Podcasts about we will dance

Hey For The Wild community, it's Ayana. It's been a minute. Life has been moving—fast, deep, and full. I've grown, and with that growth, a clearer sense of what I want to share with you has come into focus.After nearly a decade of digital episodes, I felt a longing—an ache to be in person, on the land, and heart to heart with our guests. That's why you may have noticed we've slowed down on weekly releases. Instead, we've been on the road, spending sacred, unhurried time with people we love—tending to conversations that are raw, intimate, funny, beautiful, edgy, and alive.We were hoping to keep it under wraps a little longer, but we're just too excited: the first season of our new walking series will be released soon, and it features the luminous Sophie Strand. This series is an in-person, land-based conversation that is intimate, weird, raw, beautiful exploration of land, grief, myth, pleasure, and more. These aren't studio-perfect interviews, they're alive.But there's more. We're also creating an anthology—a wild and tender book featuring Sophie and 20 other contributors like Tyson Yunkaporta, Sylvia Linsteadt, adrienne maree brown, Dori Midnight, and Stephen Jenkinson. It's an archive, an altar, a trail companion—a distillation of 10 years of For The Wild with essays, art, poetry, rituals, and deep questions. It asks us what it means to live in fragmentary times and still root deeply. We hope to print it later this year.To bring these projects to life, we need your support.We're looking for funding partners, sponsors, and publishers—and we're dreaming of a book tour from the West Coast to the East, and across the pond to Europe.If you're an individual, foundation, or aligned company that wants to support the Sophie Strand series, reach out.If you're a publisher or lit world comrade, I'd love to connect.If you'd like to host a live gathering for the book tour, let's talk—we'd love to share good food, real talk, and tender moments with your community.Email us at connect@forthewild.worldThank you for walking with us—whether you've been here since the beginning or just arrived. My heart is racing as I share this with you. It feels risky, but right. Vulnerable, but true. And I'm so grateful.In the meantime, you can spend some deep time with us through our Earthly Reads Series and Book Study or Bayo Akomolafe's We Will Dance with Mountains: Vunja! course—both on our website.And of course, we've got over 350 episodes waiting for you on your favorite platform.Here's to what comes next. With love,Ayana♫ The music featured in this update is “Das Nuvens (Live)” by Fabiano do Nascimento, courtesy of Leaving Records.Support the show

Thomas Hübl sits down with celebrated speaker, posthumanist thinker, poet, teacher, and author Bayo Akomolafe to explore the leading edges of spiritual thinking and human identity. Bayo is a deeply experimental thinker, informed by the African cosmologies of the Yoruba and Igbo traditions. He leads an exploration into a new paradigm of healing that de-centers the individual to focus on the village, on the communal. He and Thomas discuss how modernity, especially in Western cultures, creates a false dichotomy between spirituality and science, pathologizes behavior that should instead be integrated, and offers a reductive, motionless view of the self. Bayo offers a different perspective, one in which the self or the psyche is always moving in an interconnected dance with our lineages, with evolution, and with the mysteries of the material realm. Bayo also explores how modern spiritual models contribute to systems of oppression, stressing the importance of spaciousness, non-conformity, and relationality in spiritual thinking and practice.   Click here to watch the video version of this episode on YouTube:

Today, we present a wild and flowering conversation between two poets, writers, philosophers, and theobiologians Bayo Akomalofe and Sophie Strand. This conversation is from a 2022 SAND Community Gathering. To hear the full conversation with Q&A from the live webinar you can view it here (with SAND Membership). In Greek Mythology, the Titan Kronos eats an indigestible stone and vomits up the new Olympic pantheon of gods. In our current time, people planted in stratigraphic layers of shared trauma find themselves uniquely ill – physically and mentally. We are unable to digest food and unable to digest violence. What if indigestion – practical and mythical – was a sign that a new world was threatening to be born? The very basis of our nucleated cells is an ancient botched bacterial cannibalism. What if our inability to digest certain injustices was an invitation to vomit up a new pantheon? And in an age when we are all threaded through with microplastics and blood pressure stabilizers, what does it mean to start to physically grow into new shapes around incursions we cannot properly assimilate or expel? Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California and University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Ancient Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. He is the recipient of the New Thought Leadership Award 2021 and the Excellence in Ethnocultural Psychotherapy Award by the African Mental Health Summit 2022. Sophie Strand is a writer based in the Hudson Valley who focuses on the intersection of spirituality, storytelling, and ecology. Yet it would probably be more authentic to call her a neo-troubadour animist with a propensity to spin yarns that inevitably turn into love stories. Give her a salamander and a stone and she'll write you a love story. Sophie was raised by house cats, puff balls, possums, raccoons, and an opinionated, crippled goose. She believes strongly that all thinking happens interstitially – between beings, ideas, differences, mythical gradients. She is the author of The Flowering Wand: Rewilding the Sacred Masculine and The Madonna Secret. She is also finishing a collection of essays about navigating an incurable genetic disease and early trauma through ecological storytelling. You can subscribe to her newsletter at sophiestrand.substack.com, and follow her work on Instagram: @cosmogyny and at www.sophiestrand.com. Topics 00:00 Introduction and Welcome 01:35 Introducing Dr. Bayo Akomolafe 04:11 Introducing Sophie Strand 06:35 Starting the Conversation: New Gods in Challenging Times 13:54 Exploring Mispronunciation and Evolution 27:27 Animist Perspectives on Trauma 28:17 Healing in Yoruba Culture 30:29 Bioelectric Signals and Embryogenesis 35:40 The Role of Trickster Gods 38:26 Invasive Species and Ecosystem Dynamics 47:25 Disability as an Invitation to Community 55:32 Concluding Thoughts on New Gods Support the mission of SAND and the production of this podcast by becoming a SAND Member

When Wholeness Arrives with Bayo Akomolafe (Part 2)Ilia Delio and Bayo Akomolafe continue their conversation about navigating the legacy of modernity and our journey into the future as a species. Bayo shares his perspective on the legacies of ingenious thought—particularly how it's seen from the West. They ask, whether we ever arrive at wholeness? And what, if anything, does politics have to do with it?ABOUT BAYO AKOMOLAFE“The idea of slowing down is not about getting answers, it is about questioning our questions. It is about staying in the places that are haunted.”Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California and University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Local Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute, where he acts as the Forum's “provocateur in residence”, guiding Forum members in rethinking and reimagining our collective work towards justice in ways that reject binary thinking and easy answers. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. Read his introduction penned for the Democracy & Belonging Forum here. To learn more about his work, visit Bayo's website at here, and view the work of the Emergence Network here.Support the showA huge thank you to all of you who subscribe and support our show! Support for A Hunger for Wholeness comes from the Fetzer Institute. Fetzer supports a movement of organizations who are applying spiritual solutions to society's toughest problems. Get involved at fetzer.org. Support 'Hunger for Wholeness' on Patreon as our team continues to develop content for listeners to dive deeper. Visit the Center for Christogenesis' website at christogenesis.org to browse all Hunger for Wholeness episodes and read more from Ilia Delio. Follow us on Facebook, Instagram and Twitter for episode releases and other updates.

How (Post-)Humans Evolve with Bayo Akomolafe (Part 1)Ilia Delio is joined by the prolific writer and activist Bayo Akomolafe. Bayo shares with us about his Christian background, growing up as the son of a diplomat in Nigeria. Ilia asks Bayo about how he has uniquely wrestled with the legacy of modernity and Western thought and his own unique approach to process and post-humanist thought.ABOUT BAYO AKOMOLAFE“The idea of slowing down is not about getting answers, it is about questioning our questions. It is about staying in the places that are haunted.”Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California and University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Local Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute, where he acts as the Forum's “provocateur in residence”, guiding Forum members in rethinking and reimagining our collective work towards justice in ways that reject binary thinking and easy answers. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. Read his introduction penned for the Democracy & Belonging Forum here. To learn more about his work, visit Bayo's website at here, and view the work of the Emergence Network here.Support the showA huge thank you to all of you who subscribe and support our show! Support for A Hunger for Wholeness comes from the Fetzer Institute. Fetzer supports a movement of organizations who are applying spiritual solutions to society's toughest problems. Get involved at fetzer.org. Support 'Hunger for Wholeness' on Patreon as our team continues to develop content for listeners to dive deeper. Visit the Center for Christogenesis' website at christogenesis.org to browse all Hunger for Wholeness episodes and read more from Ilia Delio. Follow us on Facebook, Instagram and Twitter for episode releases and other updates.

On this episode, my guest is Craig Slee, a disabled writer, consultant and theorist dealing with mythology, folklore, magic and culture, exploring life through the lens of landscape, disability and fugitive embodiments.He has contributed essays and poetry focusing on the numinous and disability to various anthologies including The Dark Mountain Journal. Craig has also co-facilitated multiple seminar series at the Dresden Academy for Fine Arts, regarding ableism in the arts, as well as how ableism affects our relationship to space. In 2023 he was one of the speakers at the World Futures Studies Federation 50th Anniversary Conference, introducing the concept of (Dis)abling Futures. Craig resides in the northwest of England.Show NotesCornwall and the Seasons Who Gets to Decide What it Means to Know a Place?The Folding in of Identity to TourismA Question of Productive vs Generative AbilityAbleism and AttentionFinger Bending and the Freedom of MovementRedefining and Remembering Other Forms of MovementWhat is Stillness?The Dance of MountainsObeying LimitsHomeworkCold Albion (Craig's Blog)Goetic Atavisms (Hadean Press)Craig's Blue Sky Page | Facebook PageTranscriptChris: Welcome to the End of Tourism, Craig. Craig: Thank you for having me. Chris: Yes, it's great to be able to speak with you today. I've been ruminating for a couple of years now as to the themes that we might speak of. And I was introduced to you via a mutual friend and have come closer to your work via the Emergence Network's online gathering, We Will Dance With Mountains, in the last quarter of 2023.And so, to begin, I'd like to ask you first where you find yourself today and what the world looks like for you, where you are. Craig: Where I find myself today is by the canal in my flat, looking out the window, just as evenings coming in, in the northwest of England, in Lancaster, and it's chilly here which is actually a good thing, I guess, these days.Chris: Perhaps I could ask you to elaborate a little bit on what Lancaster looks like, but I know that, you know, from our conversations previous that you grew up [00:01:00] in Cornwall, a place that was previously, a town, an area devoted to fishing and mining, and from what you've told me, it's also become a massive tourist trap that you know, from the little that I've seen online, that the area receives around 5 million visitors a year, and tourism makes up about a quarter of the local economy.So I'm curious what you've seen change there and what do you think has happened to Cornwall and its people as a result and maybe there's something in there as well regarding Lancaster. Craig: Yeah, so I should emphasize this. I was born in Cornwall. My family has been lived down there for many many generations anyway and my father's side of the family actually, at various points, worked in the tourist trade as well before they went on to other things.And, [00:02:00] yeah, I mean, I left because, frankly, there was no jobs that weren't tourism. I came to Lancaster to study because one, I have a physical disability which means that Cornwall is a very rural area, so you need to drive everywhere, and that's fine, I drove at that point, but for good or ill, a more urban center was better for me later in life as I left.But the way that it shifted, even in the years when I was growing up, was that, you know, essentially was a rural area where nothing really happened socially or culturally that much until the summer seasons. So, you were very, very aware of the seasons in terms of, you'd have visitors [00:03:00] starting, and that was when the town would wake up, and then it was kind of dead for the rest of the year, so it was very much one of those things where the tourist trade has actually made me more aware of human rhythms in the natural world than perhaps I would have been, because it's so based on seasonal stuff.And just looking at the way the infrastructure because a lot of the towns and areas, they boomed a little bit well, quite a lot in certain areas with the tin mining of the 19th century. But a lot of the architecture and things like that was 19th century. So you had small villages and slightly larger towns, and they have very, well, I guess some people, if they were tourists, would call "quaint, narrow streets."And when you have that many visitors, in the summer, you can't get down the streets. [00:04:00] You can't drive it because it's full of people walking. You know, there's an interesting anecdote I'd like to recount of when my father, he was a vicar, he was a priest, moved to a new area he would go to the local pub and all the locals would greet him as the priest and be like, very polite.And then when it would come out that my dad was actually a local, that he was born down there and part of the family, everybody would relax. And there was this real sort of strange thing where people came and stayed because it was a lovely area, but there was still that whole issue with second homes and certainly keeping an eye on things from a distance here during the pandemic when people left cities during the pandemic, they went down there amongst places in Britain.And that meant that, [00:05:00] literally, there were no houses for newly starting teachers, you know, teachers who had got jobs and were moving down there, couldn't find places to live because during the 2020 and sort of 2022 period, everything was just opening up either as Airbnb because there was this influx from the cities to the more rural areas because it was supposedly safer.You know, and I feel like that's a reflex that is really interesting because most people think of it as, oh, "a tourist area," people go there for leisure, they go there to relax and get away from their lives, which is true, but under a stressful situation like a pandemic, people also flee to beautiful quotes isolated areas, so there's that real sense of pressure, I think and this idea that we weren't entirely sure, growing up, [00:06:00] whether we would have a place to live because a lot of the housing was taken up by people with second homes. And plenty of people I went to school with because it's a surfing area took the knowledge that they learned in the tourism trade, and actually left and went to Australia. And they live on the Gold Coast now. So it's this self perpetuating thing, you know? Chris: Well, that leads me to my next question, which kind of centers around belonging and being rooted and learning to root, maybe even becoming a neighbor or some might say a citizen of a place.And with tourism or a touristic worldview, we seem to be largely stunted in our ability to know a place, to become part of that place in any significant or enduring sense of the word. And so, I'm curious what your thoughts are on what it means to know a place, [00:07:00] and perhaps on the often mad rush to say I know a place for the sake of social capital, you know, given the context of the kind of relative difficulties that one might incur, or in a place like Cornwall, and the relative degree of exile that forces people out.What do you think it means to know a place in the context of all of these economic pressures denying us that possibility, or at least making it really, really difficult. Craig: I think we have a real problem in modernity with the idea of knowing as a sense of capture, right? So if I know you, I have this boundary of this shape, this outline of Chris, right, that I can hold, that I can grasp. And I think sometimes when we say, "oh, I know a place," or, "oh, I know a person" there's no concept of the [00:08:00] ongoing relationality. You know, you capture the image and then you keep it. And it's a whole construct of extractive knowledge that really, I think, comes down to the idea that the humans are the ones who get to decide what a place is, right?So. I could say in the standard sense, "Oh, I know Cornwall because I, you know, I grew up there for nearly 20 years." My family has been there since about the 1500s. You know, "I know a place, it's in my bones." Yada yada yada. All the metaphors you want to use. But the fact of the matter is, the place itself influences me more than I influence it. So there's this strange sense of belonging in which modernity [00:09:00] says "I belong" or "it belongs to me" rather than perhaps the place has extended hospitality to me and allowed me to grow and I could live/work in a place for 30 years and never know it because we're not comfortable as a culture with the idea of going, "I don't know this place."And it's a variety. It's always changing. And I think about all the times I used to watch the sea and talk to folks whose parents were fishermen or lifeboatmen, and they'd be like, "Yeah, we know the waters, but the waters can change. We know roughly what they do under certain conditions, but we don't know them completely, because they can always surprise us."And So, when somebody says, "oh, you're from Cornwall, you're a Cornishman," and all that sense of identity, [00:10:00] I'm like, "yeah, but that's, that's both really fluid for me, because, you know, there's a lot of history." Is it the tourist world of the 20th and 21st century, or is it the farming and the mining that goes back to the Neolithic?How we relate to a place purely in a modern sense isn't, to my mind anyway, the only way to conceive of belonging because, even though I'm now 300 miles away from there, I have its isotopes, its minerals from drinking the water in my teeth, you know. So, on some level, the idea that you have to be in a place also to belong to a place is something that I'm curious about because, there's this whole notion, [00:11:00] "you're only in the place and you've been in a place for this long and that means you know it and you're local." Whereas growing up, there was this sort of weird thing where it was like, "yeah, you might have been here 30 years and everybody knows you, but you're not a local." Right? You still belong, but there was this other category of " you're not local or something like that."And so it's complicated, but I really do, for my personal take, tend to look at it as a, the landscape, or wherever it is, influences my sense of belonging in a non human context, or more than human context, if that makes sense. Chris: Hmm. Yeah, there's so much there. Yeah. I mean, I'm also, in the context of identity, also wondering in what ways, not only has the tourism industry shaped one's identity of being local, which [00:12:00] is, I think, a huge issue in over touristed places in the last, you know, 10 or 20 years, as identity politics rises into the mainstream, and but then also not just the industry and the interaction with foreigners or, or guests, or tourists, but the way in which the image of that place is crafted through, often, ministries of culture or heritage, you know, so you could grow up in a place that isn't necessarily overly touristed or anything like that. But then have your identity crafted by these ideas of culture or heritage that the government's, federal and otherwise, have placed on people.Craig: And especially because where I come from, Cornwall, actually had its own language, which died out, which was on the verge of dying out in the 19th century. And slowly there are more speakers of it now. And you go back there now and you'll find, [00:13:00] even when I was growing up it wasn't so prevalent, but you'll find a lot of the signs for the street signs will have the English and the Cornish.So that's where the government has embraced this identity and enhanced it after people have been saying, you know, "this is a language we've rebuilt it. It's cousin to Welsh and Breton. We should use it. It's part of our identity and it's got folded into that." And so the infrastructure itself is now been part of that. You know, those very same streets have a name that wasn't known for like, 50, 60, maybe to 80 years, and suddenly people are now deliberately using the old names in non English languages because of that. And it's very strange because, especially in the UK, what with all [00:14:00] of Brexit and all that, there is a very weird sense wherein the rest of England, i. e. North and London and those sort of areas don't understand because Cornwall was a peripheral area and much like Wales, there's a lot of distrust of central government. Hmm. So, you've got this whole construction of a personal identity of nobody actually really understands what goes on outside. Either they're incomers, either they're emmets. You know, which "emmets" is the old English for "ants." Referring to tourists as ants in a kind of, yeah, they get everywhere. And the whole notion of who we are is always constructed. But in that case, going away and coming back to visit, I'm going, "Well that street didn't [00:15:00] have that label on it when I left. But it does now. And so in a certain sense it's the same place, but it's got this overlay of somewhere different that really enhances that sense of layers for me of "which Cornwall?" "Which of any of these places are we talking about?"Like you say, is it the one you see on a picture postcard or an Instagram or is it the ones who sat there as kids going, right, 'there's nothing to do, let's go and drink in a field?' You know and all of these things can co exist.Chris: Hmm, right. Yeah, I just interviewed a friend of mine, Christos Galanis, who did his PhD on hillwalkers, as well as homecomers in the Scottish Highlands, so people who spend their weekends climbing, summiting the Highland Mountains, and also the Canadian or Americans who travel to Scotland on heritage trips or ancestral [00:16:00] journeys. And he mentioned how in the Highlands that the governments have placed the original Gaelic place names on all of the the signs there, whether you're entering a village or perhaps on the street signs as well.And that he said that something like "only three percent of the of the people in Scotland actually speak, speak Gaelic," so they see the sign, they see the name, the vast majority of people, and they have no idea what it means. And I also remember the last time I was in Toronto, which is where I'm from originally, or where I grew up.And my family grew up in the east end of town, and the main thoroughfare in the east end of town is largely referred to as "Greek Town." You know, when I was a kid it was certainly Greek Town. The Greek letters, the Greek alphabet names as well as the English names of the street signs in that area.But it's much, much, much less Greek than it was 25 years ago, right? So again, [00:17:00] this question of like, is that to some extent trying to solidify the kind of cultural geography of a place. That people come to that street and that neighborhood because they want to experience Greekness in its diasporic kind of context.And yet, so many of those people, so many of those families have moved on or moved along or become more Canadian in their own sense of the word, so. Craig: Yeah. It's very strange as well because things like that attract... there's a loop obviously, because you'll get people coming to experience the greekness or the cornishes, and people will be like, oh, we should open a business that will enhance the greekness or the Cornish of the place, and that will draw, and it just becomes this thing and, yeah.Yeah, it's very strange. And I would totally agree with you on that one. Chris: Yeah. [00:18:00] Yeah. Until like a Greek person from Greece or a Cornish grandmother comes into town and says like, what? No, that's not Yeah. Oh, yeah. So I'd like to shift the conversation, Craig, a little bit towards ableism, and begin with this question that comes from our dear mutual friend Aerin and who admits that she's happily robbed it directly from Fiona Kumari Campbell.Yes. So, you might have heard this question before but she she felt the need to kind of pose it anew and and so the question is this. How does disability productively color our lives and Aerin wanted to ask it, to modify it slightly and ask, how does disability generatively or creatively color our lives? Craig: I can't speak to anybody's life other than my own really. But I would say that for me disability has, [00:19:00] one, given me a real sort of ability to look at the world and go, "you guys think this is how everything works and it clearly doesn't."You know, it has given me a generative gift of going, "hold on, what people think of the default really isn't the default, because I was never born as the default, and so I've had to find my own way of relating to the world" and that means that anybody goes anytime anybody goes "Oh, well, everybody knows..." or "the only way to do it is this?" I am always going "are you absolutely sure about that?" You know, "are you absolutely sure that what you're looking at or experiencing or noticing is only perceivable in one way, it's only ever [00:20:00] frameable, in one context?" But also this idea for me that disability is simply a fact.It's not good or bad. It is a thing that exists in the world and ableism is essentially the urge to measure against the vast field of disability and impairment and go, "We don't want that. That's the worst thing to be. So, we will strive to not be that." As Fiona Kumari Campbell would say, " It sets up a ranking and notification and prioritization of sentient life."So, this is why we, to a certain extent, we have such a obsession with youth culture. Young, healthy, fit folks are in some way better than the elderly. Oh god, nobody wants [00:21:00] to get old cause, if you're of white extraction, "oh, they'll probably stick you in a home."Nobody wants to conceive of the idea that actually you can have a generative and intimate relationship with somebody, not necessarily a romantic one, but a deep, deep friendship that also involves, frankly to put it crudely, perhaps wiping somebody's arse, right? There's this whole notion of messiness and failure and why Aerin reworded it from "productive" to "generative" is that whole idea of being productive, of having capitalist use, to produce, to make for purposes. And for me, disability and the field of disability in which I exist says "I exist and I don't have to be productive." it really [00:22:00] challenges the capitalist framework for me. And also, ableism, because it's set up to rank things like speed, mobility, all kinds of things like that, having a disability where you're sitting there going, but there are other ways to do this. There are other ways to exist. To notice the way our bodies move that are mostly ignored in the sense of "yeah, we don't pay attention to our posture or our muscle structure or what our guts are doing because we're all already forced along to the next thing.You know, we're already touring from, "okay, I've got up in the morning. Next thing I've got to do is have breakfast," right? And if you can easily shift between those stages, so you get up in the morning, start your breakfast, put your clothes on easily. [00:23:00] You don't think about it as much, but if it takes you 10, 20 minutes to even get out of bed and you have to do specific things, maybe exercises, maybe things like that, the whole process thickens.And in a sense, for me, it's an antithesis to escapism because there are things you cannot escape. There are things you have to deal with. And because there are things you have to deal with, you have to pay attention to them more. And that means the most ordinary mundane thing becomes or can become, if you're willing to gently sense it, a lot richer.So, this is one of those interesting things where if people want to go places to experience new things, Okay, that's a whole issue that you've obviously talked about throughout the podcast, but there is a certain sense in [00:24:00] which we don't even know where we started from. We've not explored our own bodies.I mean, I wrote a piece in 2020 when all the lockdowns hit that got shared around various bits of the internet and I think even in the newspaper at one point in, but I got a request to syndicate it, of how to exist when you're stuck in your house. You know, what do you do to "keep," in inverted commas, "sane," which, of course, is an ableist framework, but what do you do to stop yourself from losing mental health? How do you function? And I broke it down and I sort of made practical suggestions of, this is how I, as somebody that doesn't actually have a, quotes, "normal life," and spends a lot of his time unable to travel or go out much, stops myself from feeling isolated, [00:25:00] because I've ended up having to learn to explore what some might regard as a limited domain.But to me, that limited area, that limited domain has given me this sense of vastness that's, you know, I can't remember which philosopher it is, but there is a philosopher who basically says, I think it is a Camus, who says "you just need to reopen when you're in your room and the whole world will reveal itself to you."And when you don't have a choice, when you're stuck in chronic pain, or sickness, or something like that and you have to work out what to do with your limited energy, to embrace life, there becomes a sort of challenge, to go, "okay, how can I feel like things are enriching? How can I, almost metabolize the things that other people would reject.⌘ Chris Christou ⌘ is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.You know, [00:26:00] because disability is so "Oh, it's so sad he's disabled. Or we've got the cure for this and that. And we've got to cure it." And it's not really about ameliorating suffering. Which is a good thing. It's an analoid good to ameliorate any form of suffering. But there is this sense that the only way to perceive the world is through a so called "non disabled" abled body.The only way to experience a rich world, and again, I'm not knocking people who do a lot of travelling per se, but the only way to experience the world is to go on long journeys, and backpack and explore you know, new ways of thinking. That's great. And I'm not saying you can do exactly the same at home, but you can also become radically hospitable to yourself and to the environment in which you find [00:27:00] yourself.And that opens a whole lot of doors that I think I would regard as generatively colouring life and revealing life. In a way that was possibly occluded before. Chris: Yeah, I mean, so much of what I've come to in the research around tourism and hypermobility is this question of limits.And that certainly comes up in other themes, in other contexts. But not just the limits to one's place. Like, where does your place end? But also the limits of the human body. And, when we talk about freedom generally in the West, or in, in the context of modernity, it's so often pinned or underpinned via the freedom of movement, in part, because I know you're coming from the other side of the Atlantic, but certainly in, in this part of the [00:28:00] world, in the Americas and especially North America, freedom is understood as freedom of movement because that's in part how, the states and, and the nation's existences are justified.And so, I would just ask you what you think of that in the context of freedom being, of course a synonym for liberation. And how so many of our western notions of freedom are attached to movement and have. To a large degree become glorified in the hyper mobility of our times.Craig: I would agree with you. I think it was always there because of the colonial urge, but I think North American notions of freedom have, through a certain cultural hegemony, filtered back. You get it in the media, even Star Trek, you know, the final frontier, you know. Things like that. Or wide open spaces. There's still this notion of, freedom to move, room to live. It has its own European context and [00:29:00] horrors, unfortunately.But also, I think the notion of freedom as freedom to move. There is a question there for me, because I'm not sure we know what we're doing when we move. Right? And one of the questions that always was raised for me is, if I raise my finger, as I'm doing now, and I bend it so it's 90 degrees, how did I do that?What did I do? Well, science would say, okay, you used all your tendons and so on and so forth, and I'm like, yeah, "okay, those are nice descriptors. But what did I actually do?" Where's the connection between the impulse and the urge to bend my finger? Right. I don't know what I did there. I just thought I'm gonna bend my finger and the [00:30:00] finger bent But there's a whole bunch of stuff going on.So when I'm thinking about freedom of movement First the question is, "freedom to move in what way?" Right? So the the classic example is, in perhaps North America and and English speaking countries is "to go where I want, when I want, with none to to gainsay me, none to say you can't go there," which has been problematized thanks to the history of enclosure of land and capture by state and political actors, but also this notion that if you get into a city and you can go and people go, "Oh, I'm free to go wherever I want."I always sit there and I'm going, "yes, but you can go wherever you want, but if a place has stairs and no lift..." right? I [00:31:00] can't go there. So do I have less freedom? Well, according to the traditional notions of freedom, yes. I am less free. When I grew up, as an example in the UK I went to America when I was about four or five, and I was absolutely stunned by the amount of public toilets that had a disabled toilet.Right? Because virtually nowhere where I grew up at that point had a disabled toilet. This was due to the fact that the U. S. has a disability rights movement that was slightly ahead of the U. K. 's. So I was freer to go about my holiday in the U. S. than I was technically at home. I couldn't go certain places because there weren't toilets, or there weren't ramps, because that had not been legalized. You know, there'd been no legislation. In the UK, there was [00:32:00] no disability legislation until 1995. You know, so technically, I was born in 1981. I had no specific extra legal rights that I needed for 14 years. Now some would say, "oh, that, you've got freedom there... the law has given you freedom.It's giving you the ability to move, but it's only given me the ability to move in approved ways, right? And so every single time somebody talks about room to move, my query is always, okay. "One, as I said, move in what way? And two, who taught you what method of movement is approved or disproved?" So, particularly in Europe, we have folks like the Romani, the Irish travellers, [00:33:00] even the so called New Age travellers, right, who are nomadic folks.And despite this obsession with freedom, the idea that people are nomadic, are shiftless and rootless, still exists. Yes, a degree. The degree of privilege, the degree that I could be, quote, "more confident going into public spaces." And you'll see this in American history and throughout European history as well.And when I was talking about the nomadic folks, I was saying, you know, there are only certain people who are allowed to move in certain ways, to travel in certain ways that are approved. In similar ways with disability there were only certain kinds of people who were allowed into public spaces.They might not have been legislated against in the mid twentieth century. They might have struck those off the books, but at [00:34:00] various points, at least in the US, if you look up the Chicago Ugly Laws, people who were regarded as vagrants or unsightly, were not allowed in public spaces. They could be jailed for that.It's not just loitering. It was very much anything that could give offense because they were physically disabled. Or, the idea that the physically disabled are more likely to be begging or doing things like that. That was all folded in. So, this notion of freedom as the ability to move and move in space.Despite the North American urge to be like, "well, nobody can tell me what to do." There's still a certain level of certain forms of movement are privileged or regarded as normal versus others. So, you know it's weird if you don't stay [00:35:00] in one place or perhaps, it's weird if you don't have a reason for your seasonal job, right?When I was a kid and a teenager... like I said, where I grew up was kind of known for surfing, right? And I met folks who would come from places like Australia and live in Volkswagen transporter vans and work in the seasonal hotels and then go surfing. And then sometimes in the winter they disappear off to Morocco.And you wouldn't see them for six months and they'd come back and there's all this kind of idea of Differing rhythms, which has really influenced my entire life because those folks, they were there there were hundreds of them you could see them parked on every road and I knew several of them very very well, but the fact of those seasonal rhythms, which weren't [00:36:00] approved. It wasn't approved that they didn't stay in one place and pay taxes. To some that might be, you know, "Oh, that's freedom! That's telling the government, I don't have to pay your taxes or I don't have to stay in one place and be a registered visible citizen. I can be a free spirit and go to Morocco whenever I want. But, the fact of it is, if you walked on the, on the roads, people would look at you funny, right?If you look at people who do long distance walking in areas that are drivable, I mean, especially I guess in North America, that's looked at as very, very, very strange, because you guys don't have the infrastructure. So, for me, it's this really strange notion that we're fixated on particular kinds of movement to do with agency and power, right?And we, we will say, "oh, [00:37:00] that's mobile, that's fast, that's quick, that's agile." And I'm always curious about what criteria we're using to say, "oh, that's fast, that's agile, that's nimble," when you look at the so called natural world, and you've got plants that are seemingly immobile, but they actually turn to the sun.You just don't notice it until you stick it on a stop motion camera. And then you're like, "wow, they move." But you could go past that plant every single day and be like, "yeah, it doesn't move. It's a plant. It just stays there." Right? Because our perception of what movement is and what is approved is based around one, what we're taught and two, what we see every day.But also three. What we can't notice unless we're forced to look at the same thing over and over again, right? [00:38:00] Because our tendency is to see one thing, think, "Oh, I know it. I've spotted it. I know what it is. I've identified it. It's fitted into my matrix of identity. I can move on now. It's all sorted." But the whole ethos, I guess, that I'm coming at iswhat if you don't know? What if you don't know? What if that microphone that I'm speaking into and you're speaking into it looks like a particular thing and you think you could describe a microphone to somebody but go down to say the flows of the electrons and it's a context issue. You know? And, and So, I'm interested in thinking about what are the contexts are in the room with us right now that we're not even paying any attention to, and not even in the room, in our own bodies, in our own language.Chris: Wow. Yeah, again, there's so much there. My [00:39:00] my thoughts just flew off into a million different directions. And I feel like it would probably take me a while to to gather them in.Craig: No problem. You do what you need to do. I mean, that's, that's the whole point. Chris: Yeah. So I had a queer crip travel writer named Bani Amor on the podcast in season three.And we were talking about the fallout and the consequences of the COVID 19 pandemic. And she said something like, you know, "the settler can't stay still. That the pandemic showed us that we can't stay still." In the context of that time that so many people who had been engaged in and who glorify or who simply have been taught to live a hyper mobile life, that there was this opportunity to question [00:40:00] that, to bring it into a different context.And I know a lot of people, couldn't necessarily leave their houses in the quote unquote lockdowns. But I don't think that wouldn't necessarily stop people from tending to or allowing themselves to witness the more than human world in that way. And so, my question is, assuming we have the opportunity, in some manner, in any manner, how do you think we might have our understandings of movements subverted, or at least challenged, by virtue of looking at the movement in the more than human world.Craig: Great question. I think one of the biggest notions, and I just want to return to that phrase, "the settler can't stay still." And really, agree with that, and so add to secondary things of what actually is stillness, right? We have [00:41:00] this idea of stillness as immobility, as, as, as perhaps staying in one place.Not moving, but actually, if we look at what we're doing when we're actually apparently still, there's still movement going on, right? There's still movement going on in our bodies. There's still a different kind of mobility going. And we're not the only ones, right? The more than human does this exactly as well.If you look at a rock, oh, you think a rock doesn't move? I mean, it doesn't move, but then you have erosion, right? Then you have the rain, and the way that particles are shaved off it, and it shifts. So, when we're thinking about outside, when we're thinking about... and when I say "more than [00:42:00] human," I'm not saying "better than human," I'm saying "exceeding the human," I just want to make that clear, it exceeds the boundaries of the human. Disability as mutual friend Bayo would define it is, I believe he said "it's a failure of power to contain itself." So, that's Bayo Akomolafe. And this notion that the world and the modern human flows through and beyond any sort of boundary, right? So, any outline we form is not immune in the sense of there's no boardwalk, right?A wall is not an untouchable upright edifice. It's actually touched and permeated, right? So everything in the more than human context interrelates and is, to a certain extent, degrees of [00:43:00] permeable. So, yeah, our cells keep certain things out, and let certain things in, but even the things they keep out, they're in contact with.They're relating to. Right? Because in the same way, with COVID 19 vaccine, people think, "oh, it's a vaccine. It's immunity, right? It'll stop me getting COVID. Or it'll stop me getting this, or stop me getting that." What it actually does is it has an interaction with your, the vaccine has an interaction with your immune system.There's a dialogue, there's a discussion, a call and response, which then engenders further responses in your body, right? So, there's constant relation that is ongoing. So, nothing is one and done, right? To borrow from Stefano Hani and Fred Moten No motion is ever completed, right? Nothing's [00:44:00] ever finished. It's not like we're gonna get off this and, and you'll be like, "oh, I've finished recording the podcast." Sure, you've hit the stop recording button, but the recording of the podcast is still ongoing. And there's this fundamental ongoingness, which is a product of the world.The world is worlding, right? And that means the most ordinary, mundane thing you can think of is ongoing. The mug I have right in front of me right now with tea in it. It's ceramic. It's been painted, but it's still ongoing, right? It still has the relation to the machines that shaped it. And it also has this ongoingness with the human history of pottery.Right? And people go, Oh, that's ridiculous. That's not practical. You know, "it's a mug," but I always [00:45:00] think. Isn't that just commodification? Like, is that not just saying it's a commodity, it doesn't have a story? Like, I don't want to get all Marxist here, but there's that real alienation from ongoingness and the fact that we also are ongoing attempts at relation. We're not even fixed identities. Our movements cannot be technically circumscribed because I have a disability which means I can't dance. Right? I use a wheelchair. I can't dance. I can't do the tango. Right? Okay. But everybody uses dance in a context of bopping to the music and doing all this thing and it's a bit like freedom. You know, everybody assumes that dance is a particular thing.But as Bayo and We Will Dance with Mountains, the course, the whole point of it being [00:46:00] called We Will Dance with Mountains is the fact that mountains don't dance like humans. Mountains dance like mountains. And the only way we spot how mountains dance is to actually pay attention to them and attempt to relate to them.We can't get out of our framework completely, but we can be open to say, what does our framework for a mountain miss about those massive landforms? What are we missing when we say a mountain doesn't move? And that's where you have references to indigenous and local stories that actually talk about these landforms, these places, these folklore places, as the living, moving beings that they actually are.Hmm. You know. Yeah, "okay, that stone circle over there was because a bunch of women were dancing on a [00:47:00] Sunday and in a Christian country, that's bad, so they got turned to stone," or in Scandinavia, "that rock there, it's actually a troll that got caught out in the sun." that these are living, ongoing beings and events, which it's not woo, it's actual or intellectual, I think.If you look at anything for long enough, you start to notice what's ongoing with it, even something that's solid and fixed. And that, to me, the gripping is the bending of the perception, right? That is queering, but crip-queering is that point where you have the restriction involved. People will talk about queer liberation, and yeah, we want crip liberation. That's cool. But if you think about crip liberation as, it might actually be the limits that bring us liberation.And then, if you track back [00:48:00] into mythologies long enough. You've got figures like Dionysus or then poetic gods who say, they're the ones that fetter you. They can bind you, but they can also set you free. And that is really interesting to me that a lot of these liberational figures also have a side that they can tie you up.And I don't just mean in a bondage sense. It's this notion that the two things, the two complexes are part of a whole thing, and you can't divide it into restricted and free and you can't escape. You can't pull a Harry Houdini from existence, which, to a certain extent, some people, when they go on holiday, engage in tourism, they're trying to escape for a little while, their other lives. But we all know you can't escape them. Mm-Hmm. But the inescapability of it is not bad. Right. By default, it's not [00:49:00] bad. It can be, but the assumption something is inescapable, just like, oh, something is disabling. Mm-Hmm. the assumption of good and bad. If you can hold that in abeyance and actually look at it for a second and go, Okay, what's going on here?Maybe our conceptions of this need reevaluating. Now the reason we don't do this on the regular, even in modernity, is because it takes a lot of effort and time to focus. And that's another benefit that I get as a disabled person, right? Because I can't use my time for a whole bunch of things that non disabled folks can.So I've got more time, I've got a different relationship to time and space, which means that I can sit and look at things with that differing relation to time and space, and be like "Huh, I never noticed that." And then I get to talk [00:50:00] about this stuff to folks like you, and people get surprised.And they're like, "you think about this all the day." I'm like, "no, I don't think about this. This is my life. This is how I live. This is my embrace of life, right? And this is my freedom to literally, Be like, " well, okay, my restrictions. How do they actually open me to the world?" And I'm not offering a prescription here, because everybody's different.But it strikes me that even the most nomadic person always carry stuff with them, right? And to borrow from Ursula K. Le Guin with her "Carrier Bag Story of Fiction," which Bayo talked about in We Will Dance The Mountains, the idea of what we're carrying is really interesting, but how often do we rummage in our own bags?Hmm. [00:51:00] Right? How often do we take off our backpacks and rummage just for the sake of it? Often we just look in the backpacks for something specific. Hmm. Right? Oh, I need a map. Oh, I need a chocolate bar. Oh, I need my, you know my iPad. We rarely stick our hands in and notice the way our clothing might shift around our fingers or the way, you know, the waterproofing is possibly coming off and means that the fabric has these different textures because we don't take the time and there's nothing wrong with that, but it's the fact that we don't have that relationship to time and space.And babies, kids do. It's why kids put things in their mouth. All those things where you're like, "Oh no, don't put that in your mouth, it's bad for you." They don't know that. But the whole point of putting it in their mouth and feeling it is to try and not [00:52:00] understand it, not get it.There's nothing there in a baby in its early function that says, "I must understand what that is." The understanding comes upon you through experience. But there's no bit, at least as far as I can work out, that's like, "I must understand what it is that I'm putting in my mouth."It's more like, "hmm, that tastes interesting, it has some interesting textures," and then your brain does all the work or your brain and your body mind do all the work, but the personhood isn't also doing all the work, just like the "I" of my body, right, my relationship with the "I", as in my sense of self, I have to expand that to my entire body, You know, because there's so much going on right now in this conversation that I'm not aware of, right?There's stuff going on in my room that I'm [00:53:00] not aware of, but it's going on now. And so I have to expand and that expansiveness also means I sometimes have to venture into realms of pain, right? Because I have chronic pain. And in order to fully experience that, sometimes I have to encounter that pain.I have to slow down and focus and go, "Oh, the chronic pain that I was mostly ignoring because just in the background, it suddenly leaped to the fore because I'm paying attention." Now, modernity says you shouldn't do that. You shouldn't do stuff that causes you pain. Understandable in a certain context, but If I didn't understand that the pain was also part of the experience and changes how I move, if I didn't understand that chronic pain changes how time stretches, then I wouldn't be where I am.So the more than human permeates the human in ways [00:54:00] that the human is either deliberately trained to deny or doesn't even know is going on and the pandemic basically was, in my eyes, the more than human kind of knocking on the door going you are not this completely hermetically sealed box, right? Your society is not a hermetically sealed box. Chris: Amen. Amen. I mean, could have gone in a lot of different directions, but here we are, at least being able to reflect on it in a good way, and I'm reminded, this notion of abeyance and attention and, and the expansion of the I.I'm reminded of this, this line from Simone Weil who said that "absolutely unmixed attention is prayer." And so, I think that it, something like that is worthy of the times we, we wish to live in and perhaps sometimes do. Craig: [00:55:00] Definitely.Chris: And so, you know, I wish we had more time, Craig really getting into some beautiful black holes there. But hopefully we get the opportunity to speak again sometime.Craig: I'd be, be happy to. Be happy to. Chris: And so before we depart, I'd just like to ask the kind of token question that always comes at the end of interviews, which is where can our listeners find your work?And I'm pretty sure you had a book that came out last year entitled, Goetic Atavisms, if I'm not mistaken. Craig: Yes, I did. So you can find me on my mostly moribund, but strange little blog at cold-albion.net. And you can also pick up the book, which is, to be clear, more of an occult angle on this, but it also brings in the disability angle directly from the publisher Hadean Press or you could get it from, you know, the Bezos Behemoth, if you really [00:56:00] wanted. I am also not really on social media as a project, but I'm also on you know Blue Sky, so you can search me up there, or Mastodon, which you could always search me up there, and I occasionally post things on there.Chris: Wonderful. Well, I'll make sure that all those links and connections are available for our listeners once the episode launches. And I very much look forward to reading Goetic Activisms myself. So, thank you so much, Craig.Chris: Thank you, Chris. Get full access to ⌘ Chris Christou ⌘ at chrischristou.substack.com/subscribe

Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is a widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak. Dr. Akomolafe is the Founder of The Emergence Network, a planet-wide initiative that seeks to convene communities in new ways in response to the critical, civilizational challenges we face as a species. He is host of the postactivist course/festival/event, ‘We Will Dance with Mountains' and currently lectures at Pacifica Graduate Institute, California. He sits on the Board of many organizations including Science and Non-Duality (US) and Ancient Futures (Australia).In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute. He is also the inaugural Special Fellow of the Schumacher Centre for New Economics, the Inaugural Scholar in Residence for the Aspen Institute, the inaugural Special Fellow for the Council of an Uncertain Human Future, as well as Visiting Scholar to Clark University, Massachusetts, USA (2024). He has been Fellow for The New Institute in Hamburg, Germany, and Visiting Critic-in-Residence for the Otis College of Art and Design, Los Angeles (2023).Finally Bayo is the father to Alethea Aanya and Kyah Jayden Abayomi, the grateful life-partner to Ije, son and brother. In This EpisodeDr. Bayo Akomolafe's WebsiteBayo's writingsSocials:  FB: bayoakomolafeampersandIG: @the_emergence_networkBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-trauma-therapist--5739761/support.

In this episode of Hawthorne Valley's Roots to Renewal podcast, we are honored to welcome Dr. Bayo  Akomolafe. Post humanist thinker, poet, teacher, essayist, and author. Together, he and our host, Martin Ping share a thought provoking conversation exploring a rich tapestry of ideas, beginning with Bayo's inspiring fellowship at the Schumacher Center for New Economics. The conversation delves into the concept of drifting and its relevance in our current times, the value of embracing uncertainty, grieving as a form of politics and so much more. It's a deep and reflective dialogue you won't want to miss. Learn more about Bayo's work and explore his writings and offerings at his website, https://www.bayoakomolafe.net. To get tickets for the carnival, Vunja: A Gathering of the Seeds, with Bayo Akomalafe and Friends at the Schumacher Center in Great Barrington on August 6-8, visit https://centerforneweconomics.org/events/vunja-carnival-2024/.More About Bayo:Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea Aanya and Kyah Jayden Abayomi, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network, a planet-wide initiative that seeks to convene communities in new ways in response to the critical, civilizational challenges we face as a species. He is host of the postactivist course/festival/event, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California. He sits on the Board of many organizations including Science and Non-Duality (US) and Ancient Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute. He is also the inaugural Special Fellow of the Schumacher Centre for New Economics, the Inaugural Scholar in Residence for the Aspen Institute, the inaugural Special Fellow for the Council of an Uncertain Human Future, as well as Visiting Scholar to Clark University, Massachusetts, USA (2024). He has been Fellow for The New Institute in Hamburg, Germany, and Visiting Critic-in-Residence for the Otis College of Art and Design, Los Angeles (2023). He is the recipient of an Honorary Doctorate from the California Institute of Integral Studies (CIIS) and has been Commencement Speaker in two universities convocation events. He is also the recipient of the New Thought Leadership AThanks for listening to Hawthorne Valley's Roots to Renewal podcast. We are an association comprised of a variety of interconnected initiatives that work collectively to meet our mission. You can learn more about our work by visiting our website at hawthornevalley.org. Hawthorne Valley is a registered 501c3 nonprofit organization, and we rely on the generosity of people like you to make our work a reality. Please consider making a donation to support us today. If you'd like to help us in other ways, please help us spread the word about this podcast by sharing it with your friends, and leaving us a rating and review.If you'd like to follow the goings-on at the farm and our initiatives, follow us on Instagram!

The full title of today's episode is: “They thought they buried me; They did not know I am a seed” In this community conversation from June 2023, SAND co-founders Zaya and Maurizio Benazzo host Bayo Akomolafe and Chief Oluwo Fayemi peeling back the layers of history and tap into the wellspring of resilience that resides within us all. Weaving Bayo's wisdom and Chief Oluwo Obafemi's ancestral knowledge, they enture into this mystical landscape, navigating the intricacies of existence, embracing the profound beauty of the unfolding journey. Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California and University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Ancient Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. He is the recipient of the New Thought Leadership Award 2021 and the Excellence in Ethnocultural Psychotherapy Award by the African Mental Health Summit 2022. Chief Oluwo Obafemi Fayemi Epega is a world-renowned Babalawo and the founder of O.I.D.S.I. (Obafemi Institute for the Divine & Universal Study of Ifa). He was initiated as a priest of Obatala in 2004, and received his Tefa in 2005. He strongly believes that the restoration and preservation of African divine sciences and traditions can restore psychological balance and personal empowerment to all people. A lecturer, teacher and healer and the author of Who is Sambo?, Baba Femi has facilitated Ifa workshops all over the world. He has been invited to share his knowledge and insight on countless radio shows, major universities and colleges. In addition to overseeing more than 400 ceremonies and rituals, Baba Femi has either directly facilitated, or served as the principal liaison for the initiations of more than 50 Ifa and Olorisha priests. With the blessings of Olodumare, his ancestors, and Ifa, this life has allowed him to fully embrace and experience that which his heart has chosen. He is proud to be an African American man, native Houstonian, descendant of slaves, priest of Ifa, teacher, author, mentor, son, a friend to many, a loving husband, and most importantly, an honorable father. We invite you to connect further with Bayo Akomolafe in an immersive recording from the SAND co-presentation Three Black Men Trauma, Ritual & the Promise of the Monstrous live in Los Angeles from June 2023 with your guides: Bayo Akomolafe, Orland Bishop, and Resmaa Menakem for nearly six hours of talks, video, and explorations.

How are the crises of our times crises of being, crises of becoming? In this week's conversation, Ayana is joined by returning guest Dr. Báyò Akómoláfé. Ayana and Báyò dance together through questions of crisis, identity, and rupture. As we attempt to break from the monoculture that cements us as citizen subjects of empire, Báyò suggests that we need an ontological mutiny. Pointing out the possibilities of a more generous and spacious politics, Báyò calls listeners' attention to the duplicity of safety. Perhaps the things from which we recoil contain promise. As we try to stabilize, cracks will emerge, and Báyò invites us to nurture each other  through the ruptures. How might we descend to the crises of our times, and embrace the decay and compost that modernity has come to detest?  Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the postactivist course/festival/event, ‘We Will Dance with Mountains'. For an extended version of this episode join us on Patreon at patreon.com/forthewild.Music by  Julio Kintu (Chloe Utley), Jahnavi Veronica, Leyla McCalla, and Los Hombres Calientes. Visit our website at forthewild.world for the full episode description, references, and action points.Support the show

Thomas and celebrated international speaker, post-humanist thinker, and author Bayo Akomolafe delve into the pitfalls of modernity and modern psychology, and the need for new ways of navigating hidden and invisible thresholds. Bayo discusses his work tracing stories, folklore, and archetypes and how they invite us to do something akin to activism - a sensorial politics that he refers to as “post-activism.” They discuss the need for fresh modes of responding to crises that can invite us to develop new intelligences. Key Points: 01:00 Parenting & disruptions of time and space 10:36 New Institute Fellowship 15:00 Bayo's upcoming book 18:46 What is post-activism? 24:52 The response to the crisis is part of the crisis 31:14 Psychology is the policeman of capitalism 39:17 A new perspective on politics 47:33 Losing our way in order to create change ---------------- Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak. Bayo Akomolafe is the Founder of The Emergence Network and host of the online post-activist course, ‘We Will Dance with Mountains'.  He currently lectures at Pacifica Graduate Institute, California, and the University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Local Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of the University of California's (Berkeley) Othering and Belonging Institute. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. Website: bayoakomolafe.net ---------------- Thomas Hübl is a renowned teacher, author, and international facilitator whose lifelong work integrates the core insights of the great wisdom traditions and mysticism with the discoveries of science. Since 2004, he has taught and facilitated programs with more than 100,000 people worldwide, including online courses which he began offering in 2008. The origin of his work and more than two decades of study and practice on healing collective trauma is detailed in his book Healing Collective Trauma: A Process for Integrating Our Intergenerational and Cultural Wounds Connect with Thomas here: Website: https://thomashuebl.com/ Facebook: https://facebook.com/Thomas.Huebl.Sangha/ Instagram/Twitter: @thomashuebl YouTube: https://youtube.com/@thomashuebl Sign up for updates by visiting our website:

Welcome to the fourth episode of SPIRIT & RECOVERY, our 5-part podcast series exploring powerful healing modalities, philosophies and soulful practices that are designed to support recovery - on all levels - from trauma, addiction, harmful behaviors and more. How do you define recovery? I think of recovery as the process of recovering the initiation and the potentiality of your life. It can also be seen as an opportunity to explore new and innovative ways of healing, growing and flourishing in a rapidly changing world. In this episode we're joined by Dr. Bayo Akomolafe, a celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, psychologist and author. Rooted with the Yoruba people, Dr. Bayo is the Founder of The Emergence Network, host of the online postactivist course/festival series, ‘We Will Dance with Mountains' and lectures at Pacifica Graduate Institute, California and University of Vermont.  In this conversation we explore the redefinition of recovery and re-pair, the power of uncertainty and the reevaluation of what we fear. *Warning: This episode includes conversations about trauma, addiction, abuse and other subjects and situations that may be triggering for some listeners. Our intention with this series is to educate and inspire, and while mental health professionals are being interviewed, this podcast does not offer personalized medical advice. If you need help or are in crisis, please seek medical attention and advice from a professional. >>> For takeaways & transcripts check out our show notes HERE >>> Stay informed and be the first to know about exclusive offers by subscribing to Colette's newsletter HERE Learn more about your ad choices. Visit megaphone.fm/adchoices

We are so honored to share an episode with you from one of our favorite podcasts, FOR THE WILD. --- “The fugitive is the figure of the Anthropocene, a political invitation to unlearn ‘mastery,' to fall to the Earth, to learn how to commune with soil… In a sense, the fugitive answers the question that is hidden within the words of my Elders, when they say: ‘in order to find your way, you must become lost.'” Returning guest Bayo Akomolafe guides listeners on a journey to lose oneself and leave behind the ties that bind us to world views that do not serve humanity's wholeness. Touching on the historical roots of fugitivity from the politics of the slave ship and beyond, Bayo challenges us to lean into the “political un-project” that is fugitivity, blurring societally-imposed binaries, in order to better understand the human territory and to make more-than-human sanctuary through post activism. If justice is an action and not a static state, how can we embody it? Twisting and turning through the contours of human consciousness and understanding, Bayo and Ayana dive into meaningful and existential questions. How do we cope with the complexity of being “imbricated with the things we are trying to escape from?” What is the shape and form of accountability? How do we commune with the unknowable? Rooted in trickster philosophy and abundant spirituality, Bayo encourages mindful and playful questions. These are times in which we must reframe our understanding of justice, of history, and of humanity. At the heart of the complex questioning in the episode, lies the vital question of our time – what does it mean to be a human in times such as this? Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell Our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Visionary Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. The music featured in this episode is “Humm” and “Wild Seed” by Dzidzor and “Spiritual” by Lady Moon and the Eclipse. To learn more about For The Wild's Slow Study course with Bayo, We Will Dance With Mountains: Into the Cracks!, visit here. --- Send in a voice message: https://anchor.fm/how-to-survive-the-end-of-the-world/message

An excerpt from the four day webinar The Wandering, Winding Way of the Wound with Bayo Akomolafe and Sophie Strand exploring the Politics of Cure, the Shadows of Harm Reduction, and Transgressive Networks of Care at World End. You can enroll in the Course here: https://www.scienceandnonduality.com/webinar/wandering-winding-way Also coming up a Community Gathering with Sophie Strand is happening next week at SAND. We Must Risk New Shapes with Sophie StrandWednesday, December 28, 2022 10–11:30am PST A live online conversation facilitated by Zaya & Maurizio Benazzo Sophie Strand is a writer based in the Hudson Valley who focuses on the intersection of spirituality, storytelling, and ecology. Her first book of essays The Flowering Wand: Rewilding the Sacred Masculine will be published by Inner Traditions in Fall 2022 and is available for pre-order. Her eco-feminist historical fiction reimagining of the gospels The Madonna Secret will also be published by Inner Traditions in Spring 2023. Subscribe for her newsletter at sophiestrand.substack.com. Follow her work on Instagram: @cosmogyny and at www.sophiestrand.com. Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California and University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Ancient Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. He is the recipient of the New Thought Leadership Award 2021 and the Excellence in Ethnocultural Psychotherapy Award by the African Mental Health Summit 2022. www.bayoakomolafe.net Science and Nonduality is a community inspired by timeless wisdom, informed by cutting-edge science, and grounded in direct experience. We come together in an open-hearted exploration while celebrating our humanity.

Today we're super excited to share an organic and wild conversation between two poets, writers, philosophers and theobiologians (that's Bayo's term) Bayo Akomalofe and Sophie Strand. This conversation was hosted by Science and Nonduality's Zaya and Maurizio Benazzo. To hear the full conversation with Q&A from the live webinar you can view it here. https://www.scienceandnonduality.com/webinar/new-gods-at-the-end-of-the-world Also if you want to go deeper with Bayo and Sophie as well as Tyson Yunkaporta and Vanessa Andreotti and if you're listening to this before the workshop starts on Oct 19 2022, please go to the website science and nonduality.com and consider registering for their three-day workshop. This workshop is entitled The Wandering, Winding Way of the Wound and it's a chance to explore our shared global trauma as the modern grammar of loss. So if you're listening when this is released you have time to register before it starts register here: https://www.scienceandnonduality.com/webinar/wandering-winding-way Today's discourse between Bayo and Sophie is a wild exploration of words, ideas, memes, biology, and ecology. Their dialog touches and weaves into so many territories. They touch into: Environmental collapse Catholic Saints Joan of Arc Glitches in Evolution The power of mispronouncing COVID Ecotomes The diaspora of the body Babba Lau (who was recently featured on our SAND youtube channel) DSM Manual (The Diagnostic and Statistical Manual of Mental Disorders) Bdelloid rotifera (Sophie's Substack has more info on this creature) Transatlantic slave trade Tardigrades as gods Rewilding Pigs If this sounds like a lot, this is just a taste of what you're in for! Bayo Akomolafe (Ph.D.), rooted with the Yoruba people in a more-than-human world, is the father to Alethea and Kyah, the grateful life-partner to Ije, son and brother. A widely celebrated international speaker, posthumanist thinker, poet, teacher, public intellectual, essayist, and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity's Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak, Bayo Akomolafe is the Founder of The Emergence Network and host of the online postactivist course, ‘We Will Dance with Mountains'. He currently lectures at Pacifica Graduate Institute, California and University of Vermont, Burlington, Vermont. He sits on the Board of many organizations including Science and Non-Duality (US) and Ancient Futures (Australia). In July 2022, Dr. Akomolafe was appointed the inaugural Global Senior Fellow of University of California's (Berkeley) Othering and Belonging Institute. He has also been appointed Senior Fellow for The New Institute in Hamburg, Germany. He is the recipient of the New Thought Leadership Award 2021 and the Excellence in Ethnocultural Psychotherapy Award by the African Mental Health Summit 2022. www.bayoakomolafe.net Sophie Strand is a writer based in the Hudson Valley who focuses on the intersection of spirituality, storytelling, and ecology. Her first book of essays The Flowering Wand: Rewilding the Sacred Masculine will be published by Inner Traditions in Fall 2022 and is available for pre-order. Her eco-feminist historical fiction reimagining of the gospels The Madonna Secret will also be published by Inner Traditions in Spring 2023. Subscribe for her newsletter at sophiestrand.substack.com. And follow her work on Instagram: @cosmogyny and at www.sophiestrand.com. Science and Nonduality is a community inspired by timeless wisdom, informed by cutting-edge science, and grounded in direct experience. We come together in an open-hearted exploration while celebrating our humanity. scienceandnonduality.com

Today we host a deeply inspiring and perspective-shifting chat with the one and only Bayo Akomolafe. Bayo grew up in Lagos, Nigeria, and is a father, son, brother, life partner, author, poet, teacher, public intellectual, international speaker, post-humanist thinker, and so much more. He is also the visionary founder of the Emergence Network and the host of the online course We Will Dance with Mountains.For the show notes, visit: https://www.lifteconomy.com/blog/bayo-akomolafeSubscribe to Next Economy Now on Apple Podcasts, Spotify, Pandora, Google Podcasts, YouTube, or wherever you find podcasts.---LIFT Economy NewsletterJoin 7500+ subscribers and get our free 60 point business design checklist—plus monthly tips, advice, and resources to help you build the Next Economy: https://lifteconomy.com/newsletter---Next Economy MBAThis episode is brought to you by the Next Economy MBA.What would a business education look like if it was completely redesigned for the benefit of all life? This is why the team at LIFT Economy created the Next Economy MBA (https://lifteconomy.com/mba).The Next Economy MBA is a nine month online course for folks who want to learn key business fundamentals (e.g., vision, culture, strategy, and operations) from an equitable, inclusive, and regenerative perspective.Join the growing network of 350+ alumni who have been exposed to new solutions, learned essential business skills, and joined a lifelong peer group that is catalyzing a global shift towards an economy that works for all life.Learn more at https://lifteconomy.com/mba.---Show Notes + Other LinksFor detailed show notes and interviews with past guests, please visit https://lifteconomy.com/podcastIf you enjoy the podcast, please consider leaving a short review on Apple Podcasts by visiting:  https://bit.ly/nexteconomynowTwitter: https://twitter.com/LIFTEconomyInstagram: https://instagram.com/lifteconomy/Facebook: https://facebook.com/LIFTEconomy/YouTube: https://youtube.com/c/LifteconomyMusic by Chris Zabriskie: https://chriszabriskie.com/The spring cohort of the Next Economy MBA is officially open! Save 20% when you register before 1/29 with our early-bird sale ➡️ https://lifteconomy.com/mba

Love those closest to you.” – Andy Park One of my biggest influences as a young worship leader was Andy Park. Andy has been a worship leader in the Vineyard for over 40 years. He’s written well-known songs like In the Secret, We Will Dance, The River is Here, I See the Lord, Blessed Be […]

This is Session 9 of the Worship Song Video Blog and it includes tips on playing the song "We Will Dance" written by David Ruis (Mercy/Vineyard Publishing) and recorded by Vineyard Music. This is a video blog of guitar tips and ideas for playing worship songs. This video blog is done by Kim Gentes.

Finishing the series "We Will Dance", Ron Edmondson shares the greatest needs of a husband and wife. Listen for some help for your marriage and other relationships. To leave or view comments about this post please click on "Comments" to your right.

Ron Edmondson continues our series "We Will Dance" with his sermon Heartbreak. Ron Edmondson brings some helpful tips for a marriage under stress or for keeping a marriage from becoming stressful. To leave or view comments about this post please click on "Comments" to your right.

Kent Hughes continues our series "We Will Dance" with his sermon Crowded: What happens when kids come in the picture?Children bring both rewards and challenges to any marriage. They raise the stakes in marriage, life, and your community. Explore with Kent how to manage the challenges and reap the rewards of parenthood as explained in Gen. 1:26 & 28:3, Ps. 127:3-5, John 17:21 To leave or view comments about this post please click on "Comments" to your right.

Today Chad Rowland began the new series "We Will Dance" focusing on Relationships, Love, and Marriage. In this message he explains how to determine if a relationship is right by examining the passages of 1 Corinthians 15:33, Proverbs 25:28, Ephesians 5:15-16, and Luke 24:32. Also this sermon has a very special treat for the listener's from a single couple, with Grace Community Church, that have been in a growing relationship with each other and the Lord. To leave or view comments about this post please click on "Comments" to your right.