Podcasts about teresia

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

Kapitelsmesse aus dem Kölner Dom am Fest Heilige Teresia Benedicta a Cruce (Edith Stein), Jungfrau, Märtyrin, Schutzpatronin. Zelebrant: Domkapitular Heinz-Peter Teller.  

Fest der heiligen Teresia Benedicta vom Kreuz - Edith Stein Lesung aus dem Buch Ester (Est 4, 17 k-m, r-t) Aus dem heiligen Evangelium nach Johannes (Joh 4, 19-24)   Lob dir Christus   Freitag, 09. August 2024 ________________________ Lesejahr: B II  Sprecher:  Marek Gierszał, Thomas Kycia Gesang: Dominikanerschola Ave Florum Flos Musik: Szymon Jakubowski, Tomasz Rojek OP (Lob dir Christus) Jingle: Haroun Sweis Foto: P. Adam Rokosz OP Grafik: Danuta Mikeska-Kycia Projektbetreuung: Thomas Kycia Kontakt: info@bibeltogo.de Mehr auf: https://bibeltogo.de Instagram: https://www.instagram.com/bibel_to_go/  Facebook: https://www.facebook.com/BibeltogoPodcast Bibel to go. Die Lesungen des Tages Die Lesungen und das Tagesevangelium Das heutige Evangelium vorgelesen Evangelium Tag für Tag Bibel zum Hören Tageslesungen Bibel online Jahreskreis

In this episode, we're still diving into the extravaganza that is the 2024 Olympics in Paris. In this segment 2 of Paris Olympics, we're presenting the venues and we're gonna be discussing about how Paris has prepared to the event, with our guests Louis and Teresia. So without further adue, let's sprint into the wild world of the Paris 2024 Olympics. Stay tuned!

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

Elea Giménez tiene muchos frentes abiertos y todos imprescindibles. Esta científica titular del CSIC está al frente del Grupo de Investigación sobre el Libro Académico, del proyecto de investigación Cartografía de la Edición Académica Iberoamericana, del Comité Científico de la Infraestructura Europea sobre Comunicación Científica en Abierto y de TERESIA, el metabuscador que nos facilitará el acceso a la terminología científica en español. Quizá por eso a Elea Giménez le apena que se repita una y otra vez que el nuestro es un idioma de segunda en el mundo de la ciencia. Con ella entendemos lo que pasa, porqué pasa y qué podemos hacer para solucionarlo.Escuchar audio

Estamos en planes fechas navideñas, a punto de acabar el año… Días de celebración con la familia y los amigos, con el belén y el árbol como decorado, los villancicos sonando de fondo, y los alimentos típicos de estas fechas. Unas fiestas con mucha química detrás de todos esos productos que nos rodean, desde el oro, incienso y mirra que llevaron los Magos de Oriente, a los árboles artificiales que adornan nuestras casas o el cava con el que brindaremos con familiares y amigos. Hemos entrevistado a Belén Yélamos, vicedecana de Ordenación Académica, Biblioteca y Divulgación de la Facultad de Químicas de la Universidad Complutense. Isabel Fernández nos ha informado del proyecto científico 'TeresIA' del CSIC, una iniciativa que pretende revolucionar el acceso a la terminología científica en español aplicando herramientas novedosas de inteligencia artificial. Con testimonios de Elea Giménez Toledo, coordinadora de la plataforma ES CIENCIA. Con Humberto Bustince hemos analizado la ley europea que regulará la Inteligencia Artificial, la primera normativa integral en el mundo. Fernando de Castro nos ha hablado de la vaina de mielina que recubre los nervios, cuya alteración es responsable de enfermedades como la esclerosis múltiple, y de varios proyectos en marcha sobre remielinización. Con Jesús Pérez Gil hemos conocido una nueva generación de plásticos fabricados por bacterias que, además de ser biodegradables, pueden tener un amplio abanico de propiedades como viscoelasticidad, durabilidad e incluso antibióticas.Escuchar audio

Estamos en planes fechas navideñas, a punto de acabar el año… Días de celebración con la familia y los amigos, con el belén y el árbol como decorado, los villancicos sonando de fondo, y los alimentos típicos de estas fechas. Unas fiestas con mucha química detrás de todos esos productos que nos rodean, desde el oro, incienso y mirra que llevaron los Magos de Oriente, a los árboles artificiales que adornan nuestras casas o el cava con el que brindaremos con familiares y amigos. Hemos entrevistado a Belén Yélamos, vicedecana de Ordenación Académica, Biblioteca y Divulgación de la Facultad de Químicas de la Universidad Complutense. Isabel Fernández nos ha informado del proyecto científico 'TeresIA' del CSIC, una iniciativa que pretende revolucionar el acceso a la terminología científica en español aplicando herramientas novedosas de inteligencia artificial. Con testimonios de Elea Giménez Toledo, coordinadora de la plataforma ES CIENCIA. Con Humberto Bustince hemos analizado la ley europea que regulará la Inteligencia Artificial, la primera normativa integral en el mundo. Fernando de Castro nos ha hablado de la vaina de mielina que recubre los nervios, cuya alteración es responsable de enfermedades como la esclerosis múltiple, y de varios proyectos en marcha sobre remielinización. Con Jesús Pérez Gil hemos conocido una nueva generación de plásticos fabricados por bacterias que, además de ser biodegradables, pueden tener un amplio abanico de propiedades como viscoelasticidad, durabilidad e incluso antibióticas.Escuchar audio

On this episode of Inside St Jude's, Irene and Teresia speak to Mr Elibariki, a mentor and a leader of career clubs at St Jude's. He dives into the A Level Mentorship Program that is facilitated every year to empower A Level students with real-life skills and prepare them to embrace their next stage of academic life.

Welkom terug bij een nieuwe aflevering van Kalm met Klassiek, dé podcastserie voor je dagelijkse momentje rust. Voor vandaag heeft Ab het lied 'Nada te turbe' gekozen, gebaseerd op een gedicht van Teresia van Avila, een Spaanse mystica uit de 16e eeuw. Kermuziek gevonden uit de gemeenschap van Taizé - een oecumenische kloostergemeenschap in het dorpje Taizé in Frankrijk.

On this episode of Inside St Jude's, Teresia and Irene talk to St Jude's staff who volunteered to conduct House Checks for Form 5 students who were shortlisted for St Jude's scholarships. House checks are the next step after the scholarship application process is completed. The staff conduct House Checks to determine which students would benefit most from a scholarship to study at St Jude's.

On this episode of 'Inside St Jude's' Teresia and Irene speak to some of the talented scientists and learned more about their unique inventions at Science Day. Science Day is an annual event hosted by St Jude's Girls' Secondary School earlier this month. On this day, students put their creativity to work and present innovative solutions in a wide variety of disciplines including agriculture, environmental conservation, machinery, automation, art, physics, and much more.

In this episode of Inside St Jude's, Teresia and Irene have toured the school to ask staff, students and visitors about their thoughts on health, happiness, and sustainability.

In this episode of 'Inside St Jude's', Irene and Teresia speak with Ms Upendo, a teacher and Level Coordinator. This year, St Jude's welcomed 240 new Form 1 students to our two secondary schools. And since it's a new beginning for them, the school has teachers who are selected as Level Coordinators to help the new students adjust to the new environment.

In deze aflevering gaan we van de oudste Romaanse kerk van Keulen, de Sankt-Gereon, richting de Belgische wijk waar we, staande op de Brusselseplaats, verder de geschiedenis van deze stad leren kennen. Na de lichamelijke mens gesterkt te hebben trekken we verder naar de Karmel van Keulen, de Karmel van Onze Lieve Vrouw van de Vrede, de plaats waar de heilige Edith Stein, beter gekend als de heilige Teresia Benedicta van het Kruis, intrad. Ontdekt samen met ons haar levensgeschiedenis!

Episode 41 of B>Podcast. Interview with Teresia Björk. Choreographer, dancer and educator from Sweden.

Dibawakan oleh Bernadette Lamatokan dari Komunitas Pukat Labuan Bajo, Keuskupan Ruteng, Indonesia. Efesus 1: 15-23; Mazmur tg 8: 2-3a.4-5.6-7; Lukas 12: 8-12 DOSA YANG TAK AKAN DIAMPUNI Tema renungan kita pada hari ini bertema: Dosa Yang Tidak Akan Diampuni. Kota Avila di Spanyol bagian tengah, adalah kota-nya Santa Teresa. Ia dikenal dengan nama Teresia dari Avila. Karena kesucian, keperkasaan, dan keunggulannya dalam semangat hidup Kristen, ia mampu mengubah seluruh masyarakat di kota itu. Teresa yang berasal dari keluarga bangsawan yang paling berpengaruh di kota itu, dipandang sebagai tanda keselamatan kota itu. Sampai saat ini, Avila adalah satu-satunya kota yang seluruh sisinya dilindungi tembok abad pertengahan yang masih utuh. Hampir tidak terlihat reruntuhan atau puing-puing temboknya seperti di banyak kota lain di dunia akibat perang atau tidak ada perawatan yang berarti. Avila sungguh bagi warga dunia, sebuah pengakuan yang jujur akan kokohnya iman Kristen pada Teresa secara khusus dan karakter budaya yang melekat pada negeri Spanyol dan Eropa. Santa Teresia memelopori pembaharuan hidup masyarakat yang haus kekuasaan dan materi menjadi umat Kristiani yang setia kepada Yesus Kristus. Ia juga secara khusus menggerakkan pembaharuan dalam biara tempat ia mengabdikan hidupnya. Ia harus mengalami banyak perlawanan baik di luar Gereja maupun di dalamnya, khususnya dari sesama biarawan-biarawati. Para lawan itu menghendaki supaya Teresia dibuat diam dan akhirnya disingkirkan. Pada masanya, Tuhan Yesus juga dilawan oleh para musuh-Nya. Gereja juga dalam sejarah perjalanannya harus menghadapi para musuh yang beraneka macam. Semua musuh itu melawan Tuhan dan semua kehendak mulia-Nya untuk menyelamatkan dunia ini. Yesus Kristus menyebut dosa ini sebagai dosa melawan Roh Kudus. Mereka menolak rahmat Allah, yaitu kebaikan, berkat dan pertolongan-Nya, sehingga mereka akhirnya jatuh ke dalam penolakan akan Allah. Kitab suci mengatakan bahwa menyangkal seseorang berarti tidak mengenal dan memilikinya. Yudas Iskariot, kaum Farisi, para ahli Taurat, para imam dan penguasa jatuh ke dalam dosa ini, jadi dosa ini memang tidak diampuni. Sebagai umat yang beriman kepada Kristus, kita tentu tidak sama dengan orang-orang yang tidak bisa diampuni itu. Kita memang sering berbuat dosa kecil atau besar, banyak atau sedikit, kemarin, hari ini dan besok. Tetapi kita tidak sampai hati menolak Tuhan. Itu berarti kita tetap memiliki waktu, energi, ruang dan kemampuan untuk menyadari kesalahan-kesalahan, menyesali dan memohon ampun dari Tuhan. Dan Ia yang maha rahim-penuh belas kasih akan mengampuni kita. Satu pesan sederhana, jika telah bersalah jangan tunda-tunda menyesali dan meminta ampun. Melupakannya saja jelas tidak baik, karena nanti hanya akan menimbun dosa-dosa. Marilah kita berdoa. Dalam nama Bapa... Kami berterima kasih atas Bunda Maria yang selalu mendoakan kami orang berdosa ini. Kuatkanlah iman kami kepada-Mu dan cinta kami kepada Bunda Maria. Salam Maria... Dalam nama Bapa... --- Send in a voice message: https://anchor.fm/media-la-porta/message

Delivered by Maria Olivia from Kristus Raja Parish, Diocese of Surabaya, Indonesia. Ephesians 1: 15-23; Rs psalm 8: 2-3a.4-5.6-7; Luke 12: 8-12 UNFORGIVABLE SIN The theme for our meditation today is: Unforgivable Sin. The city of Avila in central Spain, is the city of Saint Teresa. She is known as Teresia of Avila. Because of her holiness, might, and excellence in the Christian Spirituality, she was able to transform the entire society of the city. Teresa, who came from the most influential noble family in the city, was seen as a sign of salvation of the city of Avila. Today, Avila is the only city whose entire side is protected by medieval walls that are still intact. Hardly visible ruins or destructions of its walls as in many other cities in the world due to war or no significant maintenance. Avila for the entire people in the world represents a clear acknowledgment about the strong Christian faith in Teresa in particular and the inherent cultural character of Spain and Europe. Saint Teresa initiated the way of renewal for the life of people who were so hungry for power and material gain to become good Christians in their loyalty to Jesus Christ. She also particularly stirred up reform in the religious order to which she devoted her life. However, she had to experience a lot of resistance both outside the Church and within, especially from her fellow religious men and women. The opponents wanted Teresia to be silenced and finally eliminated. In his time, the Lord Jesus was also opposed by His enemies. The church also in its journey of history has to face various kinds of enemies. All those enemies are against God and all His glorious will to save this world. Jesus Christ identifies this sin a the sin against the Holy Spirit. They reject God's grace, namely His goodness, blessings and help, therefore, they eventually fall into the rejection of God. The scriptures say that denying someone is not knowing and belonging to him. Judas Iscariot, the Pharisees, scribes, priests and rulers fell into this sin, so this sin is indeed not forgiven. As believers who have faith in Jesus Christ, we are certainly not the same as those who cannot be forgiven. We often commit small or big sins, a lot or a little, yesterday, today and tomorrow. But we do not have any way and intention to reject God. That means we still have time, energy, space and ability to realize our mistakes, regret and ask forgiveness from God. And He who is merciful will forgive us. One simple message would be this one: if you have been guilty, do not delay regretting and asking for forgiveness. Forgetting it is clearly not wise, because later it will only accumulate sins. Let's pray. In the name of the Father... O Lord, we thank you for the Mother Mary who always prays for us sinners. Strengthen our faith in You and our love for Our Lady. Hail Mary full of grace... In the name of the Father... --- Send in a voice message: https://anchor.fm/media-la-porta/message

När mamma är på BVC med lillasyster Teresia går Emilia en promenad med morfar. Då vill hon visa morfar klädträdet. Det är ett träd där man kan hänga upp saker man hittar som någon har tappat eller glömt. Men Emilia är lite osäker på hur man går för att komma dit.Författare: Anna DunérBilder: Kirsten RaagaardUppläsare: Morgan LarssonProducent: Klara Grape, BarnradionEmilia och klädträdet gavs ut 1999.

Emilia, lillasyster Teresia, mamma och pappa är på semester. Huset är litet och alla ska sova i samma rum. Men varken Emilia eller Teresia kan somna. När Emilia börjar banka med foten i väggen blir mamma arg och tar med Teresia ut i trädgården för att titta på natten.Författare: Anna DunérBilder: Kirsten RaagaardUppläsare: Morgan LarssonProducent: Klara Grape, BarnradionEmilia tittar på natten gavs ut 1995.

In deze maand oktober vond 440 jaar geleden de kalenderwissel plaats, gevraagd door paus Gregorius XIII, van de juliaanse naar de gregoriaanse kalender. Hiervoor schrapten ze 10 dagen. We besteden daarnaast bijzondere aandacht aan paus Calixtus, Teresia van Avila en keizer Constantijn. Het valt op dat deze maand veel gekroonde hoofden voor beslissende keuzes hebben gestaan, die de verdere koers van de geschiedenis mee hebben bepaald. afbeelding: Vestibulemozaïek met links keizer Justinianus in het midden Maria Sedes Sapientiae en rechts keizer Constantijn, Hagia Sophia, Istanbul, tiende eeuw.

In this episode of Inside St Jude's, Teresia and Irene speak with Focus. He is part of the People and Culture team, which engages with the school community and strengthens the school's spirit. Focus shares about his role, how he works to bring the community together and the St Jude's Spirit program.  

In this episode of Inside St Jude's, Teresia and Irene are talking to Ms Irene, who leads the Alumni team at The School of St Jude. She works with St Jude's students and alumni to help them choose the right career paths and shape their futures.

Teresia and Irene speak with two Form 6 graduates, Nasra and Peter, in this episode of Inside St Jude's. During graduation, Nasra was named Best in Netball, and Best Leader while Peter won awards for Best in Arts and volunteering for stage decorating. The two reflect on their time at St Jude's and talk about their future plans as they prepare to embrace the next chapter of their lives… tertiary education.

Vi har fått en oerhört romantisk återkoppling och Freja blir alldeles till sig. En lyssnare har en nära kompis som visar alla tecken på att vara förälskad i henne. Hur ska hon ta upp det med honom? Teresia (avsnitt 59) distansgästar och kommenterar era tankar om hennes avsnitt. Vi reder ut skillnaden mellan avundsjuka och svartsjuka - en gång för alla. Freja förklarar hur du hittar den perfekta västen. Niki avslöjar hemligheten bakom sina vårbröst. Dessutom rankar vi de topp 5 vanligaste namnen era föräldrar använde för snippan när ni växte upp - och det är en SKRÄLL (i dålig smak). Välkomna. Tack till alla vår patienter, ni är det finaste vi har!! Bidra till Heteroakutens jublande hurrarop och drypande glädjetårar genom att bli Patreon: www.patreon.com/heteroakuten Du blir vår stammispatient och får tillgång till material såsom bonusavsnitt, musik, ölrecept, livepoddar, rabatt på merch och annat vi hittar på. För att lyssna på allt gött ni hör i våra avsnitt, följ spellistan HETEROAKUTEN GREATEST HITS på Spotify. Uppdateras efter VARJE avsnitt! https://open.spotify.com/playlist/7qdONgONVKjwU9kGFjet2F?si=yphVEB0kTx-O8dlL47L5Iw Maila dina frågor och tankar till heteroakuten@gmail.com och följ oss på Instagram där vi kort och gott heter: heteroakuten Produktion, originalmusik och ljudmix: Niki Yrla

In this episode of Inside St Jude's, Teresia and Irene are eager to learn about leadership skills. The two students speak with Ms Kabula, who assists with communicating with the school's most generous supporters, about her role, career, background, inspirations, and aspirations.

Sr Teresia Wamuyu Wachira, a Kenyan Loretto sister,  Co-President of Pax Christi International, and peace and justice advocate makes a passionate call for peace in the world. She calls for an end to the wars in Ukraine, Ethiopia-Tigray, Ituri in the Democratic Republic of Congo, and many other senseless wars going on in Africa and many parts of the world. She invites world leaders and governments in Africa to reduce their investment in arms and weapons of mass destruction, and invest in the education of their citizens, health, food production, environmental protection, and promotion of democracy, dialogue, and civic engagement. She invites us to embrace non-violence as the best approach to conflict resolution because violence and wars do not solve any problems. Her message of peace in this conversation is quite compelling and inspirational.

In this episode of Inside St Jude's, we are introducing our new student hosts, Teresia and Irene, who speak to Geovin. Geovin placed first in the country for the Form 2 National Assessment last year and Teresia and Irene were curious to find out about his path to success.

Andra delen med lyssnaren Teresia som är asexuell och aromantisk! I denna del fokuserar vi mer på aromanticismen. Hur har Teresia upplevt uppbrotten från sina ex? Känner hon skillnad på vänskapsrelationer och partnerrelationer? Hur kan asexuella inkluderas inom sexuell och reproduktiv hälsovård? Vi filosoferar även kring begreppen svartsjuka, hjärtesorg och passion. Dessutom lyckas Niki få Teresia att rodna. Tack till alla våra patienter!! Bidra till Heteroakutens jublande hurrarop och drypande glädjetårar genom att bli Patreon: www.patreon.com/heteroakuten Du blir vår stammispatient och får tillgång till material såsom bonusavsnitt, musik, ölrecept, livepoddar, rabatt på merch och annat vi hittar på. För att lyssna på allt gött ni hör i våra avsnitt, följ spellistan HETEROAKUTEN GREATEST HITS på Spotify: https://open.spotify.com/playlist/7qdONgONVKjwU9kGFjet2F?si=yphVEB0kTx-O8dlL47L5Iw Maila dina frågor och tankar till heteroakuten@gmail.com och följ oss på Instagram där vi kort och gott heter: heteroakuten Produktion, originalmusik och ljudmix: Niki Yrla Ps: Länk till UNDERBARA gruppen ”Heteroakuten fan page” på Facebook: https://www.facebook.com/groups/146344650745147/?ref=share

Our guest today is Teresia Allen, principal at Fredonia Hill Baptist Academy. In this episode Kendall and Teresia discover common ground on West Texas and bean burritos. We also hear about the amazing things God is doing at FHBA. Learn more about FHBA - https://www.fhbacademy.com We want to hear from you. Email us at STC@fredoniahill.org

Vi gästas av lyssnaren Teresia som är asexuell och aromantisk - vad innebär det egentligen? Och hur kan hon samtidigt identifiera sig som bi? Vi pepprar henne med era (och våra) skamlösa frågor, som t ex: Blir Teresia våt? Hur vet en att en är asexuell eller aromantisk? Har hon inte bara haft dåliga erfarenheter med snubbar eller upplevt trauma i barndomen? Dessutom: slentrianonani, asexualitet i film/litteratur och Kevin I Backstreet Boys. Veckans ord är en hel rad: Allosexuell, demisexuell, ace-flux OCH queerplatoniska relationer. OBS! Del 2 släpps den 28/2 Tack till alla våra patienter!! Bidra till Heteroakutens jublande hurrarop och drypande glädjetårar genom att bli Patreon: www.patreon.com/heteroakuten Du blir vår stammispatient och får tillgång till material såsom bonusavsnitt, musik, ölrecept, livepoddar, rabatt på merch och annat vi hittar på. För att lyssna på allt gött ni hör i våra avsnitt, följ spellistan HETEROAKUTEN GREATEST HITS på Spotify: https://open.spotify.com/playlist/7qdONgONVKjwU9kGFjet2F?si=yphVEB0kTx-O8dlL47L5Iw Maila dina frågor och tankar till heteroakuten@gmail.com och följ oss på Instagram där vi kort och gott heter: heteroakuten Produktion, originalmusik och ljudmix: Niki Yrla Ps: Länk till UNDERBARA gruppen ”Heteroakuten fan page” på Facebook: https://www.facebook.com/groups/146344650745147/?ref=share

Det eneste stedet i skolehverdagen hvor man faktisk er naken er i dusjen etter kroppsøving, men hvordan er denne opplevelsen for elevene? Hvorfor er det en stor andel av elever om velger å ikke dusje og eller dusjer med klær på? Hvordan oppleves denne situasjonen for elevene? Jeg snakker med filmregissør Teresia Fant fra Stray Dogs om filmen "Fortellinger fra dusjen" som er laget om dette temaet. Filmen er en kortdokumentar som er gratis tilgjengelig og som er lenket til i shownotesene.

We gaan stilstaan bij de herders en de engelen in het kerstverhaal van Lucas 2, 8-20, in geval je het al eens wil gaan lezen. De illustraties komen van jonge mensen met een passie voor muziek en van de H. Teresia van Lisieux. Laat je maar meenemen op weg naar Jezus. De genade van Kerstmis wacht ook op jou!

Bacaan dibawakan oleh Suster Paschaline, OSF dan renungan dibawakan oleh Suster Theresina, OSF dari Biara OSF Komunitas Poncol Semarang, Keuskupan Agung Semarang. Roma 4: 1-8; Mazmur tg 32: 1-2.5.11; Lukas 12: 1-7 TERANG SUDAH MENGALAHKAN KEGELAPAN Tema renungan kita pada hari ini ialah: Terang Sudah Mengalahkan Kegelapan. Kota Avila di Spanyol bagian tengah, adalah kota-nya Santa Teresia yang pengaruh kesucian, ketangguhan imannya, dan kepemimpinannya dalam semangat Kristen mampu mengubah seluruh masyarakat di kota itu. Teresia berasal dari keluarga bangsawan paling berpengaruh di kota itu. Ia menjadi tanda keselamatan kota itu. Sampai saat ini, Avila adalah satu-satunya kota yang seluruh sisinya dilindungi tembok abad pertengahan yang masih utuh. Hampir tidak terlihat reruntuhan atau puing-puing temboknya seperti di banyak kota lain di dunia akibat perang atau tidak ada perawatan yang teratur. Avila sungguh menjadi sebuah kota yang menggambarkan kekuatan iman Kristen yang memiliki tujuan untuk menjadi terang bagi seluruh dunia. Santa Teresia Avila juga menjadi pembaharu biara Karmel yang dipandangnya telah mengalami sejumlah kemerosotan semangat aslinya. Ia bekerja sama dengan Santo Yohanes dari Salib dalam upaya pembaharuan itu yang memaksa mereka harus mengalami banyak sekali penolakan dan penganiayaan. Tulisan-tulisan kebijaksanaan dan ajaran mistik Santa Teresia sungguh menyumbang kepada Gereja suatu sisi spiritualitas yang sangat berpusat pada kebenaran iman kepada Tuhan Yesus Kristus. Semua peran Santa Teresia bermakna tentang terang yang mengalahkan kegelapan. Kemenangan atas kegelapan dunia dan dosa merupakan pencapaian utama Yesus Kristus. Tugas itu sampai detik ini menjadi tugas pokok Gereja dan segenap anggotanya. Kita mendengar Injil pada hari-hari ini mengenai tegasnya sikap Yesus kepada orang-orang munafik. Kemunafikan menunjuk pada orang-orang yang berbuat dan tampil sungguh baik dan suci untuk dilihat orang, tetapi sebenarnya aslinya mereka adalah buruk, jahat dan pengkhianat. Orang-orang munafik suka memakai topeng untuk menutup keburukan dan kejahatannya. Cara seperti ini merupakan kegelapan. Mereka selalu merasa tidak aman kalau kegelapan dirinya berhadapan dengan terang maka rahasia mereka akan terbongkar. Sebenarnya orang-orang munafik itu hidupnya terbebani dan sengsara. Pertama-tama mereka takut dengan dirinya sendiri kalau pada suatu saat mereka tidak mempertahankan kegelapan itu. Di samping itu mereka takut akan orang lain dan Tuhan karena nanti kemunafikannya akan terbuka bagi publik. Maka solusinya ialah berhentilah menjadi munafik, karena kegelapan dalam diri tidak bisa bertahan selamanya. Santo Paulus dalam suratnya kepada jemaat di Roma menegaskan bahwa hanya kebenaranlah yang membebaskan dan menyelamatkan. Marilah kita berdoa. Dalam nama Bapa... Ya Yesus, ajaran-Mu adalah terang bagi kami di dalam dunia ini. Semoga kami selalu memakai cahaya-Mu itu dalam setiap langkah hidup kami. Kemuliaan kepada Bapa dan Putra dan Roh Kudus ... Dalam nama Bapa... --- Send in a voice message: https://anchor.fm/media-la-porta/message

pranayzen.nl :-)

Doa adalah suatu hubungan yang hidup antara jiwa kita dengan Allah. Seperti St. Teresia dari kanak Yesus mengungkapkan “bagiku doa adalah ayunan hati, satu pandangan sederhana ke surga, satu seruan syukur dan cinta kasih di tengah percobaan dan di tengah kegembiraan”. Doa bisa menjadi pertemuan indah yang akan mengarahkan hati kepada allah trituggal. --- Send in a voice message: https://anchor.fm/christoforus-petrus-ho/message

Avsnitt 113 handlar om JÄSSNING! Johannes blir själva symbolen för patriarkatet i denna circle of HATE! Det blir Kanon & Chill, Kanon & Drill samt Kanon in absurdum! Musikläraren Johan jobbar flitigt på sitt livsverk, hinner han bli klar innan "The Wind of Change" tvingar fram hans dödssuck? En snabb "Djur nu" leder till en Agata Christie-deckare på 10000 meter höjd, rädda Simon The Rabbit!! Såklart bjuds det på en djupdykning i familjeliv, kåta Teresia och OBEHAGLIGA JÄVLA LUSSE! LÄGG AV! Passa er för Lusse in the headlights! Fint att ni lyssnar! Vi hörs såklart någon gång! Peace!

2020-12-22 Témoignage de Teresia (Jeunesse Lumière) by Radio Maria France

Rebecca Teresia is Hawaiian Actress, Writer, Director, Editor, Fashion Photographer, Visual Effects and Film Maker. She is also a Casting Director, Location Manager Set Decorator and Stunts Department. Anything that is needed, Rebecca can do it. You have seen Rebecca in the hit show, Hawaii 5-0 and many more films and TV shows. Hear Rebecca talk about how she got started acting and how she became a one woman crew, who can do it all

Pembawa Renungan : Linda Wahjudi Denpasar - BaliPesta St. Teresia dr Kanak-kanak Yesus Mat. 18:1-4

Episode 5  What does the ‘Nordic Everyman's Right’ to roam freely in nature have to do with corporate leadership and managing teams? According to Swedish corporate super achiever Teresia Fors, everything. Meet Teresia, who got her first Board membership at 15. Since then she has had a remarkably successful career as an accomplished Managing Director, CEO and Board Member across many industries in Sweden and in Australia. We talk about her Nordic management style and her way of implementing cultural and structural change across corporate business environments, with such companies as Viking Cruises and Volvo Group. You will learn about Teresia’s journey as a country kid from Swedish Lapland to getting a seat in a prestigious board in Australia  How working a pub provided a priceless entry lesson to Australia Teresia’s cross-cultural experience as a female leader in a Nordic company in Australia  The Nordic way of leadership and building diverse teams   Follow Teresia Fors in Linkedin Episode Sponsor: Vloggi makes group videos easy. For any kind of team, from co-workers to customer testimonials, Vloggi is an all-in-one crowd-sourcing and video making platform. Find out more at https://www.vloggi.com/ Make sure you hit SUBSCRIBE to Nordic Insights so you don’t miss out on any of the upcoming interviews, coming up soon. And, if you enjoyed this episode, please leave me a rating and a review?  Kiitos, tack and thanks!  Follow me on Instagram: https://www.instagram.com/nordic_insights_podcast/ Follow my on Facebook:  https://www.facebook.com/NORDICINSIGHTSPodcast/  

Tredje avsnittet av har du (sociala) problem eller? Teresia gästar och berättar om sitt arbete på en boendeenhet och hur förberedd är man när man tar examen. Behöver vi verkligen Foucault? Hosted on Acast. See acast.com/privacy for more information.

Voorbij liefde naar gewoon zijn

Teresia Maina graduated with Part-time Data Analytics Cohort 1. With a healthcare background, I come with an analytical mindset analyzing data problems for business solutions and growth.

This interview with Teresia Matthews has something for everyone.  Are you a homeschooling mom who wants to work from home? Are you a single homeschooling mom, wondering how to make it work? Are you trying to figure out how to get your hustle on so that you can stay home with you kids? Well, Teresia has done it all. I am bringing this interview to you from my business coaching practice because it is so timely and relevant to so many homeschooling families who are trying to make it work financially. Follow along on Teresia's journey as a recently divorced stay at home mom, then as a homeschooling mom and now as a married mom of two. For over 20 years Teresia has found a way to work for herself so that she can stay at home with her kids and pursue her vision of motherhood. Teresia's New Company:  https://sumsweet.com   Join my How to Homeschool Facebook Group Here: https://www.facebook.com/groups/howtostarthomeschooling/ Follow me on my website: https://www.judysarden.com/homeschool https://www.judysarden.com/business Subscribe on Youtube: https://youtube.com/judysarden    

Good Shepherd sisters Sr Patricia Hogan and Sr Teresia Byrne join John and Shane on this weeks programme to reflect on Mission Sunday 2019 which has as its theme from Pope Francis "Baptised and Sent - The Church of Christ on Mission in the World". Between then Sr Patricia and Sr Teresia have more than 100 years of experience of mission sharing the love of the Good Shepherd and reflect on it during this weeks programme.

Internationales Sommercamp des Malteserordens in Ettal. Seit 700 Jahren wird hier gebetet. Das hat den Ort geprägt. Als ob das jahrhundertelange Beten im Raum stünde. Auch in der Wahrnehmung der Christen gibt es Gnadenorte. Orte, an denen sich das Heilswirken Gottes immer wieder auf wahrnehmbare Weise mitgeteilt hat. Aber diese Gnadenorte unterscheiden sich von anderen heiligen Orten. Die Heiden zur Zeit Jesu suchen ihre Gottheiten an deren Orten auf (so die Samariter auf dem Berg Garizim). Für die Juden ist der Gebetsort schlechthin der Tempelberg in Jerusalem. Aber nicht, weil hier ein Gott unter vielen seinen Wohnsitz hat, sondern weil hier die Offenbarung Gottes „wohnt“ und Gott sich hier durch Israel der Welt als Schöpfer und Retter und „Gott aller Götter“ geoffenbart hat. „Wir beten an, was wir kennen“, sagt Jesus zu der Samariterin. Mit der Menschwerdung Gottes in Jesus Christus und der Zerstörung des Tempels verändert sich die Verortung des Gebetes ein weiteres Mal. „Die wahren Beter“, sagt Jesus, beten nicht mehr nur hier oder dort, sondern „im Geist und in der Wahrheit“ an. Der neue Tempel Gottes ist Christus – und der Mensch, mit dem sich Gott in seiner Menschwerdung verbunden hat. Christliches Beten ist nicht ortlos. Der Mensch selbst wird zum heiligen Ort. Wo wir zum dreifaltigen Gott beten, sind wir schon bei ihm eingetreten, beten wir schon „im Geist“ (also verbunden mit ihm) und in der Wahrheit (also zu dem, der sich uns bekannt gemacht hat). Im schönen Ettal oder sonstwo auf der Welt. Fra' Georg Lengerke

In Episode 125 JOHNNY KEATTH http://www.JohnnyKeatth.com interviews two Finland Actors: Saana Laigren https://www.saanalaigren.com/ and Rebecca Teresia https://www.rebeccateresia.com/ Tune in to hear these two International Actors. Be sure to Like, Share, Embed, Subscribe, Follow, Download and most importantly LEAVE a COMMENT and or a REVIEW for this podcast. Thank You!

Preaching for the Solemnity of Mary, Mother of God, Wamũyũ Teresia Wachira, IBVM offers a reflection inviting us ask, "What can we learn from God’s action of choosing a woman, whom we, in our world will refer to as a nobody, to carry in her womb, Jesus – God’s loving son? What can we learn from God’s choice of shepherds, who are the poorest in the society, shepherds who smell of sheep to be the first bearers of the Good News?" Wamũyũ Teresia Wachira, IBVM -- of Kenya -- is Senior Lecturer and Programme Leader of the Peace and Conflict studies at St Paul University (an ecumenical private university) in Nairobi, Kenya. She is a member of the Board of Pax Christi International, the global Catholic peace movement. She also serves as a member of the Advisory Committee of the IBVM – United Desk, New York; the co-coordinator of the Loreto Eastern Africa Province Justice, Peace and Integrity of Creation (JPIC) committee; and as an active member of the steering committee of the Catholic Nonviolence Initiative. Visit www.catholicwomenpreach.org/preaching/01012019 to learn more about Wamũyũ Teresia, to read her text, and for more preaching from Catholic women.

Producerat av Kulturakademin i samarbete med Atalante 2018-11-20. Niklas Rydén konstnärlig ledare på Atalante samtalar med dansaren och koreografen Teresia Björk kring process och filmen Siri Derkert Trilogy. Siri Derkert Trilogy av Teresia Björk är en ny film som har gjorts av Håkan Larsson och Bengt Wanselius. Denna konst- och dansfilm är ett resultat av en mer än 5 års lång process och föreställningar av Teresia Björk och hennes medarbetare i föreställningarna som startade upp 2014. Teresia Björk har arbetat som dansare och koreograf i Sverige och utomlands i 25 år. I flera föreställningar har hon porträtterat, levt och undersökt Siri Derkert liv som nu har blivit film. Ljudtekniker: Tomas Persson Carlberg www.kulturakademin.com

Lurväckningen har den här gången önskats av tvillingarna Marina och Teresia i Los. Deras bonuspappa Stefan älskar att busa med dem. Men det får han minsann ångra nu :) Vem tycker du ska lurväckas nästa gång? Det kan vara precis vem som helst. Kanske en kompis, din mamma, din lärare eller varför inte dig själv?  Skriv till Jonas på barnmorgon@sverigesradio.se

Säsongsavslutningen bjuder på ett specialavsnitt - en inspelning från förra årets Stockholm Pride, där en stor och entusiastisk publik sjöng med oss i en kavalkad av välkända arior och musikalnummer. När Rickard förra sommaren bjöd in sina vänner Kerstin, Teresia, Amelia, Matilda och Majsan att dela scen med honom i en opera sing-along, så delade de musikupplevelsen med en tusenhövdad publik. Kadenser, koloraturer och en aria-battle gick som en dans.  Repertoaren var fylld av möjligheter för publiken att prova sin egen röst, i musik ur till exempel La Traviata, Don Giovanni, Carmen och Sound of Music.

"Sobre el 'kule' es va edificar la cultura dels inuit", afirma l'antrop

Teresia talks about her chemotherapy. - Talanoataka o teresia na veika e lakocuruma e na gauna e Chemo thiko kina.

Teresia Rokodovu said she felt a lump on her left breast. - E tukuna o Teresia Rokodovu ni a vakila e dua na vuce e na sucuna i mawi.

Ascolta con cuffie! Patrizia Barbuiani e Markus Zohner parlano sulla creazione del loro spettacolo ODISSEA, sulle tournee, i viaggi, le ragioni e i significativi. Informazioni sullo spettacolo ODISSEA qui: http://zohner.com/release/odissea-italiano/ Dal suo esordio lo spettacolo Odissee ha viaggiato per mari e per terra valicando oltre le Alpi anche l’Europa. Lo spettacolo infatti è stato presentato ovunque in Russia fino alla lontana Siberia, nei paesi baltici, in Pakistan, in Armenia, in Iran, in Egitto, in Tuchia, persino nella sua terra natia, la Grecia, ottenendo ovunque ampi consensi di critica e di pubblico. Un’ Odissea semplice e fresca, divertente e stupefacente come non l’avreste mai immaginata. Un esilarante viaggio nel mondo fantastico evocato da uno dei capolavori di Omero. Questa compagnia teatrale internazionale pluripremiata in tutto il mondo presenta al pubblico una rilettura moderna dell’opera di Omero sul rocambolesco viaggio di ritorno ad Itaca di Ulisse, sulle sue speranze, sulle sue debolezze, sulle sue avventure eroiche ed erotiche nell’affrontare e sconfiggere le insidie delle Sirene, del Ciclope, di Polifemo, di Circe, di Scilla e Cariddi e dei vari pretendenti al trono. Uno spettacolo folgorante pieno di ritmo, movimento, fantasia, originalità, dal quale scaturisce un ritratto inedito sull’eroe acheo, intenso, ironico, umano. Omero con i suoi due poemi epici Iliade ed Odissea descrive ciò che era reale. Intensamente reale è il mondo esteriore dell’Iliade, così come intensamente reale è il mondo interiore dell’Odissea. E non è casuale che l’Iliade alluda a un luogo, mentre l’Odissea allude ad un viaggio di un’anima, che è quella di Ulisse. E’ un intenso, ironico e umano ritratto dell’astuto Ulisse che prende vita con ritmo e movimento attraverso l’intelligenza, la fantasia, l’originalità di una regia godibilissima. PROGRAMMA ODISSEA, Patrizia Barbuiani, Markus Zohner, Markus Zohner Arts Company ODISSEA, Patrizia Barbuiani, Markus Zohner, Markus Zohner Arts Company L’ODISSEA si frappone quale esempio di nascita di un’opera letteraria che fissa in una struttura romanzata storie e racconti tramandati fino ad allora oralmente. L’opera di Omero è stata lavorata, rielaborata, sulla materia si è improvvisato, si è provato e ricercato per riportare in vita figure come Odisseo, Penelope, Telemaco, i Ciclopi, Zeus, Atena, Poseidone, Circe, Scilla, Cariddi, Teresia, le vacche sacre, i Proci e altri ancora e per rievocare spazi come la caverna gigantesca di Polifemo, il mondo sotterraneo dell’Ade, lo stretto di Messina, il mare burrascoso, l’isola Ea ecc. il tutto restando seduti su due sedie, senza requisiti, effetti scenici o sonori, cambi di costumi. L’importanza di effettuare tagli o la costruzione della drammaturgia sono sottomessi ai bisogni legati al nostro stile, al modo di recitare utilizzando soltanto la voce, il corpo, i movimenti, la gestualità, la mimica lavorando con forza sull’immaginazione e il risultato sarà sicuramente un’Odissea finora mai vista o sentita.

Greetings to you from International Coach Federation Hyderabad Chartered Chapter! You are listening to 'Coaching Matters' Podcast Series!! On this show we bring you thought provoking conversations with Masters from across the globe. These interviews are designed to bring out some unique aspects of coaching profession.We sincerely hope that you like and benefit from these interviews. Do share your views, suggestions or feedback on improving this further.write to us oncoachingmatters @ icfhyderabadchapter.in  or visit  www.icfhyderabadchapter.in   http://icfhyderabadchapter.in/coaching-matters/Episode16-Teresia-LaRocque-Coaching-Matters.mp3 

Den nya kungadynastin Bernadotte var konstnärligt rikt begåvad, och varefter familjen växte med prinsar och prinsessor blev det allt fler som kunde spela och sjunga tillsammans. Därtill kom ingifta prinsessor och också hovfröknar och kammarherrar. Det musicerades flitigt på de kungliga slotten under 1800-talet. Vid musiksoaréer framfördes verk av både inhemska och utländska tonsättare en del stod de kungliga i personlig kontakt med. Men flera av kungligheterna komponerade också själva. Mest känd är prins Gustav, Sångarprinsen, han som bland mycket annat skrivit Studentsången. Hans syster, prinsessan Eugénie, var dock minst lika begåvad, och också hon komponerade sånger och pianostycken. Också av drottning Josefina och hertiginnan Teresia finns musik bevarad. En P2 dokumentärserie i 7 delar av Christina Tobeck