Podcasts about western shoshone

Hello Interactors,Fall is in full swing here in the northern hemisphere, which means it's time to turn our attention to economics and economic geography. Triggered by a recent podcast on the origins of capitalism, I thought I'd kick off by exploring this from a geography perspective.I trace how violence, dispossession, and racial hierarchy aren't simple externalities or accidents. They emerge out of a system that organized itself and then spread. Capitalism grew out of dispossession of land and human autonomy and became a dominant social and economic structure. It's rooted in violence that became virtuous and centuries later is locked-in. Or is it?EMERGING ENGLISH ENCLOSURESThe dominant and particular brand of capitalism in force today originates in England. Before English landlords and the state violently seized common lands back in the 1300s, economic life was embedded in what historian E.P. Thompson called “moral economies”.(1) These were systems of survival where collective responsibility was managed through custom, obligation, and shared access to resources. Similar systems existed elsewhere. Long before Europeans arrived at the shores of what is now called North America, Haudenosaunee longhouse economies were sophisticatedly organized around economies of reciprocity. Further south, Andean ayllu communities negotiated labor obligations and access to land was shared. West African systems featured land that belonged to communities and ancestors, not individuals.Back in medieval English villages, commons weren't charity, they were infrastructure. Anyone could graze animals or gather firewood. When harvests failed, there were fallbacks like hunting and gathering rights, seasonal labor sharing, and kin networks. As anthropologist Stephen Gudeman shows, these practices reflected cultures of mutual insurance aimed at collective resilience, not individual accumulation.(2)Then landlords, backed by state violence, destroyed this system to enrich themselves.From 1348-1349, the bubonic plague killed perhaps half of England's population. This created a labor shortage that gave surviving so-called peasants leverage. For the first time they could demand higher wages, refuse exploitative landlords, or move to find better conditions.The elite mobilized state violence to reverse this. In 1351 the state passed The Statute of Labourers — an attempt to freeze wages and restrict worker movement. This serves as an early signal that reverberates today. When property and people come in conflict, the state sides with property. Over the next two centuries, landlords steadily enclosed common lands, claiming shared space as private property. Peasants who resisted were evicted, sometimes killed.Initial conditions mattered enormously. England had a relatively weak monarchy that couldn't check landlord aggression like stronger European states did. It also had growing urban markets creating demand for food and wool and post-plague labor dynamics that made controlling land more profitable than extracting rents from secure peasants.As historian J.M. Neeson details, enclosure — fencing in private land — destroyed social infrastructure.(3) When access to common resources disappeared, so did the safety nets that enabled survival outside of market and labor competition. People simply lost the ability to graze a cow, gather fuel, glean grain, or even rely on neighbors' obligation to help.This created a feedback loop:Each turn made the pattern stronger. Understanding how this happens requires grasping how these complex systems shaped the very people who reproduced them.The landlords driving enclosure weren't simply greedy villains. Their sense of self, their understanding of what was right and proper, was constituted through relationships to other people like them, to their own opportunities, and to authorities who validated their actions. A landlord enclosing commons likely experienced this as “improvement”. They believed they were making the land productive while exercising newly issued property rights. Other landlords were doing it, parliament legalized it, and the economics of the time justified it. The very capacity to see alternatives was constrained by relational personal and social positions within an emerging capitalistic society.This doesn't excuse the violence or diminish responsibility. But it does reveal how systems reproduce themselves. This happens not primarily through individual evil but through relationships and feedback loops that constitute people's identities and sense of what's possible. The moral judgment remains stark. These were choices that enriched someone by destroying someone else's means of survival. But the choices were made by people whose very selfhood was being constructed by the system they were creating.Similarly, displaced peasants resisted in ways their social positions made possible. They rioted, appealed to historical customary rights, attempted to maintain the commons they relied on for centuries. Each turn of the spiral didn't just move resources, it remade people. Peasants' children, born into a world without commons, developed identities shaped by market dependence — renting their labor in exchange for money. What had been theft became, over generations, simply “how things are.”By the mid-16th century, England had something new. They'd created a system where most people owned no land, had no customary rights to subsistence, and had to compete in labor markets to survive. This was the essence of capitalism's emergence. It wasn't born out of markets (they existed everywhere for millennia) but as market dependence enforced through dispossession. Out of this emerged accumulated actions of actors whose awareness and available alternatives were themselves being shaped by the very system they were simultaneously shaping and sustaining.REPLICATING PATTERNS OF PLANTATIONSOnce capitalism emerged in England through violent enclosure, its spread wasn't automatic. Understanding how it became global requires distinguishing between wealth extraction (which existed under many systems) and capitalist social relations (which require specific conditions).Spain conquered vast American territories, devastating indigenous populations through disease, warfare, and forced labor. Spanish extraction from mines in the 16th century — like Potosí in today's Bolivia — were worked by enslaved indigenous and African peoples under conditions that killed them in staggering numbers. Meanwhile, Portugal developed Atlantic island sugar plantations using enslaved African labor. This expansion of Portuguese agriculture on Atlantic islands like Madeira and São Tomé became a blueprint for plantation economies in the Americas, particularly Brazil. The brutally efficient system perfected there for sugar production — relying on the forced labor of enslaved Africans — was directly transplanted across the ocean, leading to a massive increase in the scale and violence of the transatlantic slave trade.Both empires generated massive wealth from these practices. If colonial plunder caused capitalism, Spain and Portugal should have industrialized first. Instead, they stagnated. The wealth flowed to feudal monarchies who spent it on palaces, armies, and wars, not productive reinvestment. Both societies remained fundamentally feudal.England, with virtually no empire during its initial capitalist transformation, developed differently because it had undergone a different structural violence — enclosure of common land that created landless workers, wage dependence, and market competition spiraling into self-reinforcing patterns.But once those capitalist social relations existed, they became patterns that spread through violent imposition. These patterns destroyed existing economic systems and murdered millions.English expansion first began close to home. Ireland and Scotland experienced forced enclosures as English landlords exported the template — seize land, displace people, create private regimes, and force the suffering to work for you. This internal colonialism served as testing ground for techniques later deployed around the world.When English capitalism encountered the Caribbean — lands where indigenous peoples had developed complex agricultural systems and trade networks — the Spanish conquest had already devastated these populations. English merchants and settlers completed the destruction, seizing lands indigenous peoples had managed for millennia while expanding the brutal, enslaved-based labor models pioneered by the Spanish and Portuguese for mining and sugar production.The plantations English capitalists built operated differently than earlier Portuguese and Spanish systems. English plantation owners were capitalists, not feudal lords. But this was also not simply individual choice or moral character. They were operating within and being shaped by an emerging system of capitalist social relations. Here too they faced competitive pressures to increase output, reduce costs, and compete with other plantation owners. The system's logic — accumulate to accumulate more — emerged from relational dynamics between competing capitalists. The individual identities as successful plantation owners was constituted through their position within the competitive networks in which they coexisted.New location, same story. Even here this systemic shaping doesn't absolve individual responsibility for the horrors they perpetrated. Enslaved people were still kidnapped, brutalized, and worked to death. Indigenous peoples were still murdered and their lands still stolen. But understanding how the system shaped what seemed necessary or moral to those positioned to benefit helps explain how such horror could be so widespread and normalized.This normalization created new spirals:This pattern then replicated across even more geographies — Jamaica, Barbados, eventually the American South — each iteration destroying existing ways of life. As anthropologist Sidney Mintz showed, this created the first truly global capitalist commodity chain.(4) Sugar produced by enslaved Africans and indigenous peoples — on their stolen land — sweetened the tea for those English emerging factory workers — themselves recently dispossessed through enclosure.At the same time, it's worth calling attention, as Historians Walter Rodney, Guyanese, and Paul Tiyambe Zeleza, Malawian, have point out, that African societies weren't passive.(5,6) Some kingdoms initially engaged strategically by trading captives from rival groups and acquiring weapons. These choices are often judged harshly, but they were made by people facing threats to their very existence. They were working with frameworks developed over centuries that suddenly confronted an unprecedented system of extractive violence. Historians Linda Heywood and John Thornton show that African economic strength and political organization meant Africans often “forced Europeans to deal with them on their own terms” for centuries, even as the terms of engagement became increasingly constrained.(7) This moral complexity matters. These were real choices with devastating consequences, made by people whose capacity to perceive alternatives was constrained by their eventual oppressors amidst escalating violence by Europeans.Native American scholars have documented similar patterns of constrained agency in indigenous contexts. Historian Ned Blackhawk, Western Shoshone, shows how Native nations across North America made strategic choices — like forming alliances, adapting governance structures, and engaging in trade — all while navigating impossible pressures from colonial expansion.(8) Historian Jean O'Brien, White Earth Ojibwe, demonstrates how New England indigenous communities persisted and adapted even as settler narratives and violence worked to wipe them out of existence.(9) They were forced to make choices about land, identity, and survival within systems designed to eliminate them. These weren't failures of resistance but strategic adaptations made by people whose frameworks for understanding and practicing sovereignty, kinship, and territorial rights were being violently overwritten and overtaken by colonial capitalism.Europeans increasingly controlled these systems through superior military technology making resistance futile. Only when late 19th century industrial weapons were widely wielded — machine guns, munitions, and mechanisms manufactured through capitalism's own machinations — could Europeans decisively overwhelm resistance and complete the colonial carving of Africa, the Americas, and beyond.LOCKING-IN LASTING LOOPSOnce patterns spread and stabilize, they become increasingly difficult to change. Not because they're natural, but because they're actively maintained by those who benefit.Capitalism's expansion created geographic hierarchies that persist today: core regions that accumulate wealth and peripheral regions that get extracted from. England industrialized first through wealth stolen from colonies and labor dispossessed through enclosure. This gave English manufacturers advantages. Namely, they could sell finished goods globally while importing cheap raw materials. Colonies were forced at gunpoint to specialize in export commodities, making them dependent on manufactured imports. That dependence made it harder to develop their own industries. Once the loop closed it became enforced — to this day through institutions like the IMF and World Bank.Sociologists Marion Fourcade and Kieran Healy show how these hierarchies get naturalized through moral categories that shape how people — including those benefiting from and those harmed by the system — come to understand themselves and others.(10) Core regions are portrayed as “developed,” “modern,” “efficient.” Peripheral regions are called “backward,” “corrupt,” “informal.” These aren't just ideological justifications imposed from above but categories that constitute people's identities. They shape how investors see opportunities, how policy makers perceive problems, and how individuals understand their own worth.Meanwhile, property rights established through colonial theft get treated as legitimate. They are backed by international law and written by representatives of colonial powers as Indigenous land claims continue to get dismissed as economically backward. This doesn't happen through conscious conspiracies. It's because the frameworks through which “economic rationality” itself is understood and practiced were constructed through and for capitalist social relations. People socialized into these frameworks genuinely perceive capitalist property relations as more efficient, more rational. Their (our?) very capacity to see alternatives is constrained by identities formed within the system in which they (we?) exist.These patterns persist because they're profitable for those with power and because people with power were shaped by the very system that gives them power. Each advantage reinforces others. It then gets defended, often by people who genuinely believe they're defending rationality and efficiency. They (we?) fail to fathom how their (our?) frameworks for understanding economy were forged through forceful and violent subjugation.INTERRUPTING INTENSIFICATIONViewing capitalism's complex geographies shows its evolution is not natural or even inevitable. It emerged, and continues to evolve, as a result of shifting relationships and feedbacks at multiple scales. Recognizing this eventuality creates space for imagining and building more ethical derivatives or alternatives.If capitalism emerged from particular violent interactions between people in specific places, then different interactions could produce different systems. If patterns locked in through feedback loops that benefit some at others' expense, then interrupting those loops becomes possible.Even within capitalist nations, alternative arrangements have persisted or been fought for. Nordic countries and Scotland maintain “Everyman's Right” or “Freedom to Roam” laws. These are legal traditions allowing public access to private land for recreation, foraging, and camping. These represent partial commons that survived enclosure or were restored through political struggle, showing that private property needn't mean total exclusion. Even in countries that participate in capitalist economies. In late 19th century America, Henry George became one of the nation's most widely read public intellectuals. More people attended his funeral than Abraham Lincoln's. He argued that land value increases resulting from community development should be captured through land value taxes rather than enriching individual owners. His ideas inspired single-tax colonies, urban reform movements, and influenced progressive era policies. Farmers organized cooperatives and mutual aid societies, pooling resources and labor outside pure market competition. Urban communities established settlement houses, cooperative housing, and neighborhood commons. These weren't marginal experiments, they were popular movements showing that even within capitalism's heartland, people continuously organized alternatives based on shared access, collective benefit, and relationships of reciprocity rather than pure commodity exchange.Or, consider these current examples operating at different scales and locations:Community land trusts in cities like Burlington, Vermont remove properties from speculative markets. These trusts separate ownership of the land from the buildings on it, allowing the nonprofit land trust to retain ownership of the land while selling homes at affordable prices with resale restrictions. While they're trying to break the feedback loop where rising prices displace residents, gentrification and displacement continue in surrounding market-rate housing. This shows how alternatives require scale and time to fully interrupt established feedback loops.Zapatista autonomous municipalities in Chiapas, Mexico governed 300,000 people through indigenous forms of collective decision-making, refusing both state control and capitalist markets — surviving decades of Mexican government counterinsurgency backed by US military support. In 2023, after three decades of autonomy, the Zapatistas restructured into thousands of hyperlocal governments, characterizing the shift as deepening rather than retreating from their fundamental rejection of capitalist control.Brazil's Landless Workers Movement has won land titles for 350,000 families through occupations of unused land. These are legally expropriated under Brazil's constitutional requirement that land fulfill a social function. Organizing 2,000 cooperative settlements across 7.5 million hectares, this movement has become Latin America's largest social movement and Brazil's leading producer of organic food. They're building schools, health clinics, and cooperative enterprises based on agroecology and direct democracy.(11) Still, titled arable farmland in Brazil is highly concentrated into a minuscule percent of the overall population. Meanwhile, capitalist state structures continue favoring agribusiness and large landowners despite the movement's successes with organic food production.Indigenous land back movements across North America demand return of stolen territories as restoration of indigenous governance systems organized around relationships to land and other beings rather than ownership. Through the InterTribal Buffalo Council, 82 tribes are restoring buffalo herds. The Blackfeet Nation is establishing a 30,000-acre buffalo reserve that reconnects fragmented prairie ecosystems and restores buffalo migrations crossing the US-Canada border, reclaiming transnational governance systems that predate colonial boundaries.These aren't isolated utopian fantasies, and they're not perfect, but they're functioning alternatives, each attempting to interrupt capitalism's spirals at different points and places. Still, they face enormous opposition because for some reason, existing powerful systems that claim to embrace competition don't seem to like it much.Let's face it, other complex and functional economic systems existed before capitalism destroyed them. Commons-based systems, gift economies, reciprocal obligations organized around kinship and place were sophisticated solutions to survival. And extractive and exploitive capitalism violently replaced them. Most of all them. There are still pockets around the world where other economic geographies persist — including informal economies, mutual aid networks, cooperative enterprises, and indigenous governance systems.I recognize I've clearly over simplified what is a much more layered and complex evolution, and existing alternatives aren't always favorable nor foolproof. But neither is capitalism. There is no denying the dominant forms of capitalism of today emerged in English fields through violent enclosure of shared space. It then spread through transformation of existing extraction systems into engines of competitive accumulation. And it locked in through feedback loops that benefit core regions while extracting from peripheral ones.But it also took hold in hearts and habits. It's shaping how we understand ourselves, what seems possible, and what feels “normal.” We've learned to see accumulation as virtue, competition as natural, individual success as earned and poverty as personal failure. The very category of the autonomous ‘individual' — separate, self-made, solely responsible for their own outcomes — is itself a capitalist construction that obscures how all achievement and hardship emerge from relational webs of collective conditions. This belief doesn't just justify inequality, it reproduces it by generating the anxiety and shame that compel people to rent even more of their time and labor to capitalism. Pausing, resting, healing, caring for others, or resisting continue exploitation marks them as haven chosen their own ruin — regardless of their circumstance or relative position within our collective webs. These aren't just ideologies imposed from above but the makings of identity itself for all of us socialized within capitalism. A financial analyst optimizing returns, a policy maker promoting market efficiency, an entrepreneur celebrating “self-made” innovation — these aren't necessarily cynical actors. They're often people whose very sense of self has been shaped by a system they feel compelled to reproduce. After all, the system rewards individualism — even when it's toxins poison the collective web — including the web of life.Besides, if capitalism persists only through the conscious choices of so-called evil people, then exposing their villainy should be sufficient. Right? The law is there to protect innocent people from evil-doers. Right? Not if it persists through feedback loops that shape the identities, perceptions, and moral frameworks of everyone within it — including or especially those who benefit most or have the most to lose. It seems change requires not just moral condemnation but transformation of the relationships and systems that constitute our very selves. After all, anyone participating is complicit at some level. And what choice is there? For a socio-economic political system that celebrates freedom of choice, it offers little.To challenge a form of capitalism that can create wealth and prosperity but also unhealthy precarity isn't just to oppose policies or demand redistribution, and it isn't simply to condemn those who benefit from it as moral failures. It's to recognize that the interactions between people and places that created this system through violence could create other systems through different choices. Making those different choices requires recognizing and reconstructing the very identities, relationships, and frameworks through which we understand ourselves and what's possible. Perhaps even revealing a different form of capitalism that cares.But it seems we'd need new patterns to be discussed and debated by the very people who keep these patterns going. We're talking about rebuilding economic geographies based on mutual respect, shared responsibility, and a deep connection to our communities. To each other. This rebuilding needs to go beyond just changing institutions, it has to change the very people those institutions have shaped.As fall deepens and we watch leaves and seeds spiral down, notice how each follows a path predetermined by its inherited form. Maple seeds spin like helicopters — their propeller wings evolved over millennia to slow descent and scatter offspring far from competition. Their form has been fashioned by evolutionary forces beyond any individual seed's control, shaped by gusts and gravity in environments filled with a mix of competition and cooperation — coopetition. Then reflect on this fundamental difference: Unlike seeds locked into their descent, we humans can collectively craft new conditions, consciously charting courses that climb, curl, cascade, or crash.ReferencesChibber, V., & Nashek, M. (Hosts). (2025, September 24). The origins of capitalism. [Audio podcast episode]. In Confronting Capitalism. Jacobin Radio.1. Thompson, E. P. (1971). The moral economy of the English crowd in the eighteenth century. Past & Present, 50(1), 76–136.2. Gudeman, S. (2016). Anthropology and economy. Cambridge University Press.3. Neeson, J. M. (1996). Commoners: Common right, enclosure and social change in England, 1700–1820. Cambridge University Press.4. Mintz, S. W. (1985). Sweetness and power: The place of sugar in modern history. Viking Penguin.5. Rodney, W. (1972). How Europe underdeveloped Africa. Bogle-L'Ouverture.6. Zeleza, P. T. (1997). A modern economic history of Africa: The nineteenth century (Vol. 1). East African Publishers.7. Heywood, L. M., & Thornton, J. K. (2007). Central Africans, Atlantic creoles, and the foundation of the Americas, 1585-1660. Cambridge University Press.8. Blackhawk, N. (2023). The rediscovery of America: Native peoples and the unmaking of US history. Yale University Press.9. OBrien, J. M. (2010). Firsting and lasting: Writing Indians out of existence in New England. U of Minnesota Press.10. Fourcade, M., & Healy, K. (2017). Seeing like a market. Socio-Economic Review, 15(1), 9–29.11. Carter, M. (Ed.). (2015). Challenging social inequality: The landless rural workers movement and agrarian reform in Brazil. Duke University Press. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Philanthropy matches a donor's passion with an organization's drive to make a difference. It is an arrangement that helps build equity in areas that are not served by profit-driven interests. Philanthropy becomes even more important during times of financial uncertainty and government austerity. We'll get a view of the current directions for philanthropic giving and what the new pressures to fill the gaps. GUESTS Erik Stegman (Carry the Kettle First Nation), CEO of Native Americans in Philanthropy Gina Jackson (Western Shoshone and Oglala Lakota), co-founder and CEO of the Return to the Heart Foundation

Philanthropy matches a donor's passion with an organization's drive to make a difference. It is an arrangement that helps build equity in areas that are not served by profit-driven interests. Philanthropy becomes even more important during times of financial uncertainty and government austerity. We'll get a view of the current directions for philanthropic giving and what the new pressures to fill the gaps. GUESTS Erik Stegman (Carry the Kettle First Nation), CEO of Native Americans in Philanthropy Gina Jackson (Western Shoshone and Oglala Lakota), co-founder and CEO of the Return to the Heart Foundation

The most enduring feature of U.S. history is the presence of Native Americans, yet most histories focus on Europeans and their descendants. A 2018 study by Reclaiming Native Truth found that nearly half of Americans believed what they were taught in schools about Native Americans was inaccurate; and 72 percent thought it was necessary to make significant changes to curriculum on Native American history.rnrnNow, this long practice of ignoring Indigenous history is changing. Awarded the 2023 National Book Award in Nonfiction, Blackhawk's The Rediscovery of America expertly interweaves five centuries of Native and non-Native histories, and is part of the next generation of scholarship that we have all been waiting for.rnrnBlackhawk is an enrolled member of the Te-Moak tribe of the Western Shoshone and the Howard R. Lamar Professor of History and American Studies at Yale University. Prior to this, he spent 10 years at the University of Wisconsin, Madison. A graduate of McGill University, he holds graduate degrees in History from UCLA and the University of Washington and is the author of Violence over the Land: Indians and Empires in the Early American West (Harvard, 2006).

The Saint Regis Mohawk Tribe is making kiosks available in key locations so tribal members can access important information for their judicial and law enforcement systems. It's part of a multi-phase effort to make their official procedures more transparent and accessible. They plan on ultimately providing digital access to their entire law library, court decisions and other documents that improve citizens' understanding and engagement with government functions. We'll talk with tribal representatives from Saint Regis and other tribes putting a priority on transparency and openness. GUESTS Danielle Mayberry (Western Shoshone), principal law clerk at St Regis Mohawk Tribal Courts and a Western Shoshone tribal court judge Michael Williams (Oneida Nation of Wisconsin), codification attorney with the Open Law Library and student at University of Wisconsin Law School Bonnie Shucha, associate dean and director of the law library at the University Wisconsin Law School David Greisen, CEO and co-founder of the Open Law Library

Two of the newest National Book Awards winners reinterpret conventional views of their homelands through their unique, Indigenous lenses. Yale historian Dr. Ned Blackhawk (Western Shoshone) reexamines five centuries of U.S. history in his new book Rediscovery of America: Native Peoples and the Unmaking of U.S. History. He explores Native people's overlooked role from the arrival of Spanish explorers to self-determination. And a collection of experimental and visual poems, from unincorporated territory [åmot], by Dr. Craig Santos Perez (Chamoru) recounts recollections of his homeland of Guam. Åmot is the medicine he invokes to heal colonial traumas. We'll speak with both of the authors about these new works and the Indigenous histories they rediscover. GUESTS Dr. Ned Blackhawk (Western Shoshone), Howard R. Lamar Professor of History and American Studies at Yale University and author of Rediscovery of America: Native Peoples and the Unmaking of U.S. History  Dr. Craig Santos Perez (Chamoru), author of from unincorporated territory [åmot] Photo: Ned Blackhawk (by Dan Renzetti), left, and Craig Santos Perez.

One day before International Indigenous Peoples Day, President Joe Biden created on August 8th, 2023, a new national monument in Arizona covering close to a million acres of lands surrounding the Grand Canyon important and sacred to nearby Native American nations. The Baaj Nwaavjo I'tah Kukveni (Ancestral Footprints of the Grand Canyon National Monument) is the fifth designated monument by Biden in the past 10 months, and the new monument prohibits new uranium mining claims in the region. The legacy of Nuclear Colonialism, which is includes over a century of uranium mining, and its impacts on Native American nations, peoples, and Mother Earth remains a highly censored in the American mass and digital media. Despite the recent media attention of the film Oppenheimer (2023, dir. Christopher Nolan) released on July 21st, 2023, in the United States and August 6th, 2023, marking the 78th anniversary of the atomic bombing of Hiroshima wherein 140,000 people died in Hiroshima on August 6, 1945, and 74,000 in Nagasaki three days later, Native Americans and settler colonial violence are absent from these stories and the American public consciousness. Guest: Ian Zabarte (Newe Sogobia [Western Shoshone] Nation), is a long-time Indigenous activist who worked tirelessly to stop the Yucca Mountain high-level nuclear waste repository in Western Shoshone Treaty lands (also known as the state of Nevada). He is also a board member of the Native Community Action Council (NCAC), works on numerous anti-nuclear colonialism projects, and is featured in 2023 documentary Downwind, the story about Mercury, Nevada in heart of the Western Shoshone nation, becoming the testing site of 928 large-scale nuclear weapons from 1951 to 1992. Archived programs can be heard on Soundcloud at: https://soundcloud.com/burntswamp American Indian Airwaves streams on over ten podcasting platforms such as Amazon Music, Apple Podcast, Audible, Backtracks.fm, Gaana, Google Podcast, Fyyd, iHeart Media, Player.fm, Podbay.fm, Podcast Republic, SoundCloud, Spotify, Stitcher, Tunein, YouTube, and more. American Indian Airwaves is an all-volunteer collective and Native American public affairs program that broadcast weekly on KPFK FM 90.7 Los Angeles, CA, Thursdays, from 7:00pm to 8:00pm.

Ned Blackhawk is a historian at Yale University and a member of the Te-Moak Tribe of Western Shoshone. He has written a sweeping and overdue retelling of U.S. history that recognizes that Native Americans are essential to understanding the evolution of modern America.

Friday – April 7, 2023. This was the final day of the 2023 Nevada Desert Experience's Sacred Peace Walk – one mile from the Peace Camp to the White Line – entrance to the Nevada Nuclear Test Site and the most bombed part of planet Earth. In the distance – on land once occupied by the Western Shoshone people – over 100 moon-shaped craters litter the desert landscape. On this Friday – under a hot afternoon sun -- over 30 people presented their grievances at the Nevada Nuclear Test Site's While Line. 12 would cross over and be arrested for trespassing on U.S. Government property. The morning began with breakfast at the Peace Camp and then a trip to Yucca Mountain to learn about plans to store all of this country's nuclear waste below this seismically dangerous area which the Shoshone call Snake Mountain. Then onto the statements and arrests at the White Line.This last program of the Sacred Peace Walk series begins with a conversation I had on Saturday -- after the arrests at Mercury -- with Rich Bishop back at the NDE garden. Rich is a poet and his mind works in wondrous ways – and that Saturday morning he said something that helped me – at least partially – answer the question I had been asking from the start of this voyage: Why do these people expose their intellect, psyche, and bodies for an impossible goal – that is -- to end the threat of nuclear annihilation? Hosted on Acast. See acast.com/privacy for more information.

Day One of the Nevada Desert Experience's “Sacred Peace Walk" -- Saturday April 1, 2023. Walkers were gathering from all around the Unites States at the NDE compound – a former military barracks – bought by the local Franciscan and Catholic Worker community – then given to the NDE in 1982 as a center protestors of the nuclear testing taking place on Western Shoshone land on the Nevada Proving Grounds to the north. The NDE compound consists of three single floor houses, surrounding a central garden patio. I used the day to meet the Peace Walkers.Alan Winson – BCR Producer Hosted on Acast. See acast.com/privacy for more information.

 In this third Bonus Episode of Public Square 2.0, the re-launch of The Public Theater's podcast, Public Square, we drop in on the “What Do You Know: Reflections from Indigenous Artists” event, held in connection with The Public and Woolly Mammoth's production of Where We Belong by Madeline Sayet. Part 1 of this 2 part series features playwrights Ty Defoe (Ghiizig) and Drew Woodson (Te-Moak Band of Western Shoshone) as they share from scripts in progress and join Host Garlia Cornelia Jones in conversation. This is the first of a two part episode series, so be sure to tune in for part 2! This Audio-only episode is available wherever you find your podcasts.  Each full episode of Public Square 2.0, will continue to guide you through a behind the scenes look as we connect with artists and staff.  Welcome home, to Public Square—we're so happy to have you back!   Hosted by Garlia Cornelia Jones   Executive Producer: Garlia Cornelia Jones, Director - Innovation and New Media Creative Producer: John Sloan III, Ghostlight Productions Audio Producer: Justin K. Sloan, Ghostlight Productions Assistant Producer: Emily White - New Media Associate   Graphics by Tam Shell, Art Director - Brand Studio   Music Credits: “Latte” By Sunny Fruit, Artlist.io  

This is one for the weekend warriors who want to try long-distance hiking.  There are lots of people each year who complete long-distance hikes with zero prior backpacking experience. They start with little to no practical backpacking knowledge, but with a clean slate, so to speak. Then there are people who hone their backpacking skills and test their gear on shorter trips in the backcountry first, and then take on a long-distance trail. That's what this episode's guest, Jessica Raechelle, did in 2020. Before she hiked more than half of the Pacific Crest Trail that year, Jessica (AKA Frosty) gained years of backpacking experience on shorter trails in Canada. She had ingrained habits and favourite pieces of gear. On the PCT, she quickly learned about the differences between, backpacking and long-distance hiking: physical, mental and in terms of gear needs. Some old habits and cherished pieces of gear gave way to new ways of doing things and lighter gear. Some things stayed the same. Since 2020, Jessica has applied many of the lessons she learned on the PCT during subsequent hikes in Canada. On today's episode, Jessica will talk about the expectations she had going into the PCT, the new skills she developed on the trail and the habits she picked up from other long-distance hikers. 

Lithium is essential to all battery technology currently in use and development worldwide. Due to the transition to renewable solar and wind energy and electrification of vehicles and homes to reduce fossil fuel dependency and address climate change, the appetite for lithium is growing exponentially. While touted as part of a clean and green technology, many are rightfully crying “greenwashing" in response to lithium production and fast tracking mine permits. There is a dark underbelly of lithium mining that is impacting Indigenous communities and People of Color: their cultural heritage, lifeways, sacred sites, and the totality of their health. In this episode, Gary McKinney, Spokesman for The People of Red Mountain and Lead Scout for the American Indian Movement-Northeast Nevada, reveals the true cost of lithium and what we might do to protect the Northern Paiute & Western Shoshone sacred site of Pee'hee Mu'huh to ensure Indigenous peoples and their legacies are not irreparably harmed by the world's growing hunger for lithium. The People of the Red Mountain [https://peopleofredmountain.com/] are an Indigenous led grassroot organization, comprised of Paiute and Shoshone peoples, surrounding Indigenous nations, and supporters working to protect Pee'hee Mu'huh (Thacker Pass) from the possible construction of the Thacker Pass Lithium Mine in northwest Nevada. If the mine is built it would be the United States largest source of lithium supply generating 60,000 metric tons of battery-grade lithium carbonate annually. The People of the Red Mountain are calling for support in demanding the U.S. Department of the Interior to rescind the Thacker Pass Lithium Mine Project Final Environmental Impact Statement, Record of Decision, and Plan of Operations. Lithium Nevada Corp. is a subsidiary of the Canadian corporation Lithium Americas Corp. which proposes to build the open pit lithium mine with a project area of almost 17,933 acres that will use 5,200 acre-feet per year of water (equivalent to an average pumping rate of 3,224 gallons per minute) in one of the driest regions in the nation. Lithium Nevada Corporation characterizes the mine as a “green” project, despite estimates the mine will produce an estimated 152,703 tons of carbon dioxide emissions every year and will cause irreversible harm to the Fort McDermitt Paiute and Shoshone Nation, ancestral massacre sites, the water, air, medicines, culturally important wildlife relations, and everything else the land and waters culturally sustain for the Peoples. The Bureau of Land Management approved the mine on January 15, 2021, without adequately consulting tribal members. Gary McKinney is a Western Shoshone/Northern Paiute tribal descendant, born and raised in Indian-Treaty-Territory. For over a decade Gary has been involved with Indian Rights and upholding traditional value & culture. Today, he is also a spokesman for the People of Red Mountain, a band of Paiute-Shoshones representing a portion of the Tribal Cultural Landscape threatened by Mining Exploitation. For an extended version of this interview and other benefits, become an EcoJustice Radio patron at https://www.patreon.com/ecojusticeradio Resources/Articles: https://www.culturalsurvival.org/publications/cultural-survival-quarterly/our-sacred-sites-are-more-important-lithium-mine https://thisisreno.com/2022/07/photos-tribe-members-launch-billboard-campaign-against-thacker-pass/ Podcast Website: http://ecojusticeradio.org/ Podcast Blog: https://www.wilderutopia.com/category/ecojustice-radio/ Support the Podcast: https://www.patreon.com/ecojusticeradio Hosted by Carry Kim Intro by Jessica Aldridge Engineer and Original Music: Blake Quake Beats Executive Producer: Jack Eidt Show Created by Mark and JP Morris Episode 146 Photo credit: Gary McKinney from Cultural Survival

Friend of the pod and episode 2 guest Canice Leung is back from her long-ass section hike (LASH) on the Pacific Crest Trail.  Canice covered the first 1,090 miles of the PCT this spring and summer, hiking from the southern terminus in Campo to Lake Tahoe. She saw gopher snakes, rattlers and fruit platters arranged to look like Donald and Melania Trump riding dolphins. She filtered water from questionable sources. She caught the last season of Scout and Frodo's hiker hosting. She toughed out the desert and walked through the Sierra. For this episode, she shares the long and gory run down, offers some thoughts on the culture of thru-hiking and gives advice to Canadians hoping to hike the trail. 

Part 1 The People of the Red Mountain are an Indigenous led grassroot organization comprised of Paiute & Shoshone peoples, surrounding Indigenous nations, and supporters working to protect Pee'hee Mu'huh (Thacker Pass) from the possible construction of the Thacker Pass Lithium Mine in northwest Nevada. If the mine is built it would be the United States largest source of lithium supply generating 60,000 metric tons of battery-grade lithium carbonate annually. The People of the Red Mountain are calling for support in demanding the U.S. Department of the Interior to rescind the Thacker Pass Lithium Mine Project Final Environmental Impact Statement, Record of Decision, and Plan of Operations. Lithium Nevada Corp. is a subsidiary of the Canadian corporation Lithium Americas Corp. which proposes to build the open pit lithium mine with a project area of almost 17,933 acres that will use 5,200 acre-feet per year of water (equivalent to an average pumping rate of 3,224 gallons per minute) in one of the driest regions in the nation. Lithium Nevada Corporation characterizes the mine as a “green” project, despite estimates the mine will produce an estimated 152,703 tons of carbon dioxide emissions every year and will cause irreversible harm to the Fort McDermitt Paiute and Shoshone Nation, ancestral massacre sites, the water, air, medicines, culturally important wildlife relations, and everything else the land and waters culturally sustain for the Peoples. The Bureau of Land Management approved the mine on January 15, 2021, without adequately consulting our tribal members. Tune in on how support and Pee'hee Mu'huh (Thacker Pass). The People of the Red Mountain (https://peopleofredmountain.com/) are having action on April 24th, 2022, at Ildewild Park, Reno, NV from 11:00am to 5:00pm. Guests: Gary McKinney (from the Duck Valley Shoshone Paiute Nation and Fort McDermitt) of the People of the Red Mountain. Joshua Dean Sr. (Western Shoshone, Walker River Paiute Nation), of the People of the Red Mountain. Part 2: On 2/27/2022, the IPCC Sixth Assessment Report, Working Group II, Climate Change 2022: Impacts, Adaptation and Vulnerability Report was released with participation from Indigenous scholars, academics, and scientist in still a relatively new phenomenon (eight to ten years). For more sixteen years, Indigenous peoples were largely excluded in participating in the previous IPCC assessment reports. The Intergovernmental Panel on Climate Change (IPCC) was established by the United Nations Environment Programme (UNEP) and the World Meteorological Organization (WMO) in 1988. In 1990, the IPCC's First Assessment Report (FAR) was published. However, in 2007, the IPCC and former U.S. President Al Gore won a Nobel Peace Prize while Indigenous peoples were absent and often locked out of the IPCC and WMO process. Today's guest is one several Indigenous academics, scholars, and scientist to participate and contribute to the IPCC Sixth Assessment Report, Working Group II, Climate Change 2022: Impacts, Adaptation and Vulnerability. Tune in for summary and update on the report's highlight in Protecting Mother Earth. Guest: Dr. Nikki Cooley (Dine' Nation), Co-Manager, Tribes & Climate Change Program Interim Assistant Director of Institute for Tribal Environmental Professionals: Office of Native American Initiatives Northern Arizona University. www7.nau.edu/itep/main/tcc/ Click here for archived American Indian Airwaves programs on the KPFK website within the past 60-days only or click on (below) after 8pm for today's scheduled program. Soundcloud Apple Podcast Google Podcast iHeartRadio Pocket Casts Spotify Podcast Stitcher Podcast Tunein Podcast

Ian Zabarte is the Principle Man of the Western Bands of the Shoshone Nation of Indians and works with the Native Community Action Council. He lives in Las Vegas, NV and has worked on nuclear issues for 30+ years. We specifically talk about Yucca Mountain Nuclear Waste Repository, which is a proposed deep geological repository storage facility within Yucca Mountain to store spent nuclear fuel, in other terms, nuclear waste and other high-level radioactive waste. The project was approved in 2002 by the 107th United States Congress, but federal funding for the site ended in 2011. With no federal funding it's up to the NRC and DOE but there has not been a final decision on the repository license application. The project has encountered many difficulties and was highly contested by the Western Shoshone peoples and non-local public. As of 2019 the status of the proposed repository at Yucca Mountain remains uncertain. We discuss the significant impacts Yucca Mountain has for the Shoshone people, the significance of land and water for Indiginious people, what a nuclear waste repository is, the relationship between tribal governments and the federal government, the Radiation Exposure Compensation Act (RECA), and then what you can do to take action. Contact and connect with Ian: mrizabarte@gmail.com Learn more about the Native Community Action Council: http://www.nativecommunityactioncouncil.org/index.html Treaty of Ruby Valley: https://www.nativeweb.org/pages/legal/shoshone/ruby_valley.html Yucca Mountain Resources: https://www.yuccamountain.org/ http://www.nativecommunityactioncouncil.org/Defend-Yucca-Mountain.html https://www.usatoday.com/story/news/politics/2018/06/03/yucca-mountain-congress-works-revive-dormant-nuclear-waste-dump/664153002/ https://www.nirs.org/radioactive-waste/hlw/ Radiation Exposure Compensation Act: https://www.justice.gov/civil/common/reca https://www.congress.gov/bill/116th-congress/senate-bill/947/text HOLTEC: https://www.counterpunch.org/2019/06/07/halting-holtec-a-challenge-for-nuclear-safety-advocates/

Now is still a time to stay vigilant. Especially when it comes to national security. Ukraine says that Russia has amassed 100,000 troops near their border. Along with tanks, armored personnel vehicles and artillery. NATO has issued a warning. America has issued a warning. And Russia is denying they plan to invade Ukraine. War is very possible.  And you were probably focused instead on Green Bay Packers quarterback Aaron Rodgers lying about being vaccinated. Or maybe, understandably, you were focused on getting your kid a COVID shot or getting yourself a booster. But while you and most of America are focused on all that, the Secretary of Defense, and many others tasked with protecting America have their eyes on Russia. They always have their eyes on Russia. And on North Korea. And on Pakistan. And on China. And on five other countries across the globe. Because of one simple reason: they have nukes.  Nine countries in the world possess nuclear weapons capable of destroying the entire globe. And one of them is Russia. And maybe you forgot about that completely until you read this.  Nuke are THE number one threat to the entire world as we know it. Yeah, pandemics can be globe-killers. And of course, climate change is stripping and burning the world bit by bit. But only nukes could destroy the entire world as we know it in a matter of hours. And THAT is worth your focus. And your attention. And your vigilance.  And it's the focus of the newest episode of the groundbreaking television mini-series on Vice TV, While The Rest of Us Die. Our host, Paul Rieckhoff, is Consulting Producer and a Contributor. And he and Righteous Media are bringing you this powerful, urgent Season #2 of the series every Thursday this month at 10PM. Produced by Efran Films, Showrunner Anthony Lappé, and narrated by our friend and past guest on this show, Jeffrey Wright, the series is tearing into the scariest, most deadly, most urgent issues facing us all. And in the newest episode, we're talking nukes. And it features one of the best minds in the world on the issue--and our guest in this pod--Joe Cirincione (@Cirincione). Joe has worked on nuclear weapons policy in Washington for more than 35 years and is one of the top experts in the field. He was the Director for Non-Proliferation at the Carnegie Endowment for International Peace and author of Deadly Arsenals: Nuclear, Biological and Chemical Threats, and co-author of Universal Compliance: A Strategy for Nuclear Security. He was the president of Ploughshares Fund, a global security foundation. And now teaches at the Georgetown University Graduate School of Foreign Service. He's one of America's best known weapons experts, appearing frequently in print and on FOX News, MSNBC, CNN, ABC, NBC, PBS, NPR and occasionally on Comedy Central. He joins us to drop knowledge bombs about nukes. And it's an episode you don't want to miss. Hit play now.  You can support this show and join our dynamic community of listeners by joining the IA Patreon community. You'll get exclusive access to events, guests, merch discounts, and special content. And you'll help us keep speaking independent truth to power.  You can also WATCH the full conversation in video with Paul and Joe here. Independent Americans is powered by Righteous Media. Find us on social media or www.IndependentAmericans.us.    Stay vigilant, America.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Small Town Tales Podcast November 2021The Western United States has long been a place run by wild horses, wild rogues, and as it turns out wild energies. Gamblers, pioneers, cowboys, outlaws, prospectors, and gunslingers all converged in small boomtowns across the West, all of them surrounded by vast stretches of lands shrouded in a mystery of strange tales that were either tied to the land or possibly other dimensions. Yet, the Native Americans who ruled these lands embraced the spirit world that existed around them.  In this episode, members of the Te-Moak tribe of Western Shoshone and founders of the Native Paranormal Seekers speak about the spiritual traditions, cultures, and entities of the West. Founders Kent Bear and Tonya Whitefawn use old Native American Spirituality and ancient methods to contact the spirit world, whether they be human or otherworldly beings.As spiritual healers, Native Paranormal Seekers believe that everyone possesses gifts to feel and see earths energies and spirit activity. The difference is that Native Americans have always invited spirits to be a part of ceremonies and traditions, including ancestors and other Supernatural Beings believed to be Benevolent. Native Paranormal Seekers are highly sought spiritual healers in their community and investigate to communicate with the spirits and to heal those on the land they may be affected by these paranormal entities. Join us as they share their cultural insights and personal experiences from their investigations into elementals, nature spirits, water babies, wendigos, bigfoots, and skinwalkers. Where to Find the Native Paranormal Seekers:Website: http://nativeparanormalseekers.com/Facebook: https://www.facebook.com/TemoakShoshone/Youtube: https://www.youtube.com/user/whitefawn01Twitter: https://twitter.com/temoakshoshoneCL Thomas Website: https://www.clthomas.org/

Radioactive Waste Dump connection between Yucca Mountain & NRC's approval of West Texas high level radwaste site blasted by Western Shoshone's Ian Zabarte. And details about the wrongheaded Illinois & federal nuke bailouts with Dave Kraft of NEIS.

In June, Nevada passed a law that prohibits schools from using a mascot that features racially discriminatory identifiers — unless the school has permission from the specific group. Part of the legislation has brought attention to Elko High School's mascot: the Indians. It remains unclear if the school will need to change it. Lindsey Oppenhein is a member of the Te-Moak Tribe of Western Shoshone and an alumna of Elko High School, and she started a petition to change the school's mascot. She reflects on her time at the high school and shares why she thinks the mascot should change.

Join us for our conversation with oral historian and ethnographer Ryan Morini as we discuss the importance of oral history and what drew him to it. Morini received his BA and MA in Comparative Literature from Penn State University, and his PhD in Cultural Anthropology from the University of Florida. His main research focus is on heritage politics and social memory among Newene (Western Shoshones) of central and eastern Nevada. Links related to episode: ·  Noowuh Knowledge Center - a Newe-run cultural center based out of Elko that is doing great work and that people should support. (https://www.noowuhkc.org/)·  Great Basin Indian Archives was assembled by Newe oral historian Norm Cavanaugh, and it includes scans of archival documents as well as a fairly extensive collection of oral histories with Western Shoshone, Goshute, and Paiute elders. (https://www.gbcnv.edu/gbia/)·  Brief YouTube previews of Broken Treaty at Battle Mountain (https://youtu.be/jiDxPSg4KZs) ·  To Protect Mother Earth (https://youtu.be/_hzbFGISYVQ). ·  Was She Murdered?: "Jailed Girl Driver, 13 Hangs Self" by Marion Miles (https://www.amazon.com/dp/B095KYLFJC/ref=dp_kinw_strp_1). 

This episode is a diverse panel discussion on the implications of renewable energy supply chains on life, water, and local communities, and how we might address them. Saad Youssefi has a background in finance and economics and works in the renewable energy sector, consulting governments and international corporations on energy production projects.  He's also coauthored . Mary Gibson is Western Shoshone, and has experienced devastation of life, land, and culture by the mining industry and the colonizing process in general.  She is on the board of . Derrick Jensen is a long time activist and advocate for the living Earth, and has written dozens of books on the subject.  Most recently he coauthored a book called , about the negative effects of the renewables industry on the biosphere. Thanks again to for the use of her song The Old Ways Restored in the introduction to each episode. You can support the Muse Ecology Podcast at with a much appreciated donation .  Thanks for listening. Here's a link to the .  

This Week’s Featured Interviews: Kate Brown is the author of Manual for Survival: A Chernobyl Guide to the Future. She is an historian of environmental and nuclear history at MIT and the author of Plutopia, which won seven major awards. Her research has been funded by the American Academy in Berlin and by Carnegie and Guggenheim...

On January 2nd, Western Shoshone land and treaty defender, Carrie Dann, passed on into the spirit world. This is a tribute to her life and work.   Support: patreon.com/therednation 

Robert Miller, Julie Cavanuagh-Bill, and Steven Newcomb each present on the impact of the Christian Doctrine of Discovery/Dominion. Robert J. Miller (Eastern Shawnee Nation), an Associate Professor at Lewis & Clark Law School in Portland, Oregon where he teaches Indian law courses and Civil Procedure, a first year class. Bob has taught and practiced Indian law since 1993. He has also been a part-time tribal judge since 1995 for many Northwest tribes and is currently the Chief Justice of the Court of Appeals for the Grand Ronde Tribe. Bob has published numerous articles and book chapters and legal materials on Indian law issues and has spoken on Indian issues at dozens of federal, state, and private conferences in more than 20 states across the country. He has also been speaking about the Lewis & Clark expedition and the Indian Nations for the past three years and has published a book on the subject, Native America, Discovered and Conquered: Thomas Jefferson, Lewis & Clark, and Manifest Destiny. Bob became involved with this project in 2003 when he was appointed by his tribe to be its representative on the Circle of Tribal Advisors to the National Council of the Lewis & Clark Bicentennial. Julie Cavanaugh-Bill, Attorney and Western Shoshone Defense Project member and activist, has worked tirelessly to defend the traditional territories of the Western Shoshone peoples and nation as well as The Treaty of Newe Segobia (Ruby Valley) of 1863. Steven Newcomb (Shawnee, Lenape) is a legal scholar and one of the world's foremost authorities on the doctrine of Christian discovery. In 2008 Fulcrum published his book Pagans in the Promised Land: Decoding the Doctrine of Christian Discovery. In 1992, he and Birgil Kills Straight (Oglala Lakota Nation) co-founded the Indigenous Law Institute. Newcomb has been studying and writing about U.S. federal Indian law and policy since the early 1980s. In 2015, Newcomb and Sheldon Wolfchild (Dakota) completed a documentary movie based on Pagans in the Promised Land. It's titled “The Doctrine of Discovery: Unmasking the Domination Code” (2015).

Western Shoshone activist Carrie Dann died in early January. She was a powerful, anti-nuclear and Native land rights voice.

For over 40 years the Dann Sisters were keeping Shoshone tradition and land rights alive against formidable opposition: Expanding gold mines, confiscation of their horses and cattle by armed federal agents and nuclear testing and waste storage. Christopher Sewall was Environmental Program Director of the Western Shoshone Defense Project from 1992-2005. He spoke at the entrance to the Nevada Test site at the Shoshone peace and anti nuclear gathering in May 2003 - unraveling the broken Treaty of Ruby Valley of 1863. We were broadcasting him on a micro power radio station LIVE into the high security area of the test site that was then administered by the Bechtel corporation and guarded by the Wackenhuts. The Western Shoshone had issued us a license to broadcast - bypassing the FCC. Our Land, Our Life is a documentary film by Beth and George Gage. Much of it filmed on the Dann Ranch where chickens and dogs have free run of the house and trucks filled with hay are always moving to feed the cattle and horses.

For over 40 years the Dann Sisters were keeping Shoshone tradition and land rights alive against formidable opposition: Expanding gold mines, confiscation of their horses and cattle by armed federal agents and nuclear testing and waste storage. Christopher Sewall was Environmental Program Director of the Western Shoshone Defense Project from 1992-2005. He spoke at the entrance to the Nevada Test site at the Shoshone peace and anti nuclear gathering in May 2003 - unraveling the broken Treaty of Ruby Valley of 1863. We were broadcasting him on a micro power radio station LIVE into the high security area of the test site that was then administered by the Bechtel corporation and guarded by the Wackenhuts. The Western Shoshone had issued us a license to broadcast - bypassing the FCC. Our Land, Our Life is a documentary film by Beth and George Gage. Much of it filmed on the Dann Ranch where chickens and dogs have free run of the house and trucks filled with hay are always moving to feed the cattle and horses.

Part 1: On January 2nd, 2021, Indigenous activist, elder, grandmother, Mother Earth protector, Western Shoshone Nation defender and treaty protector moved on to the spirit world. On today's program, we rebroadcast several segments with Carrie Dann. Carrie Dann (Western Shoshone Nation), was co-founder of the Western Defense Shoshone Project (WSDP) in 1991 and a tireless international Indigenous activist, who stood up to the United States government and Bureau of Land Management state-terrorism actions against her and Mary Dann in the 1990s. Carries Dann also opposed the Yucca Mountain Nuclear Waste Repository in the heart of the Western Shoshone nation and within the treaty territories of the Treaty of Newe Segobia (Ruby Valley) of 1863. Also, throughout her time, she was instrumental in the Barrack Gold Mining Corporations efforts to build one of the largest open gold-pits on Mother Earth and in the Western Shoshone nation lands that threatened the sacred site of Mt. Tenabo. American Indian Airwaves interviews from 2004, 2006, and 2008 demonstrate the veracity, tenaciousness, and the relentless sacrifices of ancestor Carrie Dann. American Indian Airwaves regularly broadcast Thursdays from 7pm to 8pm (PCT) on KPFK FM 90.7 in Los Angeles, CA; FM 98.7 in Santa Barbara, CA; FM 99.5 in China Lake, CA; FM 93.7 in North San Diego, CA; FM 99.1 KLBP in Long Beach, CA (Thursdays 5pm-6pm); and WCRS FM 98.3/102.1 in Columbus, OH.

On January second, 2021 a message began traveling out from Crescent Valley, Nevada. Western Shoshone elder Carrie Dann had passed and joined her sister Mary in the Spirit World. For over 40 years the Dann Sisters were keeping Shoshone tradition and land rights alive against formidable opposition: Expanding gold mines, confiscation of their horses and cattle by armed federal agents and nuclear testing and waste storage. In honor and in memory of Carrie Dann I’m returning to recordings I made on Shoshone land. In June 2003 we came in support of the Danns against the recent violent armed raids by federal agents on their horses and cattle. The traditional Shoshone held council in a camp at the base of Mount Tenabo, the sacred mountain. The first speaker in this recording is Shoshone elder Corbin Harney. He is credited with having inspired the creation of the anti-nuclear Shundahai Network - and the last speaker you will hear is Carrie Dann.

On January second, 2021 a message began traveling out from Crescent Valley, Nevada. Western Shoshone elder Carrie Dann had passed and joined her sister Mary in the Spirit World. For over 40 years the Dann Sisters were keeping Shoshone tradition and land rights alive against formidable opposition: Expanding gold mines, confiscation of their horses and cattle by armed federal agents and nuclear testing and waste storage. In honor and in memory of Carrie Dann I’m returning to recordings I made on Shoshone land. In June 2003 we came in support of the Danns against the recent violent armed raids by federal agents on their horses and cattle. The traditional Shoshone held council in a camp at the base of Mount Tenabo, the sacred mountain. The first speaker in this recording is Shoshone elder Corbin Harney. He is credited with having inspired the creation of the anti-nuclear Shundahai Network - and the last speaker you will hear is Carrie Dann.

In this episode I talk with Ian Zabarte who is the Principle Man of the Western Bands of the Shoshone Nation of Indians and works with the Native Community Action Council. He lives in Las Vegas, NV and has worked on nuclear issues for 30+ years. We specifically talk about Yucca Mountain so before we go further I wanted to give you some background information, the Yucca Mountain Nuclear Waste Repository is a proposed deep geological repository storage facility within Yucca Mountain to store spent nuclear fuel and other high-level radioactive waste. The project was approved in 2002 by the 107th United States Congress, but federal funding for the site ended in 2011. With no federal funding it's up to the NRC and DOE but there has not been a final decision on the repository license application. The project has encountered many difficulties and was highly contested by the Western Shoshone peoples and non-local public. As of 2019 the status of the proposed repository at Yucca Mountain remains uncertain. We discuss the significant impacts Yucca Mountain has for the Shoshone people, the significance of land and water for Indiginious people, what a nuclear waste repository is, the relationship between tribal governments and the federal government, the Radiation Exposure Compensation Act (RECA), and then what you can do to take action. Contact and connect with Ian: mrizabarte@gmail.com Learn more about the Native Community Action Council: http://www.nativecommunityactioncouncil.org/index.html Treaty of Ruby Valley: https://www.nativeweb.org/pages/legal/shoshone/ruby_valley.html Yucca Mountain Resources: https://www.yuccamountain.org/ http://www.nativecommunityactioncouncil.org/Defend-Yucca-Mountain.html https://www.usatoday.com/story/news/politics/2018/06/03/yucca-mountain-congress-works-revive-dormant-nuclear-waste-dump/664153002/ https://www.nirs.org/radioactive-waste/hlw/ Radiation Exposure Compensation Act: https://www.justice.gov/civil/common/reca https://www.congress.gov/bill/116th-congress/senate-bill/947/text HOLTEC: https://www.counterpunch.org/2019/06/07/halting-holtec-a-challenge-for-nuclear-safety-advocates/ Background Music Credits: https://www.youtube.com/c/mbbmusic https://soundcloud.com/mbbofficial https://www.instagram.com/mbb_music

In Episode 18 of the CounterVortex podcast, Bill Weinberg looks back at the Nevada-Semipalatinsk movement of the closing years of the Cold War, when the Western Shoshone people, whose traditional lands were being contaminated by the nuclear blasts at the US government's Nevada Test Site, made common cause with the Kazakh people of Central Asia who opposed Soviet nuclear testing at the Semipalatinsk site. Kazakh activists travelled to Nevada to join protests at the Test Site, while Western Shoshone leaders travelled to Kazakhstan to join protests at Semipalatinsk. This initiative eventually evolved into the Abolition 2000 Global Network to Eliminate Nuclear Weapons, which as recently as 2016 held an International Conference on Building a Nuclear-Weapon-Free World in Astana, Kazakhstan, again attended by Western Shoshone leaders. The story of indigenous peoples impacted by nuclear testing on their usurped lands has come to us from several places around the world, including the French test site at Gerboise Bleue in Algeria -- known to the local Tuareg nomads as Tanezrouft. Other examples are the Chinese test site at Lop Nur, on lands of the Uighur people in Xinjiang, and British testing on Aboriginal lands at Maralinga, in the Australian outback. The Nevada-Semipalatinsk movement provides an inspiring example of indigenous peoples and their supporters building solidarity across hostile international borders and superpower influence spheres. Listen on SoundCloud, and support our podcast via Patreon. Music: Kazakh Folk Song https://www.youtube.com/watch?v=hJ-IjHVhbTo Production by Chris Rywalt We are asking listeners to donate just $1 per episode via Patreon. A total of $30 per episode would cover our costs for engineering and producing. We are currently up to $15. https://www.patreon.com/countervortex New episodes will be produced every two weeks. We need your support.

This month, Allegra and Mariano talk about the Dann Sisters and sprinkle in a little bit of why the History of Color podcast exists. Enjoy! References Associated Press Mary Dann, Activist for the Shoshone Tribe, Dies April 25, 2005 Nevada Magazine The Dann Sisters: Searching for Reciprocity for the Western Shoshone  2016 Dictionary of American History Indian [...]

Congress briefing pros Kevin Kamps (l) of Beyond Nuclear andIan Zabarte of the Western Shoshone tribelet DC insiders know a genuine nuclear truth.Photo by Galen Tromble SPECIAL REPORT:Two Days with Congress: DC Briefing, Education/Lobbying on Decommissioning Nuclear Power Plants This Week’s Featured Interviews: Kevin Kamps is the Nuclear Waste Specialist for Beyond Nuclear, and when...

On this episode of Generations, we sit down to hear the wise and deliberate words of Johnnie Bobb, Chief of the Western Shoshone National Council. Johnnie discussed the Shoshone's continued fight to visit their traditional spiritual lands and protect their burial grounds. He discusses the councils roll to uphold Treaty of Ruby Valley (1863), the role of the Elder community and how to continue their native values while fighting to stop the spread of drug abuse and alcoholism within his community.  Johnnie is a spiritual person that we feel will encourage folks to live with respect for Mother Earth, Father Sun, and Grandmother Moon. Please listen with an open heart.  

No one in Section can agree on a topic; Prop 187 hunger strike planned for the weekend; don't tell me what to do; $7 massage; movies on Western Shoshone; finish National Geographic article on the Universe, which puts everything into perspective.

Host Pratap Chatterjee discusses environmental issues in Indian country with Carrie Dann of the Western Shoshone and Jeff Keohane, an Indian Law attorney. Carrie Dann has, for over forty years, been at the forefront of the Western Shoshone Nation's struggle for land rights and sovereignty. Together with her late sister, Mary, she led the political and legal battle to retain ancestral lands in Nevada, California, Idaho and Utah. Dann has squared off against international gold mining corporations, the nuclear industry and the U.S. government. For their courage and perseverance in asserting the rights of Indigenous peoples, the Dann Sisters have received numerous awards including the 1993 Alternative Nobel Prize, the International Right Livelihood Award. Dann, also the subject of countless film documentaries, articles and books, is a living legend in the struggles of Native Americans. www.wsdp.org Jeff Keohane is an associate in Holland & Knight's Indian Law Practice Group and Public Policy and Regulation Practice Group. He primarily represents Indian tribes and corporations in environmental and natural resources counseling and litigation. He has also represented Indian and Alaskan Native tribes, federal agencies, corporations, and individuals in matters ranging from the drafting and interpretation of tribal ordinances, Indian Child Welfare Act, negotiation of large-scale economic development transactions, regulatory compliance, management contracts, to environmental and commercial litigation. www.hklaw.com The post Terra Verde – March 16, 2007 appeared first on KPFA.

Corbin Harney, elder of the Western Shoshone people and Shundahai Network, speaks in Arcata, CAShundahai website