Podcast appearances and mentions of Stuart Hall

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. 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

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Cet épisode a été relu par Prince Sadjo Barry. Il a été écrit, produit, incarné, réalisé et mis en musique par Mathis Grosos.Vous avez entendu dans cet épisode : Nadège Beausson Diagne, Juliette Oumi Smadja, Clément-Amadou Sall, Penda Diouf, Eva Doumbia, Anthony Martine, Amine Boudelaa, une assistance de direction, Matiss Nourly, Zaher, chargée d'action culturelle, Angelica-Kyomi Tisseyre Sékiné et Wassim, membre de la Commission jeune de la Faïencerie. Les références de l'épisode : La chaîne YouTube « Histoires Crépues »Colette Guillaumin, L'idéologie raciste : Genèse et langage actuel, 1972.Souleymane Bachir Diagne, Universaliser, 2024.Amandine Gay, Ouvrir la voix, 2017.Noire n'est pas mon métier, 2018Beverley Skeggs, Des femmes respectables : Classe et genre en milieu populaire, 2015.Amélie Gregorio, L'arabe colonisé dans le théâtre français, 2020.Alice Diop, La Mort de Danton, 2011.Wayne Brekhus, Une sociologie de l'« invisibilité » : réorienter notre regard, 2005.Reni Eddo Lodge, Le Racisme est un problème de blancs, 2017.Douce Dibondo, La Charge raciale, vertige d'un silence écrasant, 2025.Le podcast « Kiffe ta race » de Rokhaya Diallo et Grace LyLes recommandations de l'AJAR pour des rédactions antiracistesDes spectacles sur l'antiracisme, la colonisation et ses héritages : Rébecca Chaillon, Carte Noire nommée désir, Eva Doumbia, Autophagies, Eva Doumbia, Le Iench, Eva Doumbia, Chasselay et autres massacres, Betty Tchomanga, Histoire(s) Décoloniale(s), Nicolas Lambert, La France, Empire, Salim Djaferi, Koulounisation,Nadège Beausson-Diagne, Mon Corps est une révolution, Sabine Pakora, La Freak, journal d'une femme vaudoue, Amadou Sall, Li Dess, Anthony Martine, Quand on dort, on n'a pas faim (prochainement), Marine Bachelot Nguyen, Nos Corps empoisonnés, Penda Diouf, Pistes…, Caroline Guiela Nguyen, Saigon…Pour aller plus loin : Maxime Cervulle et Béatrice Hamidi, Les Damné·es de la scène : penser les controverses théâtrales sur le racisme, 2024.Khemais Ben Lakhdar, L'appropriation culturelle : histoire, domination et création, 2024.Anas Daif, Et un jour je suis devenu arabe, 2024.
Nesrine Slaoui, Illégitimes, 2021.Maboula Soumahoro, Le Triangle et l'hexagone, 2019.Stuart Hall, Race, ethnicité, nation, 2019. Robin DiAngelo. Fragilité blanche - Ce racisme que les Blancs ne voient pas Emilie Tran Nguyen, Je ne suis pas « chintoque » : histoire du racisme anti-asiatique, 2024. Get bonus content on Patreon Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Cet épisode a été relu par Prince Sadjo Barry. Il a été écrit, produit, incarné, réalisé et mis en musique par Mathis Grosos.Vous avez entendu dans cet épisode : Nadège Beausson Diagne, Juliette Oumi Smadja, Clément-Amadou Sall, Penda Diouf, Eva Doumbia, Anthony Martine, Amine Boudelaa, une assistance de direction, Matiss Nourly, Zaher, chargée d'action culturelle, Angelica-Kyomi Tisseyre Sékiné et Wassim, membre de la Commission jeune de la Faïencerie. Les références de l'épisode : La chaîne YouTube « Histoires Crépues »Colette Guillaumin, L'idéologie raciste : Genèse et langage actuel, 1972.Souleymane Bachir Diagne, Universaliser, 2024.Amandine Gay, Ouvrir la voix, 2017.Noire n'est pas mon métier, 2018Beverley Skeggs, Des femmes respectables : Classe et genre en milieu populaire, 2015.Amélie Gregorio, L'arabe colonisé dans le théâtre français, 2020.Alice Diop, La Mort de Danton, 2011.Wayne Brekhus, Une sociologie de l'« invisibilité » : réorienter notre regard, 2005.Reni Eddo Lodge, Le Racisme est un problème de blancs, 2017.Douce Dibondo, La Charge raciale, vertige d'un silence écrasant, 2025.Le podcast « Kiffe ta race » de Rokhaya Diallo et Grace LyLes recommandations de l'AJAR pour des rédactions antiracistesDes spectacles sur l'antiracisme, la colonisation et ses héritages : Rébecca Chaillon, Carte Noire nommée désir, Eva Doumbia, Autophagies, Eva Doumbia, Le Iench, Eva Doumbia, Chasselay et autres massacres, Betty Tchomanga, Histoire(s) Décoloniale(s), Nicolas Lambert, La France, Empire, Salim Djaferi, Koulounisation,Nadège Beausson-Diagne, Mon Corps est une révolution, Sabine Pakora, La Freak, journal d'une femme vaudoue, Amadou Sall, Li Dess, Anthony Martine, Quand on dort, on n'a pas faim (prochainement), Marine Bachelot Nguyen, Nos Corps empoisonnés, Penda Diouf, Pistes…, Caroline Guiela Nguyen, Saigon…Pour aller plus loin : Maxime Cervulle et Béatrice Hamidi, Les Damné·es de la scène : penser les controverses théâtrales sur le racisme, 2024.Khemais Ben Lakhdar, L'appropriation culturelle : histoire, domination et création, 2024.Anas Daif, Et un jour je suis devenu arabe, 2024.
Nesrine Slaoui, Illégitimes, 2021.Maboula Soumahoro, Le Triangle et l'hexagone, 2019.Stuart Hall, Race, ethnicité, nation, 2019. Robin DiAngelo. Fragilité blanche - Ce racisme que les Blancs ne voient pas Emilie Tran Nguyen, Je ne suis pas « chintoque » : histoire du racisme anti-asiatique, 2024. Get bonus content on Patreon Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

How does your life reflect Jesus to those around you? In "Evidently," guest speaker Stuart Hall teaches through Acts 3 & 4, highlighting the lasting evidence of faith after Jesus' resurrection. Stuart challenges us to consider the impact of our faith and offers practical ways we can build deeper connections and trust — so that through our actions, others can clearly see God's love. Stuart Hall | March 16, 2025Visit our website or connect with us on Facebook, Instagram, and YouTube.

Lawrence Grossberg explains what the cultural theorist Stuart Hall meant by a war of positions and a war of maneuvers. We also present portions of a talk Hall gave about the dynamics of media representation. And Yousuf Al-Bulushi examines certain political stances taken by South Africa's shack dweller movement. Lawrence Grossberg, On the Way to Theory Duke University Press, 2024 Stuart Hall: Representation and the Media Yousuf Al-Bulushi, Ruptures in the Afterlife of the Apartheid City Palgrave Macmillan, 2024 (Image on main page by SkepticalScience.) The post Terrains of Struggle appeared first on KPFA.

Featuring Michael Denning on Policing the Crisis: Mugging, the State and Law and Order, collectively authored by Stuart Hall and his colleagues at the Centre for Contemporary Cultural Studies at the University of Birmingham. Hall's method of Marxist conjunctural analysis applied to the generalized crisis that paved the way for neoliberalism's rise; a model for how we should ask questions about our world that will provide us with knowledge we need to change it. Support The Dig at Patreon.com/TheDig Check out our vast archives and newsletters thedigradio.com Support Atlantic Mills Tenants Union Legal Fund https://bit.ly/4jg4D61 Buy Dead Cities and Other Tales at haymarketbooks.com Donate to Jacobin Magazine at jacobin.com/donate

Featuring Michael Denning on Policing the Crisis: Mugging, the State and Law and Order, collectively authored by Stuart Hall and his colleagues at the Centre for Contemporary Cultural Studies at the University of Birmingham. Hall's method of Marxist conjunctural analysis applied to the generalized crisis that paved the way for neoliberalism's rise; a model for how we should ask questions about our world that will provide us with knowledge we need to change it. Support The Dig at Patreon.com/TheDig Check out our vast archives and newsletters thedigradio.com Support Atlantic Mills Tenants Union Legal Fund https://bit.ly/4jg4D61 Buy Dead Cities and Other Tales at haymarketbooks.org Donate to Jacobin Magazine at jacobin.com/donate

In his new book, Lawrence Grossberg describes ways of thinking that have laid the foundation for the development of contemporary Western theory. Two of the thinkers he writes about are Friedrich Nietzsche, who “rejected the enlightenments,” and Stuart Hall, a pioneer in the field of cultural studies. Lawrence Grossberg, On the Way to Theory Duke University Press, 2024 (Image on main page by Nick Youngson/Alpha Stock Images.) The post Nietzsche, Hall, and “Theory” appeared first on KPFA.

Featuring Michael Denning on Stuart Hall's Marxism—a Marxism without guarantees. This is a comprehensive introduction to Marxism as a method to analyze historically specific, complex and contradictory capitalist social formations, and what that means for making, rather than assuming the existence of, a working-class socialist politics. Next week Dan interviews Denning on Policing the Crisis, a 1978 book collectively authored by Hall and his colleagues; it's a remarkable project that anticipates today's politics around anti-immigrant xenophobia, mass incarceration, and Trumpism. Listen to Hall's full 1983 Inaugural Karl Marx Memorial Lecture in Sheffield youtube.com/watch?v=IP_OWahR-Gc Our two-part series on Gramsci with Denning: thedigradio.com/podcast/gramsci-hegemony-w-michael-denning/ thedigradio.com/podcast/gramsci-organization-crisis-w-michael-denning/ Support The Dig at Patreon.com/TheDig Buy Set the Earth on Fire at Haymarketbooks.com Use code "DIG" for 30% off a subscription to The-Syllabus.com

Featuring Michael Denning on Stuart Hall's Marxism—a Marxism without guarantees. This is a comprehensive introduction to Marxism as a method to analyze historically specific, complex and contradictory capitalist social formations, and what that means for making, rather than assuming the existence of, a working-class socialist politics. Next week Dan interviews Denning on Policing the Crisis, a 1978 book collectively authored by Hall and his colleagues; it's a remarkable project that anticipates today's politics around anti-immigrant xenophobia, mass incarceration, and Trumpism. Listen to Hall's full 1983 Inaugural Karl Marx Memorial Lecture in Sheffield youtube.com/watch?v=IP_OWahR-Gc Our two-part series on Gramsci with Denning: thedigradio.com/podcast/gramsci-hegemony-w-michael-denning/ thedigradio.com/podcast/gramsci-organization-crisis-w-michael-denning/ Support The Dig at Patreon.com/TheDig Buy Set the Earth on Fire at Haymarketbooks.com Use code "DIG" for 30% off a subscription to The-Syllabus.com

It's a Spooky Christmas special! This week's Cursed Objects is a little bit less Stuart Hall, and a little bit more Derek Acorah, with an episode recorded on location in St Leonards, from the musty heart of a crumbling royal seaside hotel, ft. spluttering pipes, ancient heaters that smell of burning dust, random insects, rotting sash windows, damp everywhere and a fascinating history. Queen Victoria herself signed the visitors' book, as Princess of Prussia, no less. Dan and Kasia lean into the weird muzak and faded 1920s glamour and ask, what the hell is going on on the 3rd floor? Could it be MURDER, or HAUNTING? What music do you imagine freemasons listening to? Will Kasia lick the Grade II listed staircase? Will Dan ride down the bannisters? What do Morrissey and Chris Rea have to do with all this?  Theme music: Mr Beatnick Artwork: Archie Bashford

Cet épisode a été enregistré en live au Théâtre de la Croix-Rousse dans le cadre de Festivi·iel ! Dramathis est un podcast écrit, produit, réalisé et mis en musique par Mathis Grosos, pour le financer, c'est par ici.Références de l'épisode :  Bazin, Hugues. « Quels espaces populaires pour la culture ? ». Mouvements, 2009/1 n° 57, 2009. p.57-66. William Foote Whyte, Street Corner society.Hurstel, J., Chroniques culturelles barbares, Paris, Syros, coll. « Alternatives », 1988.Richard MèmeteauM. Certeau (de), « La beauté du mort » in La culture au pluriel, Paris, Christian Bourgeois, 1974, (Points Essais), 1993.P. Mayol, « De la culture légitime à l'éclectisme culturel », Ville-École-Intégration Enjeux, n° 133, juin 2003.BUTLER, Judith. 2004 [1997]. Le Pouvoir des mots. Discours de haine et politique du performatif (C. Nordmann & J. Vidal, trad.). Paris : Éditions Amsterdam. HEBDIGE, Dick. 2008 [1979]. Sous-Culture. Le sens du style (M. Saint-Upéry, trad.). Paris : Zones. QUEER NATION. 1990. « Queer Nation : a Manifesto » SEDGWICK, Eve Kosofsky. 1998. « Construire des significations queer », in Les études gay et lesbiennes, ERIBON Didier (éd.). Paris : Éditions du Centre Pompidou. Marie-Émilie Lorenzi, « « Queer », « transpédégouine », « torduEs », entre adaptation et réappropriation, les dynamiques de traduction au cœur des créations langagières de l'activisme féministe queer », GLAD!, 2017 Keivan Djavadzadeh et Pierre Raboud, Le populaire est-il soluble dans les industries culturelles ? Courants dominants et contraires des cultures populaires Lawrence Levine, Culture d'en haut, culture d'en bas. L'émergence des hiérarchies cultu- relles aux États-Unis, Paris, La Découverte, 2010. John Clarke, Stuart Hall, Tony Jefferson et Brian Roberts, « Subcultures, cultures and class », in Stuart Hall et Tony Jefferson (dir.), Resistance Through Rituals. Youth Subcultures in Post-War Britain, Londres, Hutchinson University Library, 1976, p. 10 (nous traduisons). Culture, Class, Distinction, Tony Bennett Philippe Coulangeon, Les métamorphoses de la distinction : inégalités culturelles dans la France d'aujourd'hui, Paris, Grasset, 2011. Get bonus content on Patreon Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

This is an excerpt from a patrons-only episode. To hear the full episode and dozens more like it, visit Patreon.com/LoveMessagePod. In this patrons episode we begin a reading series on a book we mentioned in the last episode: ‘Resistance Through Rituals: Youth Subcultures in Post-War Britain', edited by Stuart Hall and Tony Jefferson. This collection, first published in 1975, is a classic of the cultural studies reading list, but upon revisiting it for this show Jeremy and Tim found its content extremely pertinent to the project of this podcast. So, in true LITM style, why have one episode when you can have many? As such today we embark on a deep reading of the volume, starting with the first three chapters. Jeremy and Tim give a historiography of Stuart Hall's analytic method, tying in their own journeys through the academy, before discussing three interesting UK subcultures: Teddy Boys, Mods, and Skinheads. We hear about amphetamines, ska, racism, class, big lapels, Peaky Blinders, cut-price suits and the first teenagers in this journey through mid-century Britain. Stay tuned, much more to follow next time. Tracklist: Bill Haley - Rock Around the Clock The Who - The Seeker Symarip - Skinhead Moonstomp 

This is an excerpt from a patrons-only episode. To hear the full thing, and much much more, visit Patreon.com/LoveMessagePod to sign up from just £3 a month. In this patrons episode we thought we'd begin to explore the academic discipline of Cultural Studies. Tim and Jeremy (both Cultural Studies professors themselves remember) explain the ways in which academic study of popular cultural was developing in the mid-70s, including the political motivations informing academics developing the discipline, in the wake of sociology and social anthropology. They talk about analysis of subculture, Raymond Williams, Stuart Hall, Mods, Rockers, nostalgia, Cool Jazz, with a healthy dash of DH Lawrence thrown in for good measure.  In our next episode we'll discuss in detail the seminal book Resistance Through Rituals: Youth Subcultures in Post-War Britain. Books: William Foote White - Street Corner Society: The Social Structure of an Italian SlumC. Wright Mills - The Power ElitesRaymond Williams - Culture and SocietyRichard Hoggart - The Uses of Literacy DH Lawrence - Lady's Chatterly's LoverStan Cohen - Folk Devils and Moral Panics Paul Willis - Profane Culture Tracklist:Lennie Tristano - CrosscurrentsEwan McColl & Peggy Seeger - The Black Velvet BandThe Who - The Kids are AlrightBuddy Holly - Not Fade Away

Send us a Text Message.In this thought-provoking episode, host Emeka Okereke sits down with the visionary Ghanaian-born British artist and filmmaker John Akomfrah. Akomfrah is renowned for his groundbreaking contributions to contemporary art and film, where his work poignantly explores themes of memory, post-colonialism, and the lived experiences of migrant diasporas across the globe.The conversation delves into Akomfrah's illustrious career, beginning with his pivotal role as a founding member of the Black Audio Film Collective in 1982. The collective's debut film, Handsworth Songs (1986), marked a significant moment in British cinema. It examined the 1985 riots in Birmingham and London, showcasing Akomfrah's distinctive style—a rich tapestry of archival footage, still images, and newsreels that challenge conventional storytelling methods and invite viewers to confront complex social issues.Akomfrah's work is not just a reflection of historical events but a deeply personal meditation on the intricacies of race, identity, and the persistent impact of colonial legacies. In this episode, he shares insights into how his films and installations serve as vehicles for re-inscribing identity, using art to navigate the often turbulent waters of racial narratives and their profound influence on societal relations and personal identity formation.Listeners are invited to explore the philosophical underpinnings of Akomfrah's oeuvre, as he discusses the continuous process of identity formation in dialogue with the ideas of intellectual giants like Stuart Hall and Frantz Fanon. The episode also touches on contemporary issues, such as the global resonance of the Black Lives Matter movement following the tragic killing of George Floyd and the societal upheavals caused by the COVID-19 pandemic. Akomfrah articulates how these events underscore the ongoing “presencing” of diasporic identities and the existential realities of living with an awareness of potential violence.Throughout the conversation, Akomfrah offers a rare glimpse into the creative process behind his works, emphasising the role of artistic passion, integrity, and sacrifice in the pursuit of meaningful art. His reflections provide invaluable guidance for artists today, encouraging them to engage deeply with the cultural and political dimensions of their practice.This episode is a must-listen for anyone interested in understanding the intersections of art, history, social commentary and the historical archive, as well as the power of film and visual art to provoke thought and inspire change. Tune in to experience a rich dialogue that intertwines personal narratives with historical and philosophical reflections, offering a deeper understanding of the cultural significance of art and its transformative potential in society.Support the Show.Hi, amazing listeners! Emeka Okereke here. I am the founder and host of this show. If you've enjoyed the stories, insights, and creativity we bring to this podcast series, I invite you to join my Patreon community at patreon.com/EmekaOkereke.

Cross-promotion! Van Jackson joined the Hegemonicon podcast and is sharing the experience here with Un-Diplomatic listeners. Van and show host William Lawrence discuss the dangerous strategy of global primacy that drives US foreign policy from many angles. What are the contradictions in US industrial policy? How does primacy relate to China and great-power competition? What kind of international order is emerging? What is the political coalition that can keep us out of catastrophe?Become a subscribing member of Convergence at convergencemag.com/donateThe Hegemonicon PodcastConvergence Magazine

Philip welcomes Matthew Elia to discuss his new book, The Problem of the Christian Master. Taking a turn into the theological we discuss how St. Augustine's relationship with the master/slave duality has impacted modern Christian thinking. We dissect how this connects to Black Studies, liberation politics and on the other side of the equation Christian Nationalism. The Drop – The segment of the show where Philip and his guest share tasty morsels of intellectual goodness and creative musings. Philip's Drop: Engage with Stuart Hall (https://www.stuarthallfoundation.org/stuart-hall/) Matthew's Drop: From a Broken Bottle Traces of Perfume Still Emanate – Nathaniel Mackey (https://www.ndbooks.com/book/from-a-broken-bottle/) Special Guest: Matthew Elia.

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Tonight we present our sister podcast Continental Shifts. Hosts Gabriel and Estella speak with Tavae Samuelu.   Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Swati Rayasam: [00:00:35] Good evening, everyone. You're listening to APEX Express Thursday nights at 7 PM. My name is Swati Rayasam and I'm the special editor for this episode. Tonight, we're wrapping up the podcast continental shifts created by bi-coastal educators, Gabriel Anthony Tanglao and Estella Owoimaha-Church who embark on a voyage in search of self, culture and the ancestors. Last time we featured the concept's podcast, Gabe and Estella, talked with union leader and educator Yan Yii about creating culturally relevant classrooms, the importance and emotional toll of teachers being a social safety net for marginalized students, and the ever-growing union presence in education. Tonight. They're talking to Tavae Samuelu about what it will take to organize across ethnic groups, specifically Pacific Islander and Asian communities, beyond ethnic or national lines. And what future we're visioning for when the US empire falls. If this is your first touch into the conshifts podcast, I strongly recommend diving into the apex archives on kpfa.org. Backslash programs, backslash apex express to check out the previous episodes. And also to check out the podcast on ConShift's site at continentalshifts.podbean.com or anywhere podcasts are found. But for now, let's get to the show.   Tavae Samuelu: [00:02:05] When Toni Morrison talks about Invisible Man and asked this question of like invisible to who? Like, what do I care if whiteness sees me? Also know I come across folks who are like, I say API cause I was taught that that was inclusive. And I was like, I bet you a PI didn't tell you that [laughs].   Gabriel Tanglao: [00:02:27] What will it take to organize across ethnic groups, specifically Pacific Islander and Asian communities. In this episode, we rap with the amazing Tavae Samuelu to strategize ways we might organize AAPI folks across and beyond ethnic or national lines.   Estella Owoimaha-Church: [00:02:48] What up, what up? Tālofa lava, o lo'u igoa o Estella. My pronouns are she/her/hers, sis, uso.   Gabriel Tanglao: [00:02:53] What's good, family? This is Gabriel, kumusta? Pronouns he/him.   Estella Owoimaha-Church: [00:02:56] Tavae Samuelu is the daughter of a pastor from Leo Lumoenga and a nurse from Salemoa in Samoa as the executive director of Empowering Pacific Islander Communities, she's a passionate advocate for Pacific Islanders and is committed to liberation for all. Tavae was born, raised, and currently resides on Tongva territory. She credits her time on unceded Ohlone land for her political consciousness. During the pandemic, she has learned that her most important title is Auntie Vae. I had the pleasure of meeting Tavae at the Asian Pacific American Labor Alliance Conference in Vegas a couple of years ago when I sat in on her workshop related to organizing Pacific Islander communities. It was, and I'm sure I've told her this by now, one of the first times in my life I have ever felt seen as a Samoan woman. Uso, thank you so much for joining us today. Please go ahead and take a few minutes to further introduce yourself to our listeners.   Tavae Samuelu: [00:03:57] Thank you, Stella. I've heard you say that before and it always makes me tear up [laughs]. That's also probably the most rewarding aspect of this job, of this community work, to be able to hear from people that they feel seen and validated. By, you know, by what we do and what, by what we put out there in the world. As I said, you know, currently residing on Tongva territory, what is momentarily known as Long Beach, California, until we get this land back to who it rightfully belongs to. You know I'm really clear and really intentional in this pro indigenous approach of naming the original stewards of this land because it's important to me that we know who to return the land to when this empire falls and that we're really clear, right? Not to just be in solidarity as a performative aspect, but naming our indigenous siblings who continue to exist, who are incredibly resilient and are still the experts on the best way to take care of this land and each other and how to be good relatives.   Estella Owoimaha-Church: [00:05:13] She said, “when the empire fall,” I went [laughs].   Gabriel Tanglao: [00:05:16] When the empire, when the empire falls. When…so.   Tavae Samuelu: [00:05:19] I mean, let me credit to Dakota Camacho, who taught me to say “momentarily known as” I was like, yeah, that is a manifestation, if ever. I like that. I'm gonna, I'm gonna borrow that. Let me also cite Dakota Camacho for that.   Gabriel Tanglao: [00:05:33] Tavae I would love to know just a little more about your backstory. What brought you to this work in particular, organizing in the Pacific Island community and spaces.   Tavae Samuelu: [00:05:43] My path was circuitous. I think there are a couple of milestones that are important to be explicit about. I've been Pacific Islander my entire life, right? Whatever that means to be born into racism and understand that race is a social construct. And so what it means to be Pacific Islander has also changed every single moment of my life. I would say that the way that I language and articulate my Pacific Islander identity most definitely needs to be credited to black feminist thought and that despite being Pacific Islander my entire life [laughs], it wasn't really until, you know, I was an undergrad at Cal and an ethnic studies major and introduced to Audre Lorde and bell H=hooks and Angela Davis and especially Kimberlé Crenshaw, right? The person who so often is not credited enough for coining intersectionality. But I want to be really clear, I didn't understand Pacific Islander until I got language from these black feminist thought leaders. Folks who were so so brilliant about naming what it means to walk around in a world that is both racist and sexist. And then, through an ethnic studies class that was on time on American History, right? I'm a first year Cal and it also meant I went kindergarten through 12th grade not hearing a single thing about Samoans. And had to get to my freshman year of college to see anything about us and having a lot of critical questions about why that is right. And everything leading to one thing or another. I was like, oh, well, there's not enough of us in higher education. So, well, why aren't there enough of us in higher education? I know. Brilliant smart, talented Pacific Islanders. So you start getting into like the systemic and institutional barriers around. So there was a lot of critical race theory consumption that happened for me really in gaining an elitist language for things that I experienced my entire life, right? And then after getting black feminist thought, then being able to read about Pacific Islanders through Epeli Hau'ofa and Sia Fiegel and Haunani Kay Trask and so many ancestors and elders who really blazed a trail around things, who became definite, and more recently, Teresia Teaiwa. So I say that, and there's also a piece of it where I would love to say that there was like this drive that came from this really positive place, but a lot of it was just anger. Like that initial phase of building your political consciousness where you wake up and realize how up is, oh, man like, what can I do? And then sort of moving throughout these other phases of political consciousness building where then I'm like, oh, but there are ways that I participate in the systems that disenfranchise us, but also that internal work and still being there. And so even most of my organizing and like even professional career has actually been in multicultural spaces outside of the Pacific Islander community. And it's really only with EPIC that I've been able to deeply engage in that. And the irony of being called Palangi or the Samoan word for white my entire life and then never feeling Pacific Islander enough and now being charged as the leader of a national Pacific Islander organization that is frequently asked to define PI, so, you know, that is the irony of the universe for me.   Estella Owoimaha-Church: [00:09:07] There was so much, so much there. Our listeners cannot hear me like banging on the table and snapping and, but, again, you are another guest who has affirmed the absolute importance of ethnic studies in our education, in our process, and you are another guest who has affirmed the absolute necessity of black feminist thought, like in all of our upbringing and conscious awareness rising. And like maybe there's a case study here in season one [laughs] that's formulating on how we became the educators and organizers that we are. Gabriel, you were a social studies classroom teacher, and then moved into taking on union labor work like heavily, what was some of your motivation or inspiration to make the move from the classroom and step heavy into union labor organizing?   Gabriel Tanglao: [00:10:16] If I'm keeping it 100 percent real, I didn't want to leave the classroom. I loved the classroom. I still love the classroom. It was the foundation of just my passion in specifically the Bergenfield community, which we've talked about in the past episodes has a larger Filipino population. So not only was education, just a pathway to be able to help uplift, engage my people, young folks in my community. But the union organizing space in Bergenfield was also formative in allowing me to engage on a broader scale. So that said, when making the transition out of the classroom, which was a difficult decision, to step into the union organizing space on a statewide level, it was really just with the possibility of being able to support educators on a larger scale and have a broader impact and specifically in my role in professional development, I consider this the only type of full time union work that I would leave the classroom for because it's the closest to the classroom. And in professional development, I think there's this old school perception on PD that's really sit and receive canned PowerPoints. And I feel like this conversation around organizing, there's actually a really fascinating exploration between facilitation, education, and organizing. They all pull from the similar skill sets, right? Sharing resources, bringing people together in shared learning, collective understanding, trying to figure out how the collective wisdom can allow us to just transform the community spaces, the up society in which we live. All of the things, Tavae set it off so we can do that she established some new rules. But to keep it relatively brief, I would say the professional development role and the opportunity to organize on a larger scale is the only reason that I considered leaving the classroom.   Estella Owoimaha-Church: [00:12:30] I know you, you touched on this already, but I'll go ahead and ask it and I'll ask both of you and I'll toss it to Tavae first. In what ways does your culture and your identity inform the work or vice versa?   Tavae Samuelu: [00:12:46] I think that it always has. There was a point at which I thought I needed to come to EPIC and sometimes that's still true. That I needed to come to EPIC in order to give primacy to my Pacific Islander identity, I had spoken earlier about most of my professional career and even like, as a student organizing was done in multicultural spaces that were, you know, in, in this sort of umbrella way identified as black and brown. But they weren't spaces where I was PI, I was like, you know, most often a woman of color, more broadly, a person of color, but there was never really an understanding of Pacific Islander. Whether people knew it or not, everything I was doing was in a very Pacific Islander way. From the way I speak to things that people would have identified as very humble. I was like, oh, that's just how PIs do it, right? That there's a protocol to things. The deference to elders, the, I love my best friends says, all I do is quote people [laughs]. But there's this part to me where it's like, everybody quotes people I just cite my sources. But there's a part to it too where even citing your sources is very Pacific Islander in that you are naming the genealogy of something, of a thought, of a practice, of a story, right? That you are always going back to the roots of where you came from and that conclusion. And also like a lot of ways where things that I was recognized for was in storytelling. It's like, oh, that's a really good. And folks not realizing like, oh, that's, that comes from me being Pacific Islander. Like that comes from me being Samoan. Not in spite of, but because of it. And so now there's a lot of ways where the work is defining Pacific Islander. And this other really interesting piece that EPIC does leadership development. That means we work with a lot of young people and the vast majority of our young people are second, third, fourth generation, right? Fairly removed from their indigeneity. And because of that, growing up in diaspora, in particular, growing up in the U. S., that there's always this thirst for Pacific Islander culture, and that's what they come to us for but also this notion and kind of this living conversation about what is PI, right? And that we ask them, and then many of them not feeling Pacific Islander enough, like that being the through line. But when you ask, like, what is Pacific Islander, is advocacy Pacific Islander, is education Pacific Islander? And oftentimes hearing from them, really troubling narratives that they've internalized about what PI is, and then having to untether and tease out, like, where did you get that from? Where did that story come from? Did it come from PIs? Very often, not, right? That, that what it means to have to constantly interrogate the ways that white supremacy controls how you understand yourself, controls your story, right? And so, you know, what does it mean that to our young people, that being PI means automatically and inherently means being part of the military, because that's what it means to be a warrior culture. Or that being PI is playing football or that being like that many of the narratives that they had taken to be factual were also grounded in the consumption of their bodies and wanting to trouble that notion. Right? And then also empower them to participate in the creation of a new narrative. So we sort of sit at this place where our work is to both remember culture, spread that remembering, and also watch it evolve and empower our young people to participate in that evolution and feel ownership of it.   Gabriel Tanglao: [00:17:05] I'm just gonna have a real moment right now on this episode and just say I wish I had a rewind button right now just to run that back because I'm trying to process some of the knowledge you just dropped and thinking about the ways that our culture and identity inform the ways we show up in spaces, specifically the ways that our perception is grounded through the lens of white supremacy culture and the consumption of our bodies is the way that you framed it, but how do we transform those narratives to be grounded in our own indigenous authentic cultural lens. So just Tavae, thank you for jumping in there. I was thinking about this question in what ways does my culture and identity inform my work? And I'm going to keep it real with you that I'm still exploring that right now. I recognize that the knowledge of self, the knowledge of Filipino history is something that I am becoming more familiar with and drawing more connections with in my adult life. Of course, being Filipino, having the cultural roots be present in my life, but also being a first generation person in a predominantly white suburban area, assimilation is something that is very much the reality for first generation folks. It wasn't until college, it was an educator, a professor Osei, on the literature of African peoples that started to help spark that critical race consciousness and sent me down a journey to become more race conscious and explore that. So to respond in short, the cultural identity, I'm still exploring that now, but I will say this. that the more that I learn, the more connections that I'm starting to realize. Being that I'm now heavily involved in the union spaces, and that's been a big part of my journey recently, I've come to learn about the farm workers and the Filipino organizers across Hawaii and the West Coast that have been pivotal in American history, labor organizing that I wasn't aware of. It was actually a moment of pride as I learned about that through APALA so APALA was one of the places where I was educated about this history and I'm realizing a lot of the connections that I'm making in my people, cultural roots.There's something there that I'm still unpacking right now, still exploring right now, and that's part of this Continental Shifts podcast. It's a real time exploration of how our culture and identity inform the ways we show up now. So that's, that's how I think about it in this moment.   Tavae Samuelu: [00:19:56] I love that and I think even as you were saying that what comes up for me is a lot of stuff too. That's also what's unique about EPIC is because I know our young people everywhere else they go will tell them that culture is a deficit. Right. It's the thing that you need to put away in order to succeed. And that we're also really clear of like, well, we are asking them to define success. It's not about aspiring to whiteness. Right. That I'm not trying to replace American exceptionalism with PI exceptionalism. And this other piece around culture is like, culture is not a costume. But it's most definitely a uniform for me, right? Like that when I go to the Capitol, if I'm lobbying in Sacramento, if I'm in D. C., I'm wearing my mom's fulakasi so that everybody can see, right? So to bring her with me as like a physical reminder. But also so my people see me there, right? Like a pulakasi, you wear it for ceremony. You also wear it to do faius or work when you're in service, right? So if I'm wearing a pulakasi, you know that I'm there for teltua. You know that I'm there to be in service, and that signaling to our young people, and then like the ceremony part of it, right? There's a sacredness to it. So if I'm in it, you also know, like, that you know what I'm there for. You know I'm about that business if we're, if we're in it. And you know, it tells other people, like, yo, this is how much we belong in the capital that I didn't put on, you know, I didn't put on some pantsuit or a blazer or whatever the case so that white people will recognize me. I put on a fulakasi so you all could see me. Right? And I think, and I've talked to this to a couple of folks about it, right? Like when Toni Morrison talks about Invisible Man and asked this question of like invisible to who? Like, what do I care if whiteness sees me? Like, the first time white people saw us, they decided, like, we were savage and they needed to take our land from us. It's actually not safe for white people to see me. Like, I just need our folks to see each other, right? And this other piece too, around narratives and story and culture, right? Like, that's the importance of APALA, of EPIC, of, of Ethnic Studies, is like, it'll give you the stories white supremacy never wanted you to know about yourself, right? That, like, white supremacy will tell people about the Aloha spirit, and that, like, Kanaka are just so grateful for tourism to have you on their land. It's like, yo, my favorite stories about Native Hawaiians are when they killed Captain Cook, cause that just like stepped out of line and tried to take too much right.   Like, those are my favorite stories. And so, you know, they'll tell you about us being warriors to recruit our young people for empire, like, yo, if you're gonna talk about words, talk about the Polynesian Panthers who stood toe to toe, inspired by the Black Panther Party to surveil the cops who were harassing, deporting and doing all of this up to our community. Or like tell the stories about our healers, right? Big Pharma will copyright things that we've been using to treat and heal our people for years so that it's not accessible on our lands. Like those are the stories where I'm just like, yo, I need all of our folks to know more of this. And I think even to that note Estella and I got to, after that APALA workshop got to reconnect through LE GaFa. And LE GaFa is also really important, like all of these language revitalization programs that are coming up, because even in a Fa'a Samoa or like a Samoan context, the three pillars of identity are land, family, and language, right? And so many of our young people come to us, you know, if you're in diaspora, that means you, you're divorced from your land. Many have lost language and then family is complicated. Family is real complicated [laughs]. And so how did we also become that space of redefining Samoa?   Estella Owoimaha-Church: [00:23:36] Oh, sis. So much has been said, but when you were speaking earlier, I thought back to how I felt when I first met you. And for the first time I was seen by my sister. You know what I mean? Like, I have never been in space with other Samoan women and felt at home until then. And then in thinking about LE GaFa and why I chose to take the class at 30, trying to learn a language is hard at 30, trying to learn Samoan at 30 oof! It is one of the biggest challenges I've ever accepted in my life. But every time we are in class, things just feel like they were already in my bones. And I didn't have a name for it or I didn't know what it was. So folks are always telling me, Stella, you're a storyteller. And you know, obviously I'm a theater major. Ended up in storytelling. And it's definitely a part of my practice as an educator. But like, now I know, well, that was in my bones, that is my lineage, that's my heritage, that's my ancestry. From both sides, you know, you know what I mean? I'm Nigerian and Samoan, I get it strong from both sides of who I am. I just love holding on to that thought that all of these things that someone tried to rip away from me, tell me was not okay, they couldn't because it is deeply innate. It is literally in… in me and it cannot be taken. And so my journey throughout my life to it was just that. It was something that was misplaced and I just had to find it again and I'm happy that I am there and to what Gabriel said earlier, that was definitely a reason why we chose to start this podcast because I can see it on my social media feeds, that there is a thirst, especially among young Samoans, to find out more about what's going on, I now have so many, oh, Samoan daily words and Samoan proverb, you know what I mean? Like so many folks I'm following and people are also trying to learn the language, I'm meeting and making connection with random Samoan artists on Instagram who now are in the LE GaFa class. And like everyone is now connected through social media. Because all of us, like you said, we are living in diaspora and those three parts of ourselves, we are now having to find. They're misplaced and we're in search of them and are lucky and blessed to be able to find each other so that we can rediscover those pieces of ourselves.   Gabriel Tanglao: [00:26:09] Tavae, when you were talking about the different stories that aren't told that should be told, you got me thinking about Lapu Lapu in the Philippine Islands, the chieftain that defeated, Magellan and stemmed off the first wave of colonizers coming through to the Philippines. I didn't learn about that in my, in my fourth grade class when I had to do a history research project. I learned about Magellan discovering the Philippine islands and that's not the story. Tell me the story about Gabriela Silang and all of the Filipino revolutionaries. So I was feeling what you were saying earlier. And also, with the deficit narratives that are placed on us, Dr. Tara Yasso, who introduced the Community Cultural Wealth Framework, the idea to challenge the dominant culture's narrative, the deficit thinking around us, and recognize the value-based, asset-based, capital-based thinking of cultural wealth that we're bringing to spaces, that's real.   Swati Rayasam: [00:27:07] You are tuned in to APEX Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online at kpfa.org.   Gabriel Tanglao: [00:27:22] Tavae, I do have a question about your organizing work with EPIC. That's a dope name, by the way just got to shout that out. But what success have you and EPIC had in organizing across PI communities?   Tavae Samuelu: [00:27:37] Credit for the name goes to Ono Waifale. You know, so EPIC started in 2009 by a group of young Native Hawaiian and Pacific Islander leaders, mostly in higher ed, Ono, and a lot of it's sort of like the seeds of it planted, in the Pacific Islander leadership pipeline. So there's like a lot of hands that went into building it. Ono Waifale was one of the young people who went through that. And so the name EPIC comes from him. You know, something about the word success gives me trepidation. Like I have a thing about it, and maybe this is also me having a hard time just discerning between, humility and insecurity of like when you call something a success that people come and like want to hold you accountable to that. There are things that I feel good about, things that I feel proud about and. You know, it's my own recovering perfectionism that has me hesitant about it. That has me like, Oh, if I call that a success, there are so many things that I would have nitpicked about it, that I would done differently. You know, I'm always going to say the young people are my favorite part of this work of EPIC as an organization. On like that Huey P Newton, like, the revolution is always in the hands of young people. There's also a way that they are the best compass and litmus test, right? In that audacity that young people have of it could be better. And I'm just like, Oh, that's dope. Like, cause I think there's also a lot of ways where you know, I'm always an aspiring radical elder and trying to figure out how I can be that radical elder right now. But recognizing, a lot of the markers for adulthood and maturity are about sometimes, like, how much closer you get it to status quo, to like being more served by existing systems. And so there's a way in which I'm going to age out of this role. And I'm always looking for the young person who's going to take it on and keep up that mantle of demanding more, right. Of keeping us accountable to that. And so I think it's always the young people who are like over inspiring and also so brilliant and have so much heart around this and are such a good reminder because there's also ways in which they're closer to the problem because of their youth, right? And so because they're closer to the problem, they have more solutions and they're also a better way of vetting the viability of something that I might think is so great, but I'm doing all this grass top of what do I know if I'm spending all my time talking to funders and elected officials?   Like, I need the young people who tell me stories about I couldn't do homework because I had to do files for my mom and my grandma. And then I also had to take care of my little siblings and like, that's the kind of where I'm like, Oh, that's actually what should be dictating our policy agenda, right? Of like, how young people are thriving in this world, right? Because they're always going to be the marker of a healthy society, right? And that because they are part of that most vulnerable group, because they inherit so much . And then also the ways that we're developing young people into adult allies. Like, how are these young people also then looking at themselves of like, oh, let me be that, like, that OG that all the younger folks can come to as well. Like that they're preparing themselves also to take up the mantle and they feel good about it. Like that they feel ready and maybe if not ready, that they feel supported like, when they take that on, all the adults aren't going to disappear. And then there's also like a relativity to it, right? Like, in many spaces, I'm the youngest ED, or I'm the youngest “leader” whatever that means. And so there's me kind of also feeling young in that way, but then sometimes I'm like, oh, I'm the adult in the room [laughs]. Lamenting that ugh I gotta be the grownup. So I think that piece too is a weird in between that, that I'm in, but like I I think those are the parts of EPIC that feel good. And I think this speaks to the API aspect of this episode and where we're going to be diving deeper in. It's always a success to me when I've got more accomplices and allies for the Pacific Islander community. Right. When I have more people beyond PI's that are asking about us, that are fighting for us. Right. And that's a solidarity and then, you know, this is also an inspiration and something I like feel good about the direction that we're moving in is being really explicit about our organization being pro black and pro Indigenous and anti racist. Not because it's trending, because Imma be in this, [laughs] like even after it stops trending, but because it also signals to folks that we're a safe place to land. That if we say it out loud, you can hold us accountable to it, but you also know that you can come here and talk about and go there with us.   Estella Owoimaha-Church: [00:32:48] What you said about young people, I think, is my favorite part about being a classroom teacher. It is, I think, exactly for that reason. And I can sit and sit and lesson plan, lesson plan, lesson plan, get to class, and kids are like, nah. Now you, that's corny. You thought it was, you thought it was great, but Miss, let me tell you, but then I love that they feel absolutely comfortable telling me that it's not as dope as I thought it was [laughs]. And then we, you know, I just let them take over the lesson at that point. What are the critical issues that you foresee us needing to mobilize around? Maybe it's right now or in the immediate future.   Gabriel Tanglao: [00:33:28] Yeah, I guess what's present for me based on this conversation has me thinking about education, thinking about the stories and the narratives that are out there, and thinking about decolonizing curriculum as a primary frontline issue, but I actually need to shout out Kai, who was one of our guests, that decolonizing curriculum, if we flip that framing to indigenizing curriculum, is perhaps a better approach in terms of how we are more historically and culturally responsive in our approach. Why is that important? I think it's important to mobilize because I'm starting to recognize that the narratives that are being shared throughout public education in this country really do have a major impact on perpetuating white supremacy culture and continuing the violence that we're seeing. So, the obvious physical violence, but the forms of emotional violence and trauma that are just part of the mythology of the ways this nation state perpetuates white supremacy, patriarchal culture, capitalist system at large. So, I feel like part of my educator roots always calls me to that. But I think because Tavae and Estella, you're making sure we're grounded in understanding the youth perspectives that's present on my right now as a critical issue. And that's also going to be now and forever, perhaps, right? Oh wait, no, actually, Tavae, I'm gonna take some learning from what you shared at the beginning. The empire, when it falls, right? We're preparing for when it falls. So I'll just, I'll leave it there.   Estella Owoimaha-Church: [00:35:17] I think right now, like, educators across the nation, an immediate charge is to pass ethnic, like, ethnic studies has to be it everywhere, across the board, preschool to 14, like, mandatory, we've got to make sure that ethnic studies, um, so whatever state association across all of our unions. When ethnic studies ends up on your legislative body on the floor, yes on ethnic studies and push it and make sure that, it is what it's supposed to be and not some watered down, BS where you've taken out words like anti blackness and white supremacy. Let's make sure that. Every child has access to that, and it is what it's supposed to be because, like you said, I'm not trying to hear about Magellan discovering some he didn't discover in the first place. I'm trying to learn my whole truth, and it'd be great if I could get it, you know, starting at preschool instead of having to go, like Tavae put it earlier, I had to get that elite language in order to name the stuff. Like, I shouldn't have to go all the way to Graduate school, undergrad to figure out who the hell I am and then do something with that. So ethnic studies, I think, is the thing that needs to happen like right now.   Tavae Samuelu: [00:36:43] Well, I guess I'm also thinking about this ethnic studies piece too, because I fully support it and I know there's like a save PI studies coalition full of brilliant, like PI educators, also like very much Manawahine which folks should definitely follow. I think there's this piece too, where if you're going to mandate ethnic studies, I also need a pipeline for teachers of color and not just a pipeline, but Right, to support and retain teachers of color. Because there's this concern that I have too of what does it mean that most teachers are white? Like that's the other part, right? I was like, oh, white people are, I've never met a white person who teaches ethnic studies well. Never. I don't even know if it's possible, but you'd have to break yourself to do that, right? And also to think back of, like, the origins of ethnic studies in the 1969, the Third World Liberation Front. What it was created to respond to, the fact that it was also meant to be a college, not a department of, what does it mean to do ethnic studies in biology, right? Like, what does it mean to do ethnic studies as a lens through which we observe everything, right? Because if you have ethnic studies, you actually don't need US history anymore. Like, if you have ethnic studies, you don't need European history anymore, because ethnic studies is all of that, right? It's all of that. It also, you know, I agree, Ethnic studies it taught me a set of values and a way to look at the world and not just stories, right? It made me question all the things of like, what is essentially like the propaganda that our young people receive in formal education spaces [laughs]. And so I say this too, of like, yes, absolutely, all of that, it should be accessible, it should be invested in, it should be from us, there should be a naming of the fact that the US and education systems are, traditional education systems are invested in and fans of revisionist white supremacist history and that there's simultaneous campaigns that need to happen. And I defer to you all in your expertise and brilliance as educators. Right.   Every issue is a critical issue right now. Everything. You know, especially like COVID-19 and Pacific Islanders, I think in the context of this episode, in this podcast, this conversation, I'm at an impasse with Asian Pacific Islander or API, the terminology as an aggregate has been around since, you know, 1970s ish, and for me, because it's been around that long, it means that, API spaces and organizations have had since the 1970s to figure it out. So we're in 2021 right now and I'm having conversations with folks about what about PI and like there's a request for patience that just frankly is not fair. There's also just, like, this dynamic that doesn't get investigated. So when I talk about being at an impasse, it's that PIs already don't do API, that data disaggregation is actually just a request for data to catch up to the ways we already organize ourselves as communities API is a false promise and a site of erasure for many communities, not just Pacific Islanders, right? That Southeast Asian, South Asians, Filipinos as well get erased in these things, right? That even under API, we were still actually just being held responsible for a majority East Asian representation. And that it doesn't investigate the inequitable dynamic that exists between and AA and PI so this impasse is that the work that we do in advocacy is in recognition of the fact that power and resources are still distributed and disseminated through API. So we have a critical conversation to have as a community because PIs are already not using PI, and it's actually Asian Americans that use API and that it doesn't feel very good, these accountability conversations of calling folks in of like, how can we be good relatives? How can we talk about, because there's also like, you know, Asian American spaces aren't talking about colonization, like the PI as a colonized people, all the forms of racism that we experience being facilitated through that means, and, you know, if we're real, that some of our PI nations are colonized by Asian Americans, like not American, but like Asian nations, right? That there's like some healing that needs to happen. And so this, I don't know that it's a critical issue so much as like a critical conversation that needs to occur in our communities that is inclusive of PIs. Cause I also know I come across folks who are like, I say API cause I was taught that that was inclusive. And I was like, I bet you a PI didn't tell you that. So, yeah, you know, I think about that in the context of this episode, but there's this other piece too of like, You know, my family and I had COVID back in August, and so that was its own, I don't know that I say wake up call, because I, like, what's the humble way to say, like, I've been awake? It was asking this question of, like, what facilitated our survival, right? And a lot of actually what came to me was around labor. Was around union organizing and those wins of like we survived because I got a livable wage. I have paid sick leave I have like health insurance I have all of these things that I'm really clear were won by unions were made possible by labor and they're treated as privileges right or even like speaking English Like, all of these things that I was just like sitting with, like, oh, those are actually now shaping our demands of how we are going to move our advocacy work, or, you know, that we're housed, all of these things where I was like, oh, these are actually, there's not one critical issue, because the insidious nature of racism and poverty is that it could manifest itself in so many ways in our community that lead to premature death, and in that, like, Ruthie Wilson Gilmore way where she defines racism as the set of systems that lead to premature death. So that being like, oh, those are all the critical issues for me.   Estella Owoimaha-Church: [00:43:12] We need to, we, we're going to have to like come up with a syllabus for this episode, like to drop this [laughs] episode next week that has everyone cited all the articles and all the things listed so that we can like, yeah, I'm disseminating a syllabus with this episode. And I think that you were, you were right in that. First of all the disaggregation of data is something that is a theme that has come up on nearly every episode too in this podcast. It was another reason why, when Gabriel and I met, that was one of the first conversations we had because I have been very vocal in our caucus that there is some healing and reconciliation needs to happen. There is a reckoning that needs to happen. We need to deal with the anti blackness and et cetera, et cetera. In our caucus, right? And the fact that this caucus is meant to represent too many dang people and you try to squeeze us all together and make, like, all of our issues one issue, and it just does not work like that for all of the reasons that you said, but it doesn't mean you said, how can we be good relatives? It doesn't mean that moving forward, we can't be good relatives and figure this out. I think you're right. We've got to stop and have the conversation, before we can really move forward. And it's probably gonna be a long conversation. It's going to be a long conversation and one that happens continuously and in various spaces, but it definitely needs to happen moving forward aside from what you've already shared with us, what do you think it will take to increase the visibility of our communities and mobilize PI people around some of the critical issues that you've already talked about.   Gabriel Tanglao: [00:45:08] So Estella, your question has me thinking, and the energy from this episode in particular has me fired up, if I'm keeping it real, that if we're talking about visibility for our communities, obviously organizing is at the core of that, making sure that we lift up and create spaces for our people to come together and discover that collective wisdom within our own respective communities. But the fire that you all lit right now has me thinking that just being unapologetically and fearlessly courageous in the face of white supremacy culture within our own spaces, whether that's in the organizations, institutions, businesses, all of the places that we exist. I'm recognizing actually in this moment that one of the things that Tavae said earlier about not being seen by white supremacy institutions is actually safer, which is also very true in the way that things manifest. But what I'm feeling right now is increasing visibility. We're in a moment where, we're in this moment where our ancestors have prepared us to do battle in the ways that we are in our generation to try to disrupt the colonizers in our own respective ways. So those are my thoughts.   Tavae Samuelu: [00:46:34] Well, you know, I think the part of your question that I'm grappling with is this visibility piece, right? Because there are a lot of ways where I feel like our community is actually hyper visible, right? Like we've got The Rock, we've got Jason Momoa, we've got like all of these like really visible figures in our community who are also like very loud about our culture. And so there's this piece where I sit with is it that we need to be visible or is it like in this, man, I don't want to cite Chimamanda Adichie because she's like super TERFsy uh, and she had this Ted talk about like the danger of a single story and that actually, what, what troubles our visibility is the community is the singularity of our story here in the US, how there's like one thing that people get to know about. And I think, and maybe it's better to think about Stuart Hall and how he talks about there's no such thing as good or bad representation, because good and bad is constantly changing, right? Even the word bad in some contexts means good. In that sense, that actually what you're looking for as a community is a multitude of representation so that nothing becomes the single story of your visibility. Of how you're seen and understood, right? That that's also like, what white supremacy gets that white people get to be poor and wealthy. They get to be teachers and doctors and criminals, right? And even when they're criminal, we make it Godfather and like, glorify that criminality and so I think that's the part of our community is of wanting that to of, like, how do we get to see ourselves everywhere so that there isn't a limitation around how we mobilize. I also think, and I think this is always the conversation around representation of, like, how do I feel represented? Like you know, I never felt, Tulsi Gabbard is a Samoan woman, and I never felt represented by her like, that's not my people. And so, even that representation piece of, and I've stated this before, of like, yo, if it's not pro Black and pro Indigenous and anti racist, it doesn't represent me. Like, those are not my people.   Like, I'm not throwing down with people who aren't trying to get free. And so if I'm thinking about representation to invisibility, like I want our folks to be exposed and see as many examples of freedom as possible. That the other thing about young people and like language and all this stuff is young people already, really anyone like has a sense of what is not fair or doesn't feel right. That our young people actually, and many of us as marginalized communities, are experts in oppression. Like, you don't need to teach us what up looks like, because we've experienced it our whole lives. And so what does it mean to develop and invest in and build a whole pipeline and lineage of folks who are experts in liberation, who have so deeply exercised that muscle that they don't know anything else, that they only know how to be free. Like, I think that's the part where I'm thinking about, like, that's the kind of visibility I want to see. That's the kind of that I hope that our young people, that I, like, not just our young people, that I also need. And that I also am seeking so much, especially during this pandemic and always as somebody who struggles with anxiety and depression is, you know, on that Miriam Kaba, like hope is a discipline. I am internalizing more and more what that means. You to have to exercise hope as a discipline, as a muscle that needs to grow. I mean, I'll share this with you all, like, thank you Stella for saying happy birthday. It is, just probably one of the most difficult birthdays I've ever had. It is hard to age during a pandemic. In particular, like, because it's so macabre right now. But also because I've been wading through a lot of survivor's guilt. For the last couple of months, I'm just kind of like wondering why other people didn't make it and I did and so I have like a systemic analysis of all the privileges that kept me alive, but I'm still sitting here feeling guilty about making it or about surviving COVID thus far. And then sitting on a birthday, then having, like, every wish just felt really warm, but also sharp. And having to, like, say thank you to every single one to, like, exercise a muscle of gratitude. Like, try to replace some of that guilt with gratitude. But all that to say that I think this is also the direction that EPIC is going in, that like, when I think about these critical issues that it's like translating this thought experiment into tangible action around stuff. I'm sorry, I turned it off, I just completely lost you all.   Estella Owoimaha-Church: [00:51:53] No, I'm, I am with you, I was, y'all, like, I'm. dizzy from just shaking my head. Yes, I legit got lightheaded a second ago. Like, I was just shaking my head. What you just said, I was just like, isn't that the dream? Like, isn't that what we were supposed to be fighting for all those years ago and still today? A whole generation of people who don't know what it is to experience oppression. Like, that's the dream. Like, that's the dream. That, that is what we want and so what you were saying about visibility, you know, I'm, I constantly am struggling, like, with, I think, yeah, The Rock is there, but like, he's a wrestler, he's a movie star, you know what I mean? Like, it's always that same story. And while I appreciate him, I do, because being Black and being someone I always felt like a damn unicorn and The Rock was the only one who was there, who existed other than me and my brothers. And so I do appreciate him and the other celebrities or stars that we have to look to. But like you said, I want where we get to be. Any and everything and all of those things all at the same time.   Gabriel Tanglao: [00:53:19] I'm not sure if this makes it to the episode, but I have to express my gratitude for you just coming through and blazing this whole conversation. And really, I feel like there's just so much that I can't wait to. process and think through. I feel like the impact in this conversation alone is just gonna reverberate not only in my experience, but also our listeners that are tuning in. So Tavae, thank you so much.   Estella Owoimaha-Church: [00:53:47] Recovering perfectionist, that phrase. I'm walking away with it. Actually, it just posted something on like characteristics of white supremacy and the ways in which I was thinking about the ways in which as a theater educator, I have been guilty of perpetuating characteristics of white supremacy because it's so much a part of the way theater folk we do things. And so I was thinking like, but no wait, theater folk and artists, we also have the skills to dismantle white supremacy. It's also in the way that we do things so we do know better and when we know better we should do better so that recovering perfectionist is like in me and it also speaks to something that Gabriel has shared earlier about, you know, assimilation and being a first gen and that very typical immigrant story or child of immigrants like you're going to go to school get straight A's and essay like that show. And then your only options are doctor and lawyer. And don't come talk to me about anything else. So, you know, that that's definitely always been a part of. Me too, is it being in the diaspora and first gen American born, and always feeling like whatever I've done is not good enough. And, but then I'm like, but in whose eyes, whose eyes is it not good enough? And if it's in mine, then I need to sit with that and work past that. So recovering perfectionist, that's where I'm at.   Gabriel Tanglao: [00:55:14] My favorite line from today was aspiring radical elder. I'm holding on to that one. I was feeling that.   Estella Owoimaha-Church: [00:55:22] I wrote that one down too. Fa'a fatai te le lava. Thank you for listening.   Gabriel Tanglao: [00:55:28] Salamat. Thank you for listening.   Estella Owoimaha-Church: [00:55:29] We want to thank our special guest Tavae, one more time for rapping with us tonight. We really appreciate you.   Gabriel Tanglao: [00:55:36] Continental Shifts Podcast can be found on Podbean, Apple, Spotify, Google, and Stitcher.   Estella Owoimaha-Church: [00:55:43] Be sure to like and subscribe on YouTube for archived footage and grab some merch on our site.   Gabriel Tanglao: [00:55:48] Join our mailing list for updates at CONSHIFTSPodcast.com That's C O N S H I F T S podcast dot com. Follow us at con underscore shifts on all social media platforms.   Estella Owoimaha-Church: [00:56:06] Dope educators wayfinding the past, present, and future.   Gabriel Tanglao: [00:56:10] Keep rocking with us, fam. We're gonna make continental shifts through dialogue, with love, and together.   Estella Owoimaha-Church: [00:56:16] Fa'afetai. Thanks again. Deuces.   Gabriel Tanglao: [00:56:19] Peace. One love.   Swati Rayasam: [00:56:20] Thanks so much for tuning into apex express and an extra special thank you to Gabe and Estella for allowing us to feature your incredible podcast. Like I said at the top, you can find other episodes of the ConShifts podcast on our site at kpfa dot org backslash programs, backslash apex express. Or even better, you can go to the ConShifts site to listen on Podbean or wherever podcasts can be found. And make sure to follow them to keep up with where they go next. Please check out our website, kpfa.org/program/apexexpress to find out more about the show tonight and to find out how you can take direct action. We think all of you listeners out there keep resisting, keep organizing, keep creating and sharing your visions with the world. Your voices are important. Apex Express is produced by Miko Lee, along with Paige Chung, Jalena Keene-Lee, Preeti Mangala Shekar, Anuj Vaida, Kiki Rivera, Nate Tan, Hien Nguyen, Cheryl Truong, and me, Swati Rayasam. Thank you so much to the team at KPFA for their support and have a great night. The post APEX Express – 8.1.24 – Continental Shifts Organizing & More appeared first on KPFA.

In this episode, Jordan T. Camp speaks with economist Ibrahim Shikaki about the political economy of Palestine, the economic impacts of prolonged occupation, and waves of protests against the war in Gaza in this turbulent conjuncture. Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall's conceptualization, it highlights the struggles over the meaning and memory of particular historical moments. Ibrahim Shikaki is an Assistant Professor of Economics at Trinity College in Hartford, CT. Jordan T. Camp is an Associate Professor of American Studies and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, CT.

Malcolm Gladwell says that “We have a storytelling problem. We're a bit too quick to come up with explanations for things we don't really have an explanation for.”  In “A Whole New World,” Stuart Hall states that whenever we stop trying to do what seems impossible, we settle for a version of life that God never intended. For the sake of the next generation, he urges us to keep doing what seems at times impossible.Visit our website or connect with us on Facebook, Instagram, and YouTube.

In today's episode I'm speaking to Adam Elliott-Cooper about histories of Black resistance to British policing, specifically how figures such as Claudia Jones, Darcus Howe, and Stuart Hall have theorized and resisted Policing's role in upholding British Imperialism, racial capitalism, and neoliberalism. Adam Elliott-Cooper is Lecturer in Public and Social Policy at Queen Mary and the author of Black Resistance to British Policing and co-author of Empire's Endgame: Racism and the British State. Adam also sits on the board of The Monitoring Group, an anti-racist organization, challenging state racisms and racial violence. SUPPORT: www.buymeacoffee.com/redmedicineICA EVENT: www.ica.art/nervous-systemsSoundtrack by Mark PilkingtonTwitter: @red_medicine__www.redmedicine.substack.com/ SUPPORT: www.buymeacoffee.com/redmedicineSoundtrack by Mark PilkingtonTwitter: @red_medicine__www.redmedicine.substack.com/

This episode features a talk by geographer Gillian Hart from the Howard Zinn Book Fair in San Francisco in December 2023. Hart interrogates the conflation of anti-Zionism and anti-Semitism and situates Palestine/Israel and South African apartheid in a global comparative frame.  Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall's conceptualization, it highlights the struggles over the meaning and memory of particular historical moments.  Gillian Hart is Professor Emerita and Professor of the Graduate School in Geography, Univ. of California, Berkeley, and Distinguished Professor in the Humanities Graduate Centre at the Univ. of the Witwatersrand. This talk draws upon her presentation at the Historical Materialism London conference in November 2023. Questions raised in both lectures have informed her new Antipode article, “Progeny of Empire: Defining Moments of Nation Formation in South Africa and Palestine/Israel,” available here.

Decolonial thinker Professor Paul Gilroy joins EMPIRE LINES live in Plymouth, to chart thirty years since the publication of The Black Atlantic, his influential book about race, nationalism, and the formation of a transoceanic, diasporic culture, of African, American, British, and Caribbean heritages. Published in 1993, Paul Gilroy's The Black Atlantic: Modernity and Double Consciousness explores the interconnectedness of Black diasporas and communities across Western/Europe. He argues that the experience of slavery and colonisation, racism and global migration has shaped a unique Black cultural identity that transcends national borders. By examining the cultural contributions of Black individuals in music, literature, and art, Paul suggests that the Black Atlantic remains a site of resistance and creativity. Highlighting the plural and complex experiences of Black people throughout history and today, he challenges the notion of a singular, essential Black identity. We consider some of the transdisciplinary artist-activist-academics referenced in his texts, including W.E.B. Du Bois, Stuart Hall, and James Baldwin, to more contemporary figures, like Nadia Cattouse, bell hooks, and June Jordan, and Angeline Morrison. Plus, Paul talks about his early interests in music journalism, research into Black jazz and blues music, as well as British folk and country songs - and even Eminem. We consider Paul's engagements with Critical Race Theory (CRT), and Cultural Studies in Birmingham in the Midlands, and how his practice challenges ideas of Black nationalism, Afro-centrism, and political Blackness. We discuss too his ideas about afro-pessimism and planetary humanism, and how capitalism, militarism, and the environment has changed over the last thirty years. A self-described ‘child of Rachel Carson', he details his support for Extinction Rebellion, and the obligation of older generations to find hope in an era of climate and ecological crises. Finally, Paul describes his ‘Creole upbringing' in north London, connecting with his Guyanese heritage in the multicultural, cosmopolitan city, and how his mixed parentage shaped his relationship with rural landscapes, including the south-west of England, from where we speak. This episode was recorded live at the Black Atlantic Symposium in Plymouth - a series of talks and live performances, celebrating the 30th anniversary of Paul Gilroy's formative text - in November 2023: eventbrite.co.uk/e/black-atlantic-tickets-750903260867?aff=oddtdtcreator For more, listen to Ashish Ghadiali on the exhibition Against Apartheid (2023): pod.link/1533637675/episode/146d4463adf0990219f1bf0480b816d3 For more about Life Between Islands: Caribbean-British Art 1950s – Now (2021-2022) at Tate Britain in London, read my article for Artmag: artmag.co.uk/the-caribbean-condensed-life-between-islands-at-the-tate-britain/ For more about Ingrid Pollard, hear the artist on Carbon Slowly Turning (2022) at the Turner Contemporary in Margate: pod.link/1533637675/episode/e00996c8caff991ad6da78b4d73da7e4 For more about the Quiltmakers of Gee's Bend, listen to Raina Lampkins-Felder, curator at the Souls Grown Deep Foundation and Royal Academy in London: https://pod.link/1533637675/episode/2cab2757a707f76d6b5e85dbe1b62993 WITH: Professor Paul Gilroy, sociologist, Founding Director of the Sarah Parker Remond Centre for the Study of Racism & Racialisation at University College London (UCL), and Co-Chair of the Black Atlantic Innovation Network (BAIN). He won the Holberg Prize in 2019. ART: ‘'The Black Atlantic, Paul Gilroy (1993-Now) (EMPIRE LINES Live in Plymouth, with Radical Ecology)' PRODUCER: Jelena Sofronijevic. Follow EMPIRE LINES on Instagram: instagram.com/empirelinespodcast And Twitter: twitter.com/jelsofron/status/1306563558063271936 Support EMPIRE LINES on Patreon: patreon.com/empirelines

Jordan T. Camp speaks with geographer Ayyaz Mallick about Gramsci, Fanon, and challenges for movements in Pakistan, Palestine, and the Global South. Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall's conceptualization, it highlights the struggles over the meaning and memory of particular historical moments. Ayyaz Mallick is a lecturer in human geography at the University of Liverpool. His writing appears in influential venues like Antipode, Historical Materialism, Studies in Political Economy, and Urban Geography. He writes for newspapers and popular venues such as Jacobin and Novara Media. Jordan T. Camp is an Associate Professor of American Studies and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut, and a Visiting Fellow in the University of Connecticut Humanities Institute.

In this episode, we return to the work of Ernst Bloch and his theory concerning “aesthetic genius” and the possibility of the red sublime. Bloch attempts to construct a Marxist account of art that can explain how it is possible for aesthetic objects to provoke experiences of beauty and sublimity long after the historical conditions of their genesis have passed. Bloch thinks certain artworks contain a utopian surplus that beckons for a not-yet existing classless society. In other words, Bloch thinks we can inherit the knowledge of the real possibility of communism from the history of class domination and catastrophe. Join us as we try to make sense of these claims, dunk on the idea of art as “resistance,” and even try (in vain) to get Gil to experience the sublime!leftofphilosophy.com | @leftofphil References:Ernst Bloch, “Ideas as Transformed Material in Human Minds, or Problems of an Ideological Superstructure (Cultural Heritage) (1972)” in The Utopian Function of Art and Literature, trans. Jack Zipes and Frank Mecklenburg (Cambridge, MA: The MIT Press, 1988), 18-71.Filippo Menozzi, "Inheriting Marx: Daniel Bensaïd, Ernst Bloch and the Discordance of Time” in Historical Materialism 28, 1 (2020): 147-182.Stuart Hall, “Marx's Notes on Method: A ‘Reading' of the ‘1857 Introduction' [1974]” in Selected Writings on Marxism, ed. Gregor McLennan (Durham: Duke University Press, 2021), 19-62.Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

Progressives need a strategy upgrade, and this episode points the way, first by delving into one of the greatest victories of the civil rights movement and the strategic masterstroke of Rev. Wyatt T. Walker. Next, we talk with Maria Poblet, Executive Director of the Grassroots Power Project, who argues that “the way strategy is being developed in progressive movements now in the United States is failing us.” She calls for progressives to build skill in what's known as conjunctural analysis (pioneered by the great theorists Antonio Gramsci and Stuart Hall) and shares case studies of how it can lead to strategic breakthroughs. Then, Columbia Professor Alex Hertel-Fernandez details the lessons he learned from studying right-wing strategy for his book State Capture: How Conservative Activists, Big Businesses and Wealthy Donors Reshaped the American States and the Nation. The episode closes with a look at reverse engineering, one of thirty-six strategic tools described in the book Practical Radicals. You can buy the book and find out more about the show at www.practicalradicals.org

In this special episode, co-host Christina Heatherton moderates a conversation between historians Robin D. G. Kelley and Peter Linebaugh about their work on racism, capital, and punishment. This episode was co-produced with the Howard Zinn Book Fair. Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall's conceptualization, it highlights the struggles over the meaning and memory of particular historical moments. Christina Heatherton is Elting Associate Professor of American Studies and Human Rights and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut. Robin D. G. Kelley is Distinguished Professor and Gary B. Nash Professor of History at the University of California, Los Angeles. Peter Linebaugh is a historian and the author of The Magna Carta Manifesto; The Incomplete, True, Authentic, and Wonderful History of May Day; and Stop, Thief!, among many others, and the co-author, with Marcus Rediker, of The Many-Headed Hydra.

Photographer Armet Francis documents African diasporic cultures across ‘The Black Triangle', and captures the co-founding of the Association of Black Photographers in London, now Autograph ABP, 35 years ago. For over four decades, Jamaican-British photographer Armet Francis has taken portraits that celebrate the resilience and survival of African diasporic cultures. Having immigrated with his family as a young child in the 1950s, he was part of the post-Windrush generation, acutely aware of his ‘cultural displacement' and ‘political alienation' as the only Black child in his school in London Docklands. Drawing on the transatlantic slave trade route, between Africa, the Americas, and Europe, Armet developed the idea of ‘The Black Triangle' to guide his photographic practice from 1969, as a means to connect with the rich and diverse pan-African communities. Armet details his ‘social documentary' approach, his experiences as one of the first Black photographers to shoot fashion, and how he challenged exotic tropes in commercial, white photography and advertising. He shares images of Notting Hill Carnival, Brixton Market, and tributes to those who protested the injustice of the New Cross Fire in 1981. Armet retells the unlikely story of taking Angela Davis' photograph at the Keskidee Centre, his engagement with activists like Malcolm X and Stuart Hall, and how he had to ‘become Black' before he could becoming politically conscious and active in civil rights movements. Armet was also the first Black photographer to have a solo exhibition at The Photographers' Gallery in London when The Black Triangle series was exhibited there in 1983. Five years later, he co-founded the Association of Black Photographers, now Autograph ABP, where he has represented the series in 2023. To mark both anniversaries, he talks about what it was like founding the institution, working with the likes of David A Bailey, Mark Sealy, and Charlie Phillips, and his ongoing practice in the archives, keeping record of the important contributions - and canons - of British history. Armet Francis: Beyond The Black Triangle runs at Autograph ABP in London until 20 January 2024. Hear from many more artists and photographers who've worked with Autograph on EMPIRE LINES: Ingrid Pollard on Carbon Slowly Turning (2022) at Turner Contemporary in Margate: pod.link/1533637675/episode/e00996c8caff991ad6da78b4d73da7e4 Curator Florence Ostende on Carrie Mae Weems' series, From Here I Saw What Happened and I Cried (1995–1996), at the Barbican in London: pod.link/1533637675/episode/b4e1a077367a0636c47dee51bcbbd3da And curator Alice Wilke on Carrie Mae Weems' Africa Series (1993), at the Kunstmuseum Basel: pod.link/1533637675/episode/d63af25b239253878ec68180cd8e5880 Johny Pitts on Home is Not a Place (2021-Now) at The Photographers' Gallery in London: pod.link/1533637675/episode/70fd7f9adfd2e5e30b91dc77ee811613 John Akomfrah on Arcadia (2023) at The Box in Plymouth: pod.link/1533637675/episode/31cdf80a5d524e4f369140ef3283a6cd For more from Autograph's contemporary programme, hear photographer Hélène Amouzou and curator Bindi Vora on Voyages (2023), on EMPIRE LINES: pod.link/1533637675/episode/a97c0ce53756ecaac99ffd0c24f8a870 WITH: Armet Francis, Jamaican-British photographer. He is a co-founder of the Association of Black Photographers in London, now Autograph ABP. ART: ‘The Black Triangle, Armet Francis (1969) (EMPIRE LINES x Autograph)'. PRODUCER: Jelena Sofronijevic. Editor: Nada Smiljanic. Follow EMPIRE LINES on Instagram: instagram.com/empirelinespodcast And Twitter: twitter.com/jelsofron/status/1306563558063271936 Support EMPIRE LINES on Patreon: patreon.com/empirelines

For EMPIRE LINES' 100th episode, we join artist and filmmaker John Akomfrah to journey the Columbian Exchange, connecting continents from the 15th century, and contemporary port cities from Plymouth to Sharjah and Venice. The Columbian Exchange refers to the widespread transfer of plants, animals, goods, and people between the Americas, Afro-Eurasia and Europe - or the ‘Old' and ‘New World' - since the 1400s. With five screens, Arcadia considers these layered, overlapping journeys, travelling across stormy seas and sublime, epic landscapes. But these histories are also ‘interrupted' with symbolic images of trade, disease, and smallpox, highlighting the fatal, often ‘genocidal', nature of colonial encounters. Artist and filmmaker John Akomfrah talks about his intersectional, environmentally-engaged films, comparing previous works like Purple (2017) to this first ‘post-human project'. He connects historic viruses - often represented by Indigenous cultures in vivid oral and visual sources like Aztec codexes and ‘plague journals' - with his experience producing during the COVID pandemic. Drawing on his work with the Black Audio Film Collective, John shares his collaborative, ‘democratic' approach to filmmaking. And, 400 years since the Mayflower sailed from Plymouth to transport the Pilgrims to North America, we discuss the meaning of Arcadia's immersive cinematic display for the port city today. John Akomfrah: Arcadia runs at The Box in Plymouth runs at The Box in Plymouth until 2 June 2024. He will represent Great Britain at the Venice Biennale 2024⁠ in Italy from 20 April to 24 November 2024. For more on water and migration on film, hear Barbican curator Eleanor Nairne on Julianknxx's Chorus in Rememory of Flight (2023), on EMPIRE LINES: pod.link/1533637675/episode/1792f53fa27b8e2ece289b53dd62b2b7 For more on sublime landscapes, listen to photographer David Sanya on the EMPIRE LINES episode about Lagos Soundscapes, Emeka Ogboh (2023): pod.link/1533637675/episode/dd32afc011dc8f1eaf39d5f12f100e5d WITH: Sir John Akomfrah CBE RA, British artist, writer, film director, screenwriter, theorist and curator of Ghanaian descent. Akomfrah was a founding member of the influential Black Audio Film Collective (1982-1998), and now Smoking Dogs Films, with works including The Unfinished Conversation (2012), a moving portrait of the cultural theorist Stuart Hall's life and work recently on display at Tate Britain. Arcadia (2023), which premiered at the Sharjah Biennial 15 in the United Arab Emirates, is co-commissioned by The Box, Plymouth, Hartwig Art Foundation, Amsterdam, and Sharjah Art Foundation. ART: ‘Arcadia, John Akomfrah (2023)'. PRODUCER: Jelena Sofronijevic. Follow EMPIRE LINES on Instagram: instagram.com/empirelinespodcast And Twitter: twitter.com/jelsofron/status/1306563558063271936 Support EMPIRE LINES on Patreon: patreon.com/empirelines

"The Slippery Slope to a Multiculturalism of Caste" Professor Balmurli Natrajan has long studied questions of caste, nationalism and fascism in the Indian context: his many works include a 2011 book, The Culturalization of Caste in India. He joins anthropologists Lori Allen and Ajantha Subramanian to kick off a three-part RTB series, "Violent Majorities: Indian and Israeli Ethnonationalism." The three discuss the ideological bases of Indian ethnonationalism, including its historical links to European fascism, the role of caste as both a conduit and impediment to suturing a Hindu majority, the overlaps and differences between the mobilization work of the Hindu Right in India and the U.S., and possibilities for countering India's slide towards fascism. Mentioned in the episode: -B. R. Ambedkar, The Annihilation of Caste, Verso, 2014 [1936]. -Zaheer Baber, "Religious nationalism, violence and the Hindutva movement in India," Dialectical Anthropology 25(1): 61–76, 2000. -Meera Nanda, The God Market: How Globalization is Making India More Hindu, NYU Press, 2011. -Christophe Jaffrelot on Radikaal podcast, August 28, 2022. -Christophe Jaffrelot, The Hindu Nationalist Movement in India, Columbia University Press, 1996. -Christophe Jaffrelot, Modi's India: Hindu Nationalism and the Rise of Ethnic Democracy, Princeton University Press, 2021. -Jairus Banaji, "Fascism as a Mass-Movement: Translator's Introduction," Historical Materialism 20.1, 2012: 133-143. -Arthur Rosenberg, "Fascism as a Mass Movement," Historical Materialism 20.1 (2012) [1934]: 144-189. -Stuart Hall, "The Great Moving Right Show," Marxism Today, January 1979. -Snigdha Poonam, Dreamers: How Young Indians are Changing the World, Harvard University Press, 2018. -Thomas Blom Hansen, Wages of Violence: Naming and Identity in Postcolonial Bombay, Princeton University Press, 2001. (edited) Read and Listen to the episode here 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

"The Slippery Slope to a Multiculturalism of Caste" Professor Balmurli Natrajan has long studied questions of caste, nationalism and fascism in the Indian context: his many works include a 2011 book, The Culturalization of Caste in India. He joins anthropologists Lori Allen and Ajantha Subramanian to kick off a three-part RTB series, "Violent Majorities: Indian and Israeli Ethnonationalism." The three discuss the ideological bases of Indian ethnonationalism, including its historical links to European fascism, the role of caste as both a conduit and impediment to suturing a Hindu majority, the overlaps and differences between the mobilization work of the Hindu Right in India and the U.S., and possibilities for countering India's slide towards fascism. Mentioned in the episode: -B. R. Ambedkar, The Annihilation of Caste, Verso, 2014 [1936]. -Zaheer Baber, "Religious nationalism, violence and the Hindutva movement in India," Dialectical Anthropology 25(1): 61–76, 2000. -Meera Nanda, The God Market: How Globalization is Making India More Hindu, NYU Press, 2011. -Christophe Jaffrelot on Radikaal podcast, August 28, 2022. -Christophe Jaffrelot, The Hindu Nationalist Movement in India, Columbia University Press, 1996. -Christophe Jaffrelot, Modi's India: Hindu Nationalism and the Rise of Ethnic Democracy, Princeton University Press, 2021. -Jairus Banaji, "Fascism as a Mass-Movement: Translator's Introduction," Historical Materialism 20.1, 2012: 133-143. -Arthur Rosenberg, "Fascism as a Mass Movement," Historical Materialism 20.1 (2012) [1934]: 144-189. -Stuart Hall, "The Great Moving Right Show," Marxism Today, January 1979. -Snigdha Poonam, Dreamers: How Young Indians are Changing the World, Harvard University Press, 2018. -Thomas Blom Hansen, Wages of Violence: Naming and Identity in Postcolonial Bombay, Princeton University Press, 2001. (edited) Read and Listen to the episode here Learn more about your ad choices. Visit megaphone.fm/adchoices

"The Slippery Slope to a Multiculturalism of Caste" Professor Balmurli Natrajan has long studied questions of caste, nationalism and fascism in the Indian context: his many works include a 2011 book, The Culturalization of Caste in India. He joins anthropologists Lori Allen and Ajantha Subramanian to kick off a three-part RTB series, "Violent Majorities: Indian and Israeli Ethnonationalism." The three discuss the ideological bases of Indian ethnonationalism, including its historical links to European fascism, the role of caste as both a conduit and impediment to suturing a Hindu majority, the overlaps and differences between the mobilization work of the Hindu Right in India and the U.S., and possibilities for countering India's slide towards fascism. Mentioned in the episode: -B. R. Ambedkar, The Annihilation of Caste, Verso, 2014 [1936]. -Zaheer Baber, "Religious nationalism, violence and the Hindutva movement in India," Dialectical Anthropology 25(1): 61–76, 2000. -Meera Nanda, The God Market: How Globalization is Making India More Hindu, NYU Press, 2011. -Christophe Jaffrelot on Radikaal podcast, August 28, 2022. -Christophe Jaffrelot, The Hindu Nationalist Movement in India, Columbia University Press, 1996. -Christophe Jaffrelot, Modi's India: Hindu Nationalism and the Rise of Ethnic Democracy, Princeton University Press, 2021. -Jairus Banaji, "Fascism as a Mass-Movement: Translator's Introduction," Historical Materialism 20.1, 2012: 133-143. -Arthur Rosenberg, "Fascism as a Mass Movement," Historical Materialism 20.1 (2012) [1934]: 144-189. -Stuart Hall, "The Great Moving Right Show," Marxism Today, January 1979. -Snigdha Poonam, Dreamers: How Young Indians are Changing the World, Harvard University Press, 2018. -Thomas Blom Hansen, Wages of Violence: Naming and Identity in Postcolonial Bombay, Princeton University Press, 2001. (edited) Read and Listen to the episode here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

"The Slippery Slope to a Multiculturalism of Caste" Professor Balmurli Natrajan has long studied questions of caste, nationalism and fascism in the Indian context: his many works include a 2011 book, The Culturalization of Caste in India. He joins anthropologists Lori Allen and Ajantha Subramanian to kick off a three-part RTB series, "Violent Majorities: Indian and Israeli Ethnonationalism." The three discuss the ideological bases of Indian ethnonationalism, including its historical links to European fascism, the role of caste as both a conduit and impediment to suturing a Hindu majority, the overlaps and differences between the mobilization work of the Hindu Right in India and the U.S., and possibilities for countering India's slide towards fascism. Mentioned in the episode: -B. R. Ambedkar, The Annihilation of Caste, Verso, 2014 [1936]. -Zaheer Baber, "Religious nationalism, violence and the Hindutva movement in India," Dialectical Anthropology 25(1): 61–76, 2000. -Meera Nanda, The God Market: How Globalization is Making India More Hindu, NYU Press, 2011. -Christophe Jaffrelot on Radikaal podcast, August 28, 2022. -Christophe Jaffrelot, The Hindu Nationalist Movement in India, Columbia University Press, 1996. -Christophe Jaffrelot, Modi's India: Hindu Nationalism and the Rise of Ethnic Democracy, Princeton University Press, 2021. -Jairus Banaji, "Fascism as a Mass-Movement: Translator's Introduction," Historical Materialism 20.1, 2012: 133-143. -Arthur Rosenberg, "Fascism as a Mass Movement," Historical Materialism 20.1 (2012) [1934]: 144-189. -Stuart Hall, "The Great Moving Right Show," Marxism Today, January 1979. -Snigdha Poonam, Dreamers: How Young Indians are Changing the World, Harvard University Press, 2018. -Thomas Blom Hansen, Wages of Violence: Naming and Identity in Postcolonial Bombay, Princeton University Press, 2001. (edited) Read and Listen to the episode here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Christina Heatherton speaks with Jordan T. Camp about Antonio Gramsci, Stuart Hall, conjunctural analysis, and the politics of the present. Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall's conceptualization, it highlights the struggles over the meaning and memory of particular historical moments. Jordan T. Camp is an Associate Professor of American Studies and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut, and a Visiting Fellow in the University of Connecticut Humanities Institute. Christina Heatherton is Elting Associate Professor of American Studies and Human Rights and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut.

Jordan T. Camp speaks with law professor John Whitlow about conjunctural analysis, the law, Trumpism, and housing struggles in neoliberal New York City. Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall's conceptualization, it highlights the struggles over the meaning and memory of particular historical moments. John Whitlow is an Associate Professor at the City University of New York School of Law, where he teaches primarily in the Community & Economic Development (CED) Clinic. He is currently a Senior Fellow at New York University Law School's Initiative for Community Power, and serves on the board of directors of The Action Lab. Jordan T. Camp is an Associate Professor of American Studies and Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut, and a Visiting Fellow in the University of Connecticut Humanities Institute.

We're so lucky to be joined this episode by Erin Keif (she/her) of the beloved Headgum podcasts Hey Riddle Riddle and Sitcom DnD. If you're a fan of Les Mis, or any musical, you'll appreciate this really special episode that covers Stuart Hall's theory of encoding/decoding, while also getting into the lyrics and musicality of the megamusical: Les Misérables. Hannah guides Marcelle and Erin through a history lesson that covers Thatcherite England and defunding of the arts in the 70s and 80s, while bringing her own relationship to Claude-Michel Schönberg's music and Alain Boublil's lyrics into the conversation. Erin, a musical enthusiast (among other things), brings some much-needed levity (as well as a catchphrase) to a discussion that touches on some more difficult themes including: death, parental loss, and violence against the oppressed. If you like our show, please share it with family and friends! Word-of-mouth is the primary way we reach new listeners who are interested in feminist materialist critique, pop culture and laughing at and from within *the discourse.* Share the show today!***Material Girls is a new show that aims to make sense of the zeitgeist through materialist critique* and critical theory! Each episode looks at a unique object of study (something popular now or from back in the day) and over the course of three distinct segments, Hannah and Marcelle apply their academic expertise to the topic at hand.We'll be back in two weeks for another episode, but until then, be sure to check out all the bonus content we have on our Patreon at Patreon.com/ohwitchplease. You can learn more about the show at ohwitchplease.ca and on our instagram at instagram.com/ohwitchplease! Want more from us? Check out our website ohwitchplease.ca.*Materialist Critique is, at its simplest possible level, a form of cultural critique – that is, scholarly engagement with a cultural text of some kind – that is interested in modes of production, moments of reception, and the historical and ideological contexts for both. Materialist critique is really interested in the question of why a particular cultural work or practice emerged at a particular moment. Music Credits:“Shopping Mall”: by Jay Arner and Jessica Delisle ©2020Used by permission. All rights reserved. As recorded by Auto Syndicate on the album “Bongo Dance”. Hosted on Acast. See acast.com/privacy for more information.

Subscribe to Know Your Enemy on Patreon to listen to this premium episode, and all of our bonus content: https://www.patreon.com/knowyourenemyIn which we answer more of your excellent questions, including: the right-wing panic over children; how to leave grad school; Tillich, Niebuhr, and Dorothy Day; why 21st century Bob Dylan is the best Bob Dylan; how to teach a course on post-war conservatism; and more!Sources cited:Matthew Sitman, "Anti-Social Conservatives," Gawker, July 25, 2022.— "Whither the Religious Left?" The New Republic, April 15, 2021.Jules Gill-Peterson, Histories of the Transgender Child, 2018.Kyle Riismandel, Neighborhood of Fear: The Suburban Crisis in American Culture, 1975–2001, (2020)Paul Renfro, Stranger Danger: Family Values, Childhood, and the American Carceral State, (2020)Edward H. Miller, A Conspiratorial Life: Robert Welch, the John Birch Society, and the Revolution of American Conservatism, (2021)John S Huntington, Far-Right Vanguard: The Radical Roots of Modern Conservatism, (2021)Kim Phillips-Fein, "Conservatism: A State of the Field," Journal of American History, Dec 2011.Allen Brinkley, "The Problem of American Conservatism," The American Historical Review, Apr 1994.Rick Perlstein, "I Thought I Understood the American Right. Trump Proved Me Wrong," New York Times, Apr 11, 2017.Peter Steinfels, The Neoconservatives: The Origins of a Movement, (1979)Mike Davis, Prisoners of the American Dream, (1986)Stuart Hall, The Great Moving Right Show and Other Essays, (2017)Corey Robin, The Reactionary Mind: Conservatism from Edmund Burke to Donald Trump, (2017)

In this episode of High Theory, Erin Pineda talks about decolonizing praxis. Black American activists in the 1950s and 1960s used strategies of civil disobedience and nonviolent direct action as part of a broader anticolonial movement, and reading their story in an international context can help us rethink the narrative of the US civil rights movement enshrined in American political theory. In the episode Erin references Jack Halberstam's concept of “low theory” which derives from the work of Stuart Hall, and appears in the book, The Queer Art of Failure (Duke UP 2011). She also references several mainstream liberal political philosophers who set the terms of the debate about “civil disobedience” in the US academy in the 1970s, John Rawls Theory of Justice (Harvard UP, 1971), Hugo Bedau, “On Civil Disobedience” (Journal of Philosophy 58, no. 21 (1961): 653-665) and Carl Cohen, Civil Disobedience: Conscience, Tactics, and the Law (Columbia University Press, 1971). Pineda writes against this tradition. The American activists she studies developed a different set of theoretical commitments to civil disobedience that are a bit less polite, and have a bit more potential for actual revolution. Erin Pineda is the Phyllis Cohen Rappaport '68 New Century Term Professor of Government at Smith College. She teaches courses in the history of political thought, democratic theory, race and politics, social movements and American political thought. Her research interests include the politics of protest and social movements, Black political thought, race and politics, radical democracy and 20th-century American political development. If you want to learn more about the topics she discusses in this episode, read her book! It's called Seeing Like an Activist: Civil Disobedience and the Civil Rights Movement (Oxford UP, 2021). The image for this episode is a famous photograph of Black student Elizabeth Eckford being jeered by white student Hazel Bryan as she attempts to enter Little Rock Central High School, taken by Will Counts on 4 September 1957, one of the more famous images of school desegregation from the US Civil Rights Movement. This digital version came from wikimedia commons. 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 this episode of High Theory, Erin Pineda talks about decolonizing praxis. Black American activists in the 1950s and 1960s used strategies of civil disobedience and nonviolent direct action as part of a broader anticolonial movement, and reading their story in an international context can help us rethink the narrative of the US civil rights movement enshrined in American political theory. In the episode Erin references Jack Halberstam's concept of “low theory” which derives from the work of Stuart Hall, and appears in the book, The Queer Art of Failure (Duke UP 2011). She also references several mainstream liberal political philosophers who set the terms of the debate about “civil disobedience” in the US academy in the 1970s, John Rawls Theory of Justice (Harvard UP, 1971), Hugo Bedau, “On Civil Disobedience” (Journal of Philosophy 58, no. 21 (1961): 653-665) and Carl Cohen, Civil Disobedience: Conscience, Tactics, and the Law (Columbia University Press, 1971). Pineda writes against this tradition. The American activists she studies developed a different set of theoretical commitments to civil disobedience that are a bit less polite, and have a bit more potential for actual revolution. Erin Pineda is the Phyllis Cohen Rappaport '68 New Century Term Professor of Government at Smith College. She teaches courses in the history of political thought, democratic theory, race and politics, social movements and American political thought. Her research interests include the politics of protest and social movements, Black political thought, race and politics, radical democracy and 20th-century American political development. If you want to learn more about the topics she discusses in this episode, read her book! It's called Seeing Like an Activist: Civil Disobedience and the Civil Rights Movement (Oxford UP, 2021). The image for this episode is a famous photograph of Black student Elizabeth Eckford being jeered by white student Hazel Bryan as she attempts to enter Little Rock Central High School, taken by Will Counts on 4 September 1957, one of the more famous images of school desegregation from the US Civil Rights Movement. This digital version came from wikimedia commons. 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 this episode of High Theory, Erin Pineda talks about decolonizing praxis. Black American activists in the 1950s and 1960s used strategies of civil disobedience and nonviolent direct action as part of a broader anticolonial movement, and reading their story in an international context can help us rethink the narrative of the US civil rights movement enshrined in American political theory. In the episode Erin references Jack Halberstam's concept of “low theory” which derives from the work of Stuart Hall, and appears in the book, The Queer Art of Failure (Duke UP 2011). She also references several mainstream liberal political philosophers who set the terms of the debate about “civil disobedience” in the US academy in the 1970s, John Rawls Theory of Justice (Harvard UP, 1971), Hugo Bedau, “On Civil Disobedience” (Journal of Philosophy 58, no. 21 (1961): 653-665) and Carl Cohen, Civil Disobedience: Conscience, Tactics, and the Law (Columbia University Press, 1971). Pineda writes against this tradition. The American activists she studies developed a different set of theoretical commitments to civil disobedience that are a bit less polite, and have a bit more potential for actual revolution. Erin Pineda is the Phyllis Cohen Rappaport '68 New Century Term Professor of Government at Smith College. She teaches courses in the history of political thought, democratic theory, race and politics, social movements and American political thought. Her research interests include the politics of protest and social movements, Black political thought, race and politics, radical democracy and 20th-century American political development. If you want to learn more about the topics she discusses in this episode, read her book! It's called Seeing Like an Activist: Civil Disobedience and the Civil Rights Movement (Oxford UP, 2021). The image for this episode is a famous photograph of Black student Elizabeth Eckford being jeered by white student Hazel Bryan as she attempts to enter Little Rock Central High School, taken by Will Counts on 4 September 1957, one of the more famous images of school desegregation from the US Civil Rights Movement. This digital version came from wikimedia commons. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In this episode of High Theory, Erin Pineda talks about decolonizing praxis. Black American activists in the 1950s and 1960s used strategies of civil disobedience and nonviolent direct action as part of a broader anticolonial movement, and reading their story in an international context can help us rethink the narrative of the US civil rights movement enshrined in American political theory. In the episode Erin references Jack Halberstam's concept of “low theory” which derives from the work of Stuart Hall, and appears in the book, The Queer Art of Failure (Duke UP 2011). She also references several mainstream liberal political philosophers who set the terms of the debate about “civil disobedience” in the US academy in the 1970s, John Rawls Theory of Justice (Harvard UP, 1971), Hugo Bedau, “On Civil Disobedience” (Journal of Philosophy 58, no. 21 (1961): 653-665) and Carl Cohen, Civil Disobedience: Conscience, Tactics, and the Law (Columbia University Press, 1971). Pineda writes against this tradition. The American activists she studies developed a different set of theoretical commitments to civil disobedience that are a bit less polite, and have a bit more potential for actual revolution. Erin Pineda is the Phyllis Cohen Rappaport '68 New Century Term Professor of Government at Smith College. She teaches courses in the history of political thought, democratic theory, race and politics, social movements and American political thought. Her research interests include the politics of protest and social movements, Black political thought, race and politics, radical democracy and 20th-century American political development. If you want to learn more about the topics she discusses in this episode, read her book! It's called Seeing Like an Activist: Civil Disobedience and the Civil Rights Movement (Oxford UP, 2021). The image for this episode is a famous photograph of Black student Elizabeth Eckford being jeered by white student Hazel Bryan as she attempts to enter Little Rock Central High School, taken by Will Counts on 4 September 1957, one of the more famous images of school desegregation from the US Civil Rights Movement. This digital version came from wikimedia commons. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode, Caleb talks with Crystal Chiang, Stuart Hall, and Candice Wynn about deconstructing and reconstructing their Christian faith.Episode LinksCrystal ChiangStuart HallCandice WynnCaleb's Substack

Stuart Hall pioneers “cultural studies,” offering tools for analysis of films, television, fiction and music that were put to use by followers like Paul Gilroy and Hazel Carby.

In this episode we welcome César “che” Rodríguez to the podcast. We had a lengthy conversation about Rodríguez's piece, “‘Oscar Did Not Die in Vain' Revelous Citizen Journalism, Righteous/Riotous Work, and the Gains of the Oscar Grant Moment in Oakland, California,” which we will link in the show notes. César “che” Rodríguez works as a faculty member of Race & Resistance Studies at San Francisco State Univeristy, is a rank-and-file union member of the California Faculty Association, and organized with Change SSF.  As we got into discussion with che, we had some questions about his own relationships with Clyde Woods and Cedric Robinson and his use of certain methodological concepts. These questions led to in-depth discussion which offered so many insights into Cedric Robinson's concepts of racial capitalism and racial regimes, and Clyde Woods' concept of the blues epistemology and academic necrophilia. We decided to release that portion of the discussion as part one of the conversation. In particular che spends a good portion of this discussion laying out how he works with Robinson's concept of racial regimes dialectically, providing an example of how he uses tools from Cedric Robinson, Antonio Gramsci, Stuart Hall and others to offer a conjunctural analysis of racial capitalism in Oakland in the lead up to what he calls the Oscar Grant moment. And we get into che's concept of the hyphy corrido ché's concept linking Woods' blues epistemology with Robinson's mandate that ethnic studies scholars “record the noise.” In part two we will get into a more detailed discussion of the movement that came together and protagonized in the wake of the of state murder of Oscar Grant, including a detailed discussion of the citizen journalism, the organizing and rebellion, and some thoughts on what we should take away from the Oscar Grant moment for movements against police impunity and popular struggles more broadly. This is already our 6th episode of September, our 53rd of the year. We are currently 17 patrons away from hitting our goal for the month. That's ambitious, but if a few folks sign up for as little as $1 a month, it is still within reach. Become a patron here. We want to thank all the people who support the podcast through patreon and make the show possible. We also want to give a shout-out to folks who like and share the episodes on social media or write reviews of the podcast wherever they listen to it.  Links: “‘Oscar Did Not Die in Vain' Revelous Citizen Journalism, Righteous/Riotous Work, and the Gains of the Oscar Grant Moment in Oakland, California” (the article from the episode) Cedric J. Robinson - Critical Ethnic Studies Conference 2013