest University School of Medicine. Delighted to bring you this brief summary of new research in the field. ASCO: Thank you, Dr. Strowd. You can find more research from recent scientific meetings at www.cancer.net. Cancer.Net Podcasts feature trusted, timely, and compassionate information for people with cancer, survivors, and their families and loved ones. Subscribe wherever you listen to podcasts for expert information and tips on coping with cancer, recaps of the latest research advances, and thoughtful discussions on cancer care. And check out other ASCO Podcasts to hear the latest interviews and insights from thought leaders, innovators, experts, and pioneers in oncology. Cancer.Net is supported by Conquer Cancer, the ASCO Foundation, which funds lifesaving research for every type of cancer, helping people with cancer everywhere. To help fund Cancer.Net and programs like it, donate at CONQUER.ORG/Donate.

For our final regular episode, we decided to revisit Fan Studies! We begin with a review of our episodes on Foucault and authorship, Michel de Certeau and the tactics of the disempowered, Jane Tompkins and circulation and Michael Warner's idea of discourse publics. Even though it's our last regular Witch, Please episode, don't be fooled, our Transfiguration segment is a HEADY one and Hannah leads us through mind-bending theory about affective economies and affective economics (two different things!!). If you like feminist theory, you'll love the discussion of Sara Ahmed's 2004 article “Affective Economies," and if you're a media theory nerd (which we suspect you may be...), you'll appreciate when Hannah brings Henry Jenkins into the mix to think about the relationship between media industries and fandoms.Ultimately, the conversation, inevitably, gets a bit meta and we apply our newly discovered/uncovered/learned theory to the test with a discussion about the changing face of the Harry Potter fandom, the fandom around Witch, Please the podcast and the radical possibilities AND limits of both.For this episode, we invited our Faculty Club to join in for OWLS so if you hear some unfamiliar voices and brains at work, that's why! Big shoutout to our Faculty Club (a high Patreon tier) for helping us with this last episode and for the financial support. You're why Coach has the hours to add so many sound effects. Hoot, hoot. ***Hey you! We're launching a new show called MATERIAL GIRLS! We've shared our first two episodes on Patreon to get the input of all our Patreon supporters as we develop the series which will launch this summer after we wrap up the Appendix Season. Join our Patreon today to listen to the first episode of our new show and to get access to a ton of audio perks like unedited audio, bloopers, comics, Q&As, and so much more! Become a supporter at patreon.com/ohwitchplease. If becoming a paying subscriber isn't in the cards right now, no stress! Please leave us a review instead — it truly helps sustain the show. Of course, you can always follow us on Instagram or Twitter @ohwitchplease to stay connected. We need your help to start this next chapter of Witch, Please Productions! Hosted on Acast. See acast.com/privacy for more information.

For our final regular episode, we decided to revisit Fan Studies! We begin with a review of our episodes on Foucault and authorship, Michel de Certeau and the tactics of the disempowered, Jane Tompkins and circulation and Michael Warner's idea of discourse publics. Even though it's our last regular Witch, Please episode, don't be fooled, our Transfiguration segment is a HEADY one and Hannah leads us through mind-bending theory about affective economies and affective economics (two different things!!). If you like feminist theory, you'll love the discussion of Sara Ahmed's 2004 article “Affective Economies," and if you're a media theory nerd (which we suspect you may be...), you'll appreciate when Hannah brings Henry Jenkins into the mix to think about the relationship between media industries and fandoms.Ultimately, the conversation, inevitably, gets a bit meta and we apply our newly discovered/uncovered/learned theory to the test with a discussion about the changing face of the Harry Potter fandom, the fandom around Witch, Please the podcast and the radical possibilities AND limits of both.For this episode, we invited our Faculty Club to join in for OWLS so if you hear some unfamiliar voices and brains at work, that's why! Big shoutout to our Faculty Club (a high Patreon tier) for helping us with this last episode and for the financial support. You're why Coach has the hours to add so many sound effects. Hoot, hoot. ***Hey you! We're launching a new show called MATERIAL GIRLS! We've shared our first two episodes on Patreon to get the input of all our Patreon supporters as we develop the series which will launch this summer after we wrap up the Appendix Season. Join our Patreon today to listen to the first episode of our new show and to get access to a ton of audio perks like unedited audio, bloopers, comics, Q&As, and so much more! Become a supporter at patreon.com/ohwitchplease. If becoming a paying subscriber isn't in the cards right now, no stress! Please leave us a review instead — it truly helps sustain the show. Of course, you can always follow us on Instagram or Twitter @ohwitchplease to stay connected. We need your help to start this next chapter of Witch, Please Productions! Hosted on Acast. See acast.com/privacy for more information.

Do you refuse to laugh at unfunny men, shrug off casual misogyny and/or look past toxic allies? You might be a feminist killjoy - congrats! Queer scholar-activist and feminist theorist Sara Ahmed talks to guest co-host Anuli Ononye about the power of reclaiming the stereotype and the women of color who paved the way and her latest book, The Feminist Killjoy Handbook: The Radical Potential of Getting in the Way. Follow Unladylike: IG | Twitter | Tiktok Join the Unladies Room Shop bRaNd NeW mErCh  Contact Multitude Productions for ad rates, etc.  Learn more about your ad choices. Visit megaphone.fm/adchoicesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Do you refuse to laugh at unfunny men, shrug off casual misogyny and/or look past toxic allies? You might be a feminist killjoy - congrats! Queer scholar-activist and feminist theorist Sara Ahmed talks to guest co-host Anuli Ononye about the power of reclaiming the stereotype and the women of color who paved the way and her latest book, The Feminist Killjoy Handbook: The Radical Potential of Getting in the Way. Follow Unladylike: IG | Twitter | Tiktok Join the Unladies Room Shop bRaNd NeW mErCh  Contact Multitude Productions for ad rates, etc.  Learn more about your ad choices. Visit megaphone.fm/adchoices

What's the relationship between feminist writing and feminist activism? What does it mean to be a feminist killjoy, and what can we learn from her? This month, we're joined by scholar and writer Sara Ahmed to answer these questions and more, as we talk about her brilliant latest book, The Feminist Killjoy Handbook. In it, Sara shows how although the label ‘killjoy' has often been used to dismiss feminism by claiming that it causes unhappiness, in fact, assuming the identity of the feminist killjoy is a path of liberation and change. We'll also be talking more generally about the intersections of feminism and literature, the feminist writers who have inspired us, and thinking through what books can do when it comes to the continued struggle for gender equality. Also, very excitingly, O's memoir This Ragged Grace has been selected as the Bookshop.org book of the month for June! So, if you'd like to read it, they're offering all wonderful Literary Friction listeners free shipping and 10% off if you pre-order it from them at the following link, using the code Ragged10: https://uk.bookshop.org/p/books/this-ragged-grace-a-memoir-of-recovery-and-renewal-octavia-bright/7400323?ean=9781838857462 Recommendations on the theme, Feminism: Octavia: The Penguin Book of Feminist Writing, edited by Hannah Dawson Carrie: Your Silence Will Not Protect You by Audre Lorde General Recommendations: Octavia: One Small Voice by Santanu Battacharya Sara: Our Sister Killjoy by Ama Ata Aidoo Carrie: Oranges Are Not the Only Fruit by Jeanette Winterson Find a list of all recommended books at: https://uk.bookshop.org/lists/april-2023-feminism-with-sara-ahmed Support us on Patreon: https://www.patreon.com/litfriction Email us: litfriction@gmail.com Tweet us & find us on Instagram: @litfriction

Covering Part 4 of Alain Badiou's Being and Event, described through the expression “On the Edge of the Void,” Alex and Andrew cover the event, history, and the contradictory hypotheses of the ultra-one (the necessity of the event) and the being of non-being (the necessity of the decision). Guest Elisabeth Paquette identifies limits to universality from Badiou's Marxist legacy and suggests Afro-Caribbean approaches to emancipation through difference. Paquette is a professor of Women's and Gender Studies and Philosophy at the University of North Carolina at Charlotte. She is the author of Universal Emancipation: Race Beyond Badiou and is currently working on a book on Sylvia Wynter. Concepts related to the Edge of the Void Being Qua Being through (1) a Presentation of the Multiple, (2) the Void as the Proper Name of Being, (3) Representation as the Excess of the State of a Situation, (4) Nature as Normal, and (5) Infinity that Expands Beyond the Limit, History as an Alternative to Nature, Singular Multiplicities, Edge of the Void, Site of the State and Evental Site, Axiom of Foundation, The Subject Who Makes a Decision, The Matheme of the Event, Contradictory Hypotheses of the Event, the Standpoint of the Undecidable, Event as External to Ontology Interview with Elisabeth Paquette Badiou's Saint Paul, System Thinking, Sara Ahmed, Audre Lorde, Critiques of Marxism, Frantz Fanon and Aimé Césiare, Leon Trotsky and Whiteness, Universal, Difference, Sexual Difference, Subtraction, Sylvia Wynter, CLR James, Édouard Glissant. Links Paquette profile, https://pages.charlotte.edu/elisabethpaquette/ Paquette papers, https://uncc.academia.edu/ElisabethPaquette Paquette, Universal Emancipation: Race Beyond Badiou, https://www.upress.umn.edu/book-division/books/universal-emancipation

Kit, Heather and Tai are joined by Wren Mack and Yuna, our trans comrades, to talk about the connections between trans eliminationism and white nationalism. They discuss terfism and GCism as white supremacist feminism, the connections between border enforcement and transphobia, anti-Semitic conspiracy and trans feminism as the present and future of all feminism. They reference Sara Ahmed's writing on GC feminism: https://feministkilljoys.com/2021/10/31/gender-critical-gender-conservative/Correction:Sara Ahmed was born in Australia (not the UK) 

Patty I come across the coolest people on Twitter. And one of those cool people is Zoe Todd, who is the fish philosopher, and I love that. And another thing that I love I was going through, we have a questionnaire because you know, of course we do. And one of the things that Zoe mentions in the questionnaire because I asked, you know, what kind of books do you know she would? Or would you like to recommend because I am obsessed with books. And and you mentioned, Aimeé Césaire’s Discourse on Colonialism, among other things. And I love that essay, so very much. It's I, a friend of mine recommended it to me, I'd never been exposed to it before. I don't know why. And I live tweeted my reading of it because it was just like, it's just like phrase after phrase of just this gorgeous language, completely dismembering, you know, white settler ideas of colonialism. And it's just, it's just an it's just an it's just an extraordinary essay.Kerry Interesting, it's been brought, I haven't read it yet, but it is on my I just …Patty It’s a quick read,  what maybe an hour because it's but it's just absolutely brilliant. I feel like and then Fanon, you mentioned him to and everybody I read mentions Fanon and I think it's inevitable I'm gonna have to .. Is he really dense and hard to read? Because that's …ZoeIt depends which things you read, I think, so I've gone back and started rereading, Wretched of the Earth just to sort of, because it's really focuses on, you know, how to decolonize. And but I think, yeah, that's where I'm going back to, but I mean, obviously, so much of his work has shaped a lot of the current scholarship, especially in the US and around critical race theory and thinking through anti Black racism. And so, yeah, I felt like, I needed to go back and, and re-engage with him, especially now that I have more grasp on sort of, like, the issues that he's talking about. And, you know, I tried reading him in my PhD, and I brought him into my thesis. But yeah, that was like seven years ago. So I have, you know, different questions now, and different things that I want to be responsible to. So yeah, yeah.Patty So what are those things? Because you, you’ve been through a lot like you've been pretty open about it on Twitter, about, you know, kind of your, your hopes when you went into graduate school, and then your experiences in the academy. So how, what are you bringing to, you know to Cesaire and Fanon,  which really isn't going to be the focus? I'm just curious. Yeah, you know, because we reread things, and they're different when we come back to them because we're different.ZoeYeah. So I came to both of their, you know, like scholarship, at the end of my PhD, when I went to defend my thesis, and it was, it was a very difficult experience, because the work I was doing wasn't really in line with the kind of anthropology that was being done in that space in the UK at the time. But I did have a sympathetic internal examiner. And she said, you wrote a thesis of, like, you wrote an ethnography of colonialism. And so what if we just reorganize this and you open with all the decolonial theory? And I was like, okay, and that gave me the okay to then go and bring in these decolonial scholars, and just sort of unapologetically center that, because otherwise, you know, they were trying to take me down the path of, at the time in the early 2010s. Like, it was really, you know, multispecies ethnography, and like, these, like environmental anthropology, sort of discourses were happening that were, like, potentially useful, but they weren't attending to like racism within the academy. They weren't attending to Indigenous people as theorists in our own right. And so like my work was not fitting into what they thought anthropology was. And so that was how I came around.And really, it's the work of Zakiyyah Iman Jackson and her work on post humanism, and sort of rejecting how that's been framed by white scholars. That was what brought me in. So I really have to credit her writing. And she's also how I came to start reading Sylvia Winter, like, all, you know, I didn't find very much useful in my training in the UK, but it was the work I started to encounter after, when I started to say like, well, how can I actually be accountable, and then it started reading like Black feminist scholars, and then then everything started to open up. And I also that was when I started engaging with Indigenous legal scholars in Canada as well. And then that was what shifted me. So, anthropology was a hard experience to do a PhD in, but I'm still, you know, it shaped me like, it's, it has undoubtedly, like, set me on the path I'm on.So I'm not like a, I think I'm at peace with how hard it was. But I'm also so grateful that I got, it's almost like I got to do a postdoc afterwards, just reading all the people that I should have been reading in my PhD, but that they weren't teaching. Because I remember at one point in my PhD saying, like, Well, why aren't we reading Fanon? Someone? I'm laughing out of the discomfort of it, someone was like, “Oh, that stuff's really dated.” And, you know, until that just shows you where white scholars worse, you're go, like, 2013. But I'll tell you, so many of them are now saying like, they're decolonizing anthropology. So. So you know, it all comes, you know, back into sort of, you know, relationship. But yeah, so I'm very grateful like that, …  friends. And I'm not pretending that I that I have read all of their work or, but I'm trying really hard to be accountable to their work, and then how their work is, like so many people now really brilliant people are in conversation with their work. So I want to be accountable to those spacesPatty you had talked about, and this is this is making me think of something you had talked about before Sara Ahmed, who talks about citation or relationship. And we have talked with, and I'm spacing on her name right now, but a Māori academic [note: we are referring to Hana Burgess]. Remember, the one about doing a PhD without quoting any white men? ZoeThat’s awesome!PattyI found her on Twitter, like she had thrown out this tweet about how she was going to do a PhD, without quoting any white men, and we're like, what? We need to talk to you!  And then she kind of introduced me to Sara Ahmed and Sarah's work on citational relationship, which in my own book, I think a lot about because I'm mentioning like, you know, this book and that book and how these authors, and thinking carefully about who I'm citing, you know, because two people say the same similar things. But do I really want to cite the white guy who said it? Or do I want to cite the Indigenous women who say it but a little bit differently? In a different context?Kerry So then that can tie in bias when we are doing that? Have you? How, how, how have you been grappling with that, you know what I mean? Even even that piece of it, because of what we are told in society we should be putting down and who should be valued as the ones to be cited?ZoeWell, in my own work, I'm, like Sara Ahmed, she wouldn't know this, but she kind of saved my life because she was another one of those people whose work I encountered kind of near the end of that process. And and when I realized, like, I don't have to cite all these miserable old white men, like she was modeling it, you know, and, and that was a real, like, it was the fall of 2014 was a real turning point for me, because I kind of wrote this blog post that went viral about this kind of turn in, in anthropology. And and then it started to get attention. And you know, and some people were really unhappy with it and telling me like, I didn't understand the literature and blah, blah, blah, but somehow I connected with Sarah Ahmed on Twitter in that period. And, and she, you know, like, I don't know her personally, but she kind of gave me the confidence to sort of go back and cite Indigenous people, you know, and like, so I quit trying to impress all these like old white anthropologists and, and that has, like, continued to grow.And I remember at my thesis defense, like, this is, you know, this is 2016 they leaned in close and they were like, Why would you come all the way over here to like a world class environmental anthropology program, and almost none of the people here show up in your thesis. And I received that like this, like, you know, like, it was like a blow and I remember I like gathered just gathered myself. And you know, everything that led up. Some of it was just so hard and I remember I just like gathered myself and like steadied myself against the table. And I, I kind of leaned in and I spoke very softly. So they had to lean in. And I said, because the experience of working here was so hard. And I came here in good faith, you know, as an Indigenous woman, to work with people who work on, you know, similar topics and with our communities. And it wasn't a good experience. And I didn't see people working with, like, with kindness and reciprocity. And so I resolved that the only way I could honor the stories that my friends and interlocutors shared with me when I was working in their community, in the western Arctic, was to tell those stories in connection with Indigenous thinkers and with Black feminist thinkers. And, and, and I went on and on and on, and they finally were like, okay, okay, okay, we get it.*laughter*But they really, like I really had to say it, you know, like that, you know, I wasn't there to just reproduce that program. And like, I, you know, and I don't want to harp on, you know, programs are programs, they reproduce themselves. And you know, and like, it's not like people were malicious, per se, it was just, they were like, fulfilling a role that they thought they had to fulfill, which was like to discipline me and mold me in a certain way. And I wasn't molding in the way they wanted. And I was, you know, trouble.PattyYou were a killjoyZoeI was a killjoy and a troublemaker.KerrySo I just I love this because, one, there's such bravery in that. So like, you just, you just did that, you know. I just love it. That is that, that is when you are deadly, you know what I mean? So when you can show up and just say, leaning in, so that they lean into you, and mention that this experience caused me to have to call in all of the rebels to support but I stand with what I know is true. And to me, that's revolution in its highest form.Patty Zoe takes it all on. You did a great read on braiding sweetgrass, to us it was it was it was, it was really, really good. I mean, I love braiding, sweetgrass, Robin’s an apostle, It is a lovely book, you brought up some really good points. Did you take any heat for that?ZoeNo. And I mean, I tried really hard with that one to be really careful. You know, it's one thing for me to kind of say, like, you know, screw Latour, we don't need to cite him. It's a whole other thing to engage with an Indigenous women's writing. And so I wanted to make sure that I was very thoughtful. And I mean, I love Robin Wall Kimmerer’s work like, I've taught it now for five years straight, like every term. And I was actually like, I was really shocked when I had those realizations. Like, I was literally out walking in the forest when I was like, wait a minute, she doesn't cite a lot of other Indigenous scholars, and you know, what's going on structurally, that would, that would cause that. And so I wrote it out as a thread. Almost as much to like, help me think out loud about, like, what is going on there. And it you know, and so, but people have been really generous in their responses.And so but, you know, it's taught me that, like, well, even the most incredible work still can't do everything. So, so asking and, I think, to have been working more and more in these sort of Western conservation spaces and seeing how, you know, Indigenous work sometimes gets taken up by white biologists, scientists, you know, people who are doing this kind of environmental work, and you realize, like, oh, they really love it, when there's a single sort of person, they can credit, they really love that narrative of like the single hero. And yet, so much of our work is just completely rooted in thinking together all the time in different ways. And like, putting pieces together that may not translate and you know, they can't say I learned this from 70 different people, you know, they're not going to do that.And that's, that's given me some new things to think about about how to my team and I do our work. We're doing fish fish work and how do I make sure I don't recreate those sort of like erasures in my own citation practice so but it's, you know, I'm not here to say you know, this person did did a bad thing. It just, Oh, wow. Here's, I'm sure she wouldn't have even thought when she wrote the book that it would get taken up the way that it has where it's just this like runaway, you know, sort of hit that everyone you know, everyone, everyone's reading it in Canada and US at least.Patty Well, seven years after it was written it hit the has hit the New York Times bestseller. Yeah, yeah. Yeah. Well, it's, it's the gateway into a new way of thinking.,Kerry It was my gateway. I definitely know, when we started the podcast, sorry, sorry, when we started the podcast, you brought that book to my attention Patty, Braiding Sweetgrass, and it was my gateway in to understanding. So absolutely, I can see that happening.Patty It's just when you know when these things are gateways and then people stop there.ZoeYes.PattyAnd that's I think where you were talking about because when I think about citation or relationships in my book, you know, in, you know, what I what I'm writing, I'm, I'm thinking about my own limited knowledge. And the fact that I'm quoting all of these other people, that I'm referencing all of these other people, is a recognition that I don't know this stuff all on my own. I mean, that's why we do citations, right? Because we don't know. And so what I want people to do is what I do, you know, when something particularly grabs me and I, they've cited it, then I go and I pick up that book.ZoeYeah.PattyAnd so that way, my book becomes a gateway to other books.ZoeYes.PattyAnd then I just joined substack, because of course I did. Because one thing that I really enjoy is putting books in conversation with each other. And I did that with We Do This Til We Free Us and Border & Rule, I read them alternating chapters, and then wrote an essay  on it and had them in conversation with each other. You know, so that citational relationship and thinking about who we're quoting, it's, that's what we're doing, we're putting these things in conversation with each other, seeing what happens, and then and then developing something new.And then this is kind of my segue into your essay on fish. Fish, Kin, and Hope  because, although, you know, citing traditional Indigenous knowledge is getting a little bit more, you know, recognized. You start with that. That's what that's what, that's what that essay starts with, with Leroy, and I'm just gonna read it because I I just I love it. I love it so much. And it I had to stop and have a good think. So you're citing Leroy Little Bear. And he says:We as humans live in a very narrow spectrum of ideal conditions. Those ideal conditions have to be there for us to exist. That’s why it’s very important to talk about ecology, the relationship. If those ideal conditions are not there, you and I are not going to last for very long. Just text Neanderthal. Ask the dinosaurs. What happened to them? We asked one of our elders, ‘Why did those dinosaurs disappear?’ He thought about it for a while and he said, ‘Maybe they didn’t do their ceremonies.’– Leroy Little BearAnd I loved that. Because it made me think about dinosaurs, they’re ancestors really, related if we're all related, they’re ancestors of a kind. And now we're putting them in our cars. And that's not very respectful. And you kind of get into that in the essay. So can you talk about a little bit because that was super intriguing.ZoeYou're having a very similar reaction that I did when I you know, when a friend had seen him, give that talk live, and she wrote me and said, Zoe, as soon as that's online, you have to see it, you're going to love it because he brings up fish in that talk. And he said, I remember there's like because I almost haven't memorized I've watched that talk so many times now. It's like my, it's my origin story as a thinker like Leroy Little Bear has shaped me so deeply. And I've never met him. And he's like, evolved with scholars I can ever meet. I really hope I get to meet Leroy Little Bear because he's just, he's so brilliant. And, and so yeah, and in that talk, he talks about like, you know, nobody's talking about the fish a lot at this conference yet. And I was like, yes, yes, we have to talk about the fish.But from that part of the talk, where he's talking about the dinosaurs like that, that, that sort of just that part of the talk really turned my thinking on its head, especially because I'm from Alberta. I'm from Edmonton. I have settler and Indigenous family in you know, from and in Alberta. My mom is a white settler. And my dad is Métis. And I grew up immersed in the oil economy of Alberta. And it's it's inescapable. It's just everywhere. It's everything the Oilers, you know, just going to university in the early 2000s. And in the engineering building, you know, all these rooms are sponsored by like, oil and gas companies and oilfield services companies and so that that sort of like what he shared about the dinosaurs and ceremonies completely shifted, it refracted my worldview, completely.And I started to think about, wait a minute, like in Alberta, we live in this place that is full of dinosaur bones, because just just the way the geology has has worked and and we burn fossil fuels, like our whole economy turns on this, and what does that mean for our responsibilities? And so yeah, that that kind of led to some, you know, now I'm thinking through that in another piece that I've submitted that hopefully will get past peer review. I sort of asked some my deeper questions about like, what does that mean for us? Like, What responsibilities does this invoke for us? And I brought I bring in the work of Métis scholar Elmer Ghostkeeper. And then also a story that Tłı̨chǫ writer Richard VanCamp, shares about, that an elder shared with him with permission, a story about a trapper who became a cannibal, I won't use the name. And, and that, that there's sort of elders have speculated that maybe the oil sands in Alberta, if they continue to dig, they might uncover what was buried there. And that something was buried there to protect people. And so all these things, I sort of bring them together in this this other paper that I hope will get published.Yeah, but you sort of had the same train of thought that I did, or was like, of course, their ancestors, like, they lived before us. And, and I had never thought of them as like, political agents, or like, you know, having their own worlds where, where they would have, of course, they would have had ceremonies, you know, like it just, yeah, that was a really transformative moment for me as an urban raised Métis person living drenched in a wheel, Alberta, and I've never thought about, you know, the interior lives of the beings that had come, you know, millions of years before.PattyYeah, I’m just thinking, Kerry’s like I have a grandson, he's got dinosaurs everywhere.Kerry It really is an interesting thought when you said now we put them in my car in our cars. I was like, wait, wait. Yeah, we do like, yet again, to me, what brings that brings up is the interconnectivity, the interconnection that exists between all of us, and how, you know, our, our ancestry, our relatives are from all different shapes, forms, and how and what I find is interesting, even thinking Zoe that you come from this Anthro, this anthropological kind of background, even thinking about those ancestors of ours, who might have been two footed, who didn't make it through, you know, and just this, this realm of how when our worldview stays polarized on this moment, but yet, we don't take into account all the gifts and connections that have come from that path. It's a really interesting space, like my brain is going. And I never thought about thanking the relative dinosaurs, because you guys are the things that fuel our cars. And also then to juxtapose against that, I think about how, once again, the system has used that against us as well. Do you know what I mean? Like, we know, there's so many things happening, because we put gas in our cars.ZoeYeah,Kerryso much dissension in the world, and how we've all been displaced in the world, because of this gas, we want to put in our well, we didn't necessarily want to put it in. But that's just how things kind of rolls you know.ZoeYeah. And I wonder about like, do they, if they can feel through the vast sort of like stretches of time? Like, do they feel sorrow for how we're treating them? Or do they feel sorrow for us that we don't understand them as ancestors, or don't think about them as ancestors in that sense. And so in this paper that I recently submitted, I also sort of argue that, like, science claims, Dinosaurs, dinosaurs as a kind of ancestor, in that like, sort of the common ancestor of humankind, or like, you know, that we stretch back to these ancient beings. But I argue that they they claim a kind of ancestry without kinship.And so and that's a very like white supremacist way of framing relationships is that, yes, I can claim this dinosaur or this being but I don't have any obligations to them. And I get that, you know, I bring in Darryl Leroux and Adam Gaudry, and other who talked others who talk about white people claiming and did Indigenous ancestry contemporarily without kinship, where they sort of say like, well, yes, I have an ancestor from the 1600s. Ergo, you know, thereby I am, you know, you have to honor me. And as I, I try to tease that out. And that's where I sort of, I look to Elmer Ghosttkeeper, who talks about a shift in his own community in northern Alberta, between the 60s and 70s, where when he was growing up, you know, as a Métis person in that community, I think he's from Paddle Prairie.And they, you know, he describes how they grew up working with the land, making a living with the land. But then when he came back in the 70s, and oil and gas, like, specifically gas exploration was happening, he found himself working in heavy machine operating work, he found himself work making a living off the land, and that just that shift from with and off, shifted, how he was relating to this land that give him life and his family life. And as he just so he did his master's at the University of Alberta anthropology and his thesis is really beautiful. And then he turned it into a book. And I have to credit colleagues at the University of Alberta, including my friend, David Perot, who turned me towards Elmer’s work and also just like, really beautiful, and I love getting to think with Indigenous scholars and thinkers from Alberta, because it's not really a place. You know, I think when a lot of like people in other parts of the country think of Alberta, there's reasons they think about it as like, a really messed up place. And like that, that is a fair assessment of the politics and the racism, I'm not excusing that. But there's also so much richness there, like Alberta is a really powerful place. And, you know, and it is where all these dinosaurs are and, and this incredibly dynamic, like land and water and, and so, I'm just really grateful that that's where I get to think from and I don't like that's Catherine McKittrick, you know, asks people, where do you think from? And where do you know, from? And so, my answer to that question is, you know, I know from Edmonton, which it's been called, Stabminton, Deadminton you know, it has a lot of, you know, negative connotations that have been ascribed to it, but it's home to me, it's on the North Saskatchewan River. It's, I love it. I don't live there right now, but I love it.Patty Identity is a poor substitute for relations. That's, you know, that's what you're talking about when you're saying, you know, they recognize science recognizes them as kind of ancestors, you know, creatures that predated us and from whom were descended. But only or, well, they're descended in a kind of way.ZoeYeah,Pattyas but as progress, right as part of that linear progress. So there's no relation. There's a there's an identification without relationship. And then I was thinking of kind of a my own experience. Because I had identity without relationship, growing up. I was the brown kid in the white family. My mom moved me south I had no contact with my dad's, you know, with my Ojibwe family. And for me, that was very impoverishing, this identity without relationship, because other people identified me as native. You know, they looked at me and they saw a native person. But I grew up in Southern Ontario in the early 70s. Nobody, I didn't know there were reserves within a two hour drive. I had no idea. I thought all the Indians lived out west somewhere. No idea. And so to me, that felt like impoverishment. And so when people make those choices, and they're choosing these relationships, the you know, this, these identifications without relationship. It's like, why would you choose impoverishment, but they don't, they don't feel it like impoverishment, because the relationship is one of exploitation. What can I What can I extract from them by way of knowledge, by way of oil, by way of plastics, by way of, you know, learning off the land instead of with the land, which kind of brings me to anthropology, because it really confused me about you was that you study fish, but you're an anthropologist. And so that's obviously a whole field of anthropology, because I always thought anthropology was like Margaret Mead studying, you know, people living in shacks, and you know, kind of imagining what the world would have been like for, you know, these Stone Age people who somehow magically exist in the present day. So they’re 21st century people, not Stone Age people. But just like, that's kind of I think, and I think that's where most people go when they think of anthropology. So if you can please correct us.ZoeWell,white anthropology is still very racist. White anthropology is still like, it's trying. I said,PattyI How is anthropology fish?ZoeSo the long story worry is that I started in biology. And you know, it's a 2001. And it was not a space in 2001, that was quite ready for Indigenous knowledge yet. And I struggled. So like I was really good at science in my in, in high school. And so everyone was saying you are a brilliant young woman, we need more women in biology and in the sciences, you're going to be a doctor, like they were pushing me that direction. So I was like, I guess I have to do a science degree. And I went in really excited because I I'm really fascinated by how the world works. But the way they, they were teaching biology, I'm gonna give them some credit, I think things have shifted and 21 years or 20 years, but the way they were teaching biology at that time, you know, half the class was aiming to get into med school, you know, and the other half was maybe, like really excited about like a specific topic that they were going to spend, you know, their time working on. And, but you know, it's just that experience of like, 600 person classes, multiple choice exams, like, that's just not how I work. And I now like, in my late 30s, understand that, like, Oh, I'm ADHD, and there's a very strong indication that I'm also autistic. And so like, those learning modalities were just not working for me, and definitely not working for me as Indigenous person. So I was sort of gently. I had taken an anthro elective in the first year that I got, like a nine. And it was on a nine point system at the University of Alberta at that time. And I like to joke that my first my second year GPA was a four, but it was on the nine point system.*laughter*Patty Looking for nines is that you're trying again,Zoeit was, I was not I mean, it was a little higher than four, but I wasn't doing great. So a mentor who was working in his lab, Alan Thompson, he said, he just sat me down one day, and he said, you know, you're really passionate about people, is there a way you could do a minor that will allow you to finish this degree, but allows you to explore those sort of social aspects. And so we looked at my transcript, and I done really well in Anthro. And so I said, Well, what about doing an anthro minor. And so I did. And that was actually a real turning point for me, because it took a class with someone named Franca Boag, who's who's teaching at MacEwan University now. And it was the anthropology of science. And it was, I think, shortly after, like the Socal affair, where he like that, that scholar submitted, like a sort of fake paper to a postmodern journal, and he got it published. And then he revealed that he had, like, it was fake.And a, it's like the science wars had just just kind of wrapped up. And so I came in, and like 2014, I was like, what? Science Wars? But I but that was where I learned for the first time, you know, that there was a whole field of study of like science and technology studies, that was questioning science. And so we're reading like Thomas Kuhn and all that, you know, and like these people, and that's where I first encountered Latour, and, and I realized, like, wait a minute, I work in a lab. I'm one of these human, you know, humans shaping science, and it opened doors for me. So not that anthropology was a perfect place to go, because there was still, like, we were still forced to take like physical anthropology classes that still reify like physical characteristics. And I mean, at least they were teaching the problems in that in that and they were, you know, we learned about eugenics. And you know, so like, at least they were critiquing it, but I'm not here to defend anthropology in any way.So to fast forward, I found myself doing a PhD in anthropology, mainly because it was a space that appeared to be open to doing kind of like Indigenous work. It's debatable whether that was actually the case, my PhD, it was a really hard experience, but it, you know, it opened certain doors for me. And there was a turn in the last 20 years in anthropology towards something called like, multispecies ethnography. And it became very trendy for anthropologists to work on animals. And so I just happened to kind of be there at the time that this movement was very, very popular. And so when I said I wanted to work on fish, people were like, absolutely, totally sure. I don't think they necessarily expected me to go the direction I would, where I was also like, and also anthropology must be dismantled or white anthropology must be dismantled. You know, like, they were hoping I would just do a nice little phenomenological study of the fishiness of a place and, and, you know, be done with that. And, but then, you know, I really went in some different directions, but I can't complain.Like I've been so lucky. I've been funded, people have supported me. You know, who may have gone on to regret it because it wasn't quite what they thought they were getting. But I've just been really fortunate to connect with amazing people through that experience and to connect with amazing, like Indigenous scholars as well. And so the answer is like I, I practice anthropology, but my projects, everything we're working on is deeply interdisciplinary. So we have like, journalists and architects and scientists and community leaders. And so I take what's useful. This is what Kim TallBear often says, like, she takes what's useful from anthropology, but she leaves the rest. And so you know, and I really take that to heart because she does brilliant work. And she's been able to kind of take some aspects of it that are useful. But I don't I, you know, I haven't read Margaret Mead. I have had to teach some, you know, some critiques of her and my classes. But, yeah, like, I'm not, I'm not someone who would like die to defend anthropology as a discipline. But there's some really cool anthropologists doing covert, the some really cool like the Association of Black anthropologists in the US, like in the American anthropology Association, like there's so many cool anthropologists, who were critiquing and dismantling the harmful aspects of the discipline. So I don't want to throw it all away, because I do think there's really cool stuff happening. But yeah, so to answer your question, I kind of just fell into it. And then, you know, there were aspects of it that were useful that felt less harmful than biology. But I've come back around to working much more closely with the sciences, again, just from a very different angle.Patty What’s fish anthropology?ZoeWell, I would say like in, like, so I like my PhD work was in the community of Paulatuk in the Northwest Territories. And I spend time hanging out with fishermen, just learning about how they've been applying their own laws to protect fish in their homelands. And so. So in that sense, like, the thing that anthropology offers, that some other disciplines don't, is just, it affords a lot of time to just hang out and listen to people tell their own stories. And it really values that, it values that experience of like people telling stories in their own words, and spending time with people, you know, working in, you know, the context that they work in. And so those aspects of it, I think, can be helpful if they're approached, you know, thoughtfully, and with a very clear understanding of the harms of the discipline and a decolonial, you know, need for decolonization.But yeah, like I I think part of the reason it's so weird to keep rehashing my PhD is I hope that nobody from that program listens. I mean, I have long since forgiven them, I have, I have, like, you know, spiritually forgiven them. I have no, I have no anger. But I think that, like, where was I going with that? I think that yeah, there's aspects of it that can be very useful. And, and just the opportunity to spend time with people is really valuable. And one of the things that was hard about my thesis, I think that's why they struggled with it was that I wasn't just doing something that was legible to them, I was also going into the archives and looking at like, you know, 60 years worth of correspondence between the RCMP and the Oblates of Mary Immaculate, and other government and church actors who are talking about, you know, concerns about, you know, the fur trade economy had collapsed in the region in the 1930s.And they were worried about how people were going to get food. And then fish become this really important role in that story, because people were able to continue fishing, even when other species were, you know, periodically scarce. And an elder that I had worked with, through that project named Annie had repeatedly reminded me that she said, You never go hungry in the land if you have fish. And each time she shared that I was like, okay, yeah, that makes sense. And then this other aspect of it would unfold, you know, as we were out on the land, or even years later, I think back to that I'm like yet, this is why we have to protect fish, because they're one of the species that has been in abundance since time immemorial, even for at least in the Arctic, and also in the prairies. And, and for them to be in decline right now in the ways that they are is really alarming.And so Leroy Little Bear points that out as well. He's you know, they, they've survived longer than the dinosaurs longer than Neanderthals. Fish have been around as well, about half a billion years, but they're barely surviving white supremacist colonial capitalism. So that should tell us something that if something can survive all these other cataclysms, but it can't survive this, that something. So, I don't know if that answers the question about, like, why anthropology? How did the fish fit in, but that sort of the fish you know, I had done this very quantitative research in my masters or we did interviews and, and surveys and sort of asked questions about how people were navigating different, you know, economic and social impacts on their harvesting lives. And it was through that experience that people Paulatuk friends were taking me out on the line to go fishing. And, and, and so women in the community said, you know, you know, not a lot of people have asked us about our fishing lives, and we have a lot of knowledge. And so I, you know, when I started my PhD, I asked, you know, would you be interested if I did a project where I spend time with you, you know, learning about your fishing lives? And and they said, Yes, of course. So, so it started out actually as a project on women and fishing, but then it grew into this project on law. And it really, that was sort of like where it landed.Patty Neat. That's, that's really interesting. So, because you had made a comment, centering Indigenous legal orders, and you've talked about this, too, but Indigenous law, can you just explain that a little bit?ZoeYeah, so um, so two of the big biggest sort of people who are working on these topics in Canada are Val Napoleon and John Burrows, and they're at the University of Victoria. And, you know, when I was nearing the end of my PhD, and I was still struggling to sort of frame the stories that people were sharing with me within the literature that was available to me in we call it North Atlantic anthropology. So like UK, US, Canada, anthropology. And, and then I heard John Burrows, give a talk, where he talked about the dynamic but rooted aspects of Indigenous law. And it just like blew my mind. Like I just was like, of course, Indigenous people have law like I had been so like, my mind frame was so colonized that, like, I couldn't see the law around me. And Val Napoleon wrote a paper in 2007, that basically describes the same experience for some of her students who sort of like when she's taught teaching, when she was teaching Indigenous law. Some students were really struggling to see the norms and protocols that we use in our communities as law.And when I started to read her work, and John's work, and Tracy Lindbergh and other people's work, I realized, like, oh, all of these protocols that people were talking about within my PhD research are law and I so I had conversations with friends about like, you know, does it make sense for me to talk about this as law? And my friend said, Yes. And, you know, in applying to his own harvesting life, and then I realized, like, wait a minute, I also grew up with Indigenous law as a Métis person, and I didn't understand that that's what it was. And and I'm not saying I fully understand what Métis law looks like, because I think there's just a lot of questions that I can't answer, but, you know, Val, Tracy, I was at a conference where Val, Tracy Lindbergh, Patti LaBoucane-Benson, John Burrows and a whole bunch of other people presented. And Patti LaBoucane-Benson and Tracy Lindbergh had talked about Cree law, and how you know, through what they've been taught from elders and knowledge keepers, they work with, like one of the first laws in Cree law, at least on the prairies is love. And then everything sort of built on that and and any mischaracterizations are my own. So, I apologize to people who have far more teachings than me. And I only know a little tiny bit.But those were experiences that really shaped me because I started to understand well, of course, like this, and Val’s work has really focused a lot also on stories, and how stories contain law and like, you know, instructions and guidance and, and that just that completely shifted how I was thinking about the work I was doing in Paulatuk and the stories that were shared with me. And it has gone on to shape. How I think about the work my team and I are doing now about how do we, how do we shift public perceptions of our responsibility to fish just sort of collectively, like Indigenous and non Indigenous communities in Alberta, especially where we're dealing with .. almost every fish population in Alberta is in trouble in one way or another. And so, you know, one of the questions we were asking in our work is, well, what would it look like if we, if we really focused on fish stories, both Indigenous and non Indigenous and what if we and this is a concept we get both from Robin Wall Kimmerer, but also from Kutcha Zimbaldi where we say we want to re-story fish futures. We want to re-story fish habitats through stories. And you know, and what I've learned from Val Napoleon and all these other amazing thinkers is that of course, stories are components of law. She cites Louis Byrd, who, who says stories are good to think with. And that is a sentiment that other people have sort of echoed it, like Julie Cruickshank has said that and Dell Hymes all these people, you know, stories are good to think with. And so that's what we're trying to bring into our work on protecting freshwater fish in Alberta and beyond, is, well what stories do we tell about fish and, and then when we start from that place of telling stories about fish, you start to sort of learn little bits about like, different experiences people are having, and and when you bring those stories together, then you're having really interesting conversations of like, what what do people in Edmonton experience of the fish, they may not see them, because so many populations have been impacted by urban development. And in the 1950s, Edmonton still put raw sewage in the North Saskatchewan.And so, you know, I don't know if I’m making sense. So but for me, Indigenous law, you know, dying from the work that folks that you Vic and Alex are doing, Val Napoleon sort of says law, I wish I could pull the quote directly, but there's a series of videos that they've produced for the Indigenous Law Research Unit. And, and one of them, Val gives us really elegant explanation of what law is, and see if I can, if I can paraphrase it from memory, you know, it's sort of to the effect that law is the way that we, like think together and reason together, and work through, like problems together. And so that's something we're trying to capture in our work is how do we work through, you know, the experience of being people together?Patty Well, Kerry, that makes me think of like, because it Kerry’s Caribbean, you know, and you know,  fish.Kerry I'm so funny, you brought that up, because that was exactly what I was thinking now one of my native islands, my father is from Barbados. And so we have the migration of the flying fish, it's actually one of our national dishes,ZoeAmazingKerryAnd, you know, I that is such an integral part of who we are as Bajan people, and, and just what is our space of, of existence, like the migration of the flying fish comes through, and it used to set even the patterns for how we existed I remember my grandmother of my grandfather used to fish but he was more like a, it was more a hobbyist thing for him. But he'd go out onto the waters early, early mornings, right? And, or they go down by the fish markets, and then gather the fish and come home, come back to the house. And then we would all the women in particular, we would all get together and clean and you know, have our conversations around this frying fish.And then we make like what we call cou cou, which is our national dish. It's like a cornmeal dish, which is very much a something that Africans brought over as slaves. And we make this corn meal that you eat with it, and you'd eat cou cou and flying fish. And so when you when we think about the numbers and the scarcity that is happening, because I know even the migration patterns are starting to shift in Barbados. And it's not in the same abundance, you know, our oceans are being affected all over the world. And I had never, you really brought it home to me. The reality that the fish have survived, you know, cataclysm, they've, comets have hit the Earth. destroyed, you know, atmospheres, and fish have survived. And yet, that is a humbling thing to sit and think that we are in such a fragile point in our existence, that if our fish go, I had never even put it into that perspective until it well, I've thought it but you really brought it home for me. And even for me that the fragility of the patterns of our lives. You know, when I think Barbados I immediately think frying fish, like the two are synonymous for me. And all of that is shifting and changing in the way that we're in our experience now. So, yeah, it's humbling in a lot of ways.Patty Well and the eel. I know we talked, I've talked with Aylan Couchie. She's doing some work. She was doing some work on eels and how they used to migrate from the Caribbean. Up down this up the coast down the St. Lawrence Seaway up the Trent water system all the way to Lake Nipissing. And now of course with you know, with the with the canals and the way things are closed off, that connection so the eel features in artwork and stories all the way from Nipissing to the Caribbean. And just the ways that connects us even though we may not have had contact in any other way, the eels did, the eels carried our stories with them. And there's just yeah, it's just really sad. So I just think it's really cool that you're, you know, you're working with on stories there are stories about fish, and I saw how excited you gotZoeI love fish stories!  *laughter*Kerry I was just leaning into that. See how much of a passion it is for you. And it's delightful. It absolutely is delightful to see you just like the people weren't listening to the podcast, she lifts up. Space, our zoom call was lit up with the effervescence of Zoe as she is talking about this. And it's that passion, though, that I also want to mention, because I think that's the stuff that saves this space. I think it's you talking about it with that kind of exuberance with that kind of passion that is actually caused me to be interested in ways that I might not have been before. And it's only I think, with this interest with us calling this to light that maybe we can shift what is happening because as you said, this is gonna affect all of us in the long run.ZoeI don't know that I want to be on a planet without fish. Like, because that is a that is theKerry Could we even be on a planet without fish.ZoeAnd I don't know, I don't know, that was like humans have never existed without fish fish have existed without us. We haven't existed without them. And yeah, neither, you know. And it, there's a there's a lot of people who are really passionate about fish. Like I am inspired by my late stepdad who was a biologist who was just deeply passionate about fish. And, you know, it's like, there's a lot of really cool people working on these things. But for you know, any of those other people, it's like, it's worms or snakes or bees, or for me, it's fish, like I just, you know, and I love hearing fish stories like now it's like, Oh, I've never seen a flying fish, you know, and I, they, I bet they're amazing. I bet they’re so amazing.Kerry They're really long. Their fins look like literally like wings, and they're long and they're kind of majestic, right? They're tiny, they're not that big, but their fins take up like double the space of them. And they're really cool, when you see the whole thing, and then we used to like cut them open, and then they would be seasoned up, they taste really delicious to kind of a meaty fish. There's, as I said, like, with even that conversation, look at all the memories, I'm thinking of my grandmother and being in her kitchen, and her directing me on to how you know the precision cut, to make to be able to skin it perfectly to pull the spine out so that the fillet stayed together. And you know, the recipe that went into sometimes you because sometimes you would bread them. And so you know that all of those memories and, and even that with it, sometimes we'd eat split peas, that we would that would be harvested from the garden and just peas from the garden that we would have grown. And so all of those memories get tied into that space of when I'm thinking about these fish, and what it meant to the enormity of the experience of my grandmother who is now an ancestor. You know, it's, it's important because it is more than just our survival. These are our memories, these are our histories, these are the things that have created the very space of who we are as humans, as relatives, as families, as mothers, as fathers, our societies. And I just I just I'm recognizing how interconnected and yet fragile those connections are. We truly have to respect our fish relatives. They created so much of who I am today.Patty Well, and that's that relationship right just you know, going back to the thing with the Kim had said that identity without relationship is just such an empty impoverished thing. You know, we go to the grocery store and you know, and it's it's just so thin when you when you, you know when you really think about it and dig into it and you know, and you spent that time hearing their stories and seeing how the I don't love that they said, Nobody asks us our stories. They're like, Hey, would you like me to ask you and they’re like,yeah!ZoeAll the scientists are coming like at that time now more fishing work has happened, which is great, like people need to like. Everyone should be able to do fish work. But at the time, like most of the climate change scientists and the wildlife biologists who are coming up, we're really focused on like the megafauna, the charismatic megafauna, so they're coming up, and they want to know about polar bears and care about and like, all of those are incredibly important species. So I'm not here to diminish that. But, you know, the thing that was exciting about fishing and I think I've tried to remember the name, there was a woman who had written a, like her PhD thesis. You know, before me at Aberdeen and she worked in the eastern Canadian Arctic in Nunavut. And you know, her finding was that everybody wishes. It's not just then you know, it's kids it's it's, it's an intergenerational like, joyful thing that people participate in, in, in the, in Nunavut. And that was very true in Paulatuk, as long as still is like fishing is just a really big part of community life. And I was so lucky to get to spend time, you know, and I really have to credit my friends Andy and Millie Thrasher, and their family who took me out fishing, through that whole time that I was there and took me to lots of their favorite fishing places, and I just got to spend time with them, like their family. And it was a lot like spending time with my dad, my Métis dad teaching me how to fish you know, on small lakes in Alberta, much smaller lakes much different and it was in Paulatuk is so cool, because like, I write about this in one of my articles are like Millie really took my nalgene just, like, dipped it into one of the lakes and was like, Here, here's some water, just that like that incredible experience of like, well, I can just drink straight out of this lake. Like, just the difference in, you know, what that feels like? And that that's the experience people used to have all the time. You know, and so in different places, so I just, yeah, I'm really thankful for it. You know, I just, that was a really amazing experience and, andPatty This is bringing to mind I look, I listened to the Media Indigena podcast. And a lot a while ago, Candis Callison was talking about really missing the salmon from home. That because she's Tahltan from Northern BC, and she was talking about really missing the salmon from home that, you know, it tastes different, because it eats differently, right. And so what it eats and where it lives affects how it tastes. And salmon isn't just salmon. And I mean, like we live in wine country, right. And so we know that the wine from the one part of the region tastes different from the exact same grapes grown in a different because it’s digging its roots into different stuff. And so and so it tastes, but it was just that anyway, that just called it to mind what she she was talking about that these kind of intense ways that we can be connected to and shaped by place.ZoeYes,Pattyhow connected it all is, and how important that is a really, really important that is, and we forget that we've got, I mean, people in the chat are just really loving you Zoe..ZoeOh, really doesn't even look good. So I'm like, and the thing that, you know, I think fish can be sites of new memories as well like that. If we work together across many different communities, like fish still have a lot to teach us collectively. You know, my dad has memories when he was a little boy growing up in Edmonton, that it was, it was who he remembers fishing growing up was his friend who was from a Chinese Canadian family who had set lines for suckers, right by the high level bridge. And so, you know, here's my dad, a Métis kid, and his memories of fishing in the city are from Chinese Canadian family. And you know, that kind of like exchange of knowledge in ways that maybe like white settlers weren't really paying attention to who was making relations with the rivers and there's a lot of stories there that I think haven't been explored necessarily about. And so there's I'm forgetting his name. But there was this really cool urbanist in Edmonton who was doing a cool project where he he's from the sort of like the Chinese community in Edmonton, and he was connecting with elders, because both Chinese immigrants and Indigenous community members in Edmonton both relied on the sturgeon and other fish in the river. And so he was collecting stories across both Indigenous and immigrant experience from the like early 1900s, of how people engaged with the river.And so, you know, I am also very, I, you know, I think that there's restorying to be done to that displaces the white settler imaginary, that they are the voice of the fish, that actually so many other communities also have relationships with fish, and that those stories don't get centered and a lot of the like conservation science and other narrative, you know, there is that real dichotomy like the you were talking about duality versus dichotomy, I was catching up on some of your tweets today. And you're really good points about. So I want to make sure I use the right terminology, that I'm not doing the conflating that you were pointing out, but that, you know, there's a, that settler Indigenous duality, or dichotomy gets emphasized in a lot of conservation work in Canada, to the exclusion of Black histories and other histories that are really important to understanding who has relationships to the water, who has relationships to the fish. And so, yeah, I just think that that's another reason like, fish stories are so exciting to me, because everyone has some kind of story, whether it's beautiful stories, like Kerry’s, or, you know, some people don't like fish and don't have a positive relationship to it. And that's okay to like that. You know, that. But that fish, I keep, you know, instead of say, like, one of my little tag lines for our work is like every part of Canada is a fish place. Just to remind, you know, the government that they can't, they can't, you know, sort of recklessly harm fish habitats, you know, in the name of economic development that, you know, like, the fish shaped this country, you know, yeah, yeah.Patty This has been so interesting. Like really surprisingly, interesting because I find your Twitter threads so interesting. And I was really intrigued by an anthropologist who studies fish. That made no sense. Now I understand how those two things go together. And now I'm kind of like, well, of course that goes together.Kerry I definitely got to follow you on Twitter. I I need to know can you shout you out for anybody else who's listening?Zoe@ZoeSToddKerry Dr. Dr. Fish philosopher. Yes.ZoeI do have a doppelganger named Zoe H. Todd. And I just have to give her a little credit. Because she did her degree at Carleton. Right. She graduated right when I was hired. And then she moved to Edmonton when I moved to Ottawa, and so we, and sometimes she works. I think she's currently working for PBS in the US. And people will email me and be like, you've did such an incredible story on the news. And I'm like, It's not me. It's the other Zoe Todd. She's brilliant, follow her.Patty I just really feel like this was an intro toKerryabsolutely,PattyYou know, to the work that you do and to the things that the important things about the ways that the waters connect us and the fish and I mean, I'm thinking about all the memory that fish nation holds. Right, like right from, you know, I read Undrowned by Alexis Pauline Gumb, which is fish, it's mammals. But still, they're in water. And, you know, the relationships and the memories that they hold. Some of these beings are so old, right? Like they, they're 200 years old, some of these whales and you know, what kind of memories of us are they holding and, you know, just these extraordinary lives and stories. And so I just, I'm just so this was just so much fun. You're just ..Kerry I absolutely loved it you on fresh air. It was an amazing, amazing talk.ZoeI just want to give a little shout out there's a ton of people doing cool fish work. So Deb McGregor at York. Tasha Beads who's a Water Walker and doing her PhD at Trent and there's a there's a scholar named Andrea Reed at UBC who's doing really cool coastal fish stuff and yeah, there's just a really cool people and then my whole fish freshwater fish futures team like Janelle Baker. I just just really cool people. They want to make sure they get credit because they're doing cool stuff.PattyThank you guys so much.KerryTill next time,Zoetill next time, have a great day. 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

So. Should YOU do psychedelic therapy? In the last episode of Power Trip, we get a lot of different answers to this question. Plus, we catch up with some of the people we met throughout this season who fight like hell to get people and institutions to acknowledge what happened to them. And make it less likely to happen to YOU. Credits Cover Story is a production of New York magazine. Power Trip is co-created, produced, and reported by David Nickles and Lily Kay Ross. Our senior producers are Marianne McCune and Whitney Jones. Also produced by Tarkor Zehn, Liza Yeager, Noor Bouzidi, and iO Tillett Wright. Our executive producer and editor is Hanna Rosin. Additional editing help by Nichole Hill. Sound design and scoring by Brandon McFarland. Additional sound design by Sharif Youssef, who also mixed the show. Cover Story's Theme music is by Santigold. Additional music by Lynx DeMuth and John Ellis. Fact-checking by Britina Cheng and Ted Hart. Crystal Finn is the voice of Susan, and Maaike Laanstra-Corn is the voice of Ashley. Special thanks to legal minds Elissa Cohen, Jillian Robbins, and Samantha Mason. Also to Gaby Grossman, and to Sara Ahmed for her writings on complaints. Power Trip is also produced with Psymposia, a non-profit watchdog group. For a deeper dive into some of these issues visit psymposia.com/powertrip. Learn more about your ad choices. Visit podcastchoices.com/adchoices